experience

Religious teachings include many "news" and "conditional news" sentences that promise "results" or "punishments" to believers or non-believers. Since the lack of practical results of the truth of these punishments can be effective in the daily lives of Muslims and even non-Muslims and cause the strengthening or weakening of the foundations of religious beliefs or the promotion and condemnation of religion, it is necessary to remove these teachings from It was evaluated in every possible way. If religious propositions can be experienced, they can and even should be experienced, and if they are not true in the experimental test, the truth of that proposition can be disproved based on experience. Therefore, experience can prove or disprove some religious propositions (at least on a case-by-case basis and by accepting general rules); And remove religious teachings from myths and superstitions. It seems that this new way (i.e. experimental test), apart from the theoretical investigations of hadiths and hadiths, is a suitable tool for the practical examination of the authenticity of hadiths and hadiths

One of the mysteries of eternity of Holy Quran is that it addresses people in general. It means that Quran audiences do not belong to a particular time. The reason for it can be found in Quran reality. The Quran in its holy verses has invited people to think. Despite its differences in individual, thought is considered as a general thing. Therefore, according to some elders, induction method and experience are expressed as methods of Quran.One of the mysteries of eternity of Holy Quran is that it addresses people in general. It means that Quran audiences do not belong to a particular time. The reason for it can be found in Quran reality. The Quran in its holy verses has invited people to think. Despite its differences in individual, thought is considered as a general thing. Therefore, according to some elders, induction method and experience are expressed as methods of Quran.

David Hume has developed a well-known argument on causation, based on which our common beliefs about cause and effect relation are not valid due to the enjoyment of including essential relation ideology, as the essential relation ideology is the offspring of mental habit and its application to real affairs is wrong. As our beliefs about the nature's rules and future all base on our experience about cause and effect, our ordinary beliefs about the rules of nature and our future foreseeing are invalid. Many debates about the argument in the history of philosophy have been fueled about which some contemporary Islamic philosophers have provided some answers to.  The common denominator of these answers is the strategy of experience and intellect which is based on our approach to the proportion of essential relation of natural, previous and intellectual events but the exact discovery of instances of cause and effect is achievable through experience. The author of this research attempts to show that such answers are not satisfactory and however we may find a better solution for it in the Islamic philosophy.

Cognitive semantics is the latest and at the same time the most prominent view among contemporary semantics theories which have been developed during the past four decades. This theory is so important that has drawn the attentions of different thinkers. What are the basics and the components of this theory? Can this view be seen as a justified paradigm in linguistics and semantics answerable to the problems of the domain of language and meaning? It is also important for Muslim scholars to see whether this theory can be an expressive and firm framework in reading the concepts of the Qur'an and the semantics of its educations. This paper, developed by analytical-comparative method, attempts to answer the above questions. The author, while reviewing the main elements of the theory of cognitive semantics, examines them particularly in the scientific philosophy perspective, and then measures the power and the capacity of this theory in representing the culture of the Holy Quran and its semantic realms

Mechanic view to the world is the result of development of science of mechanism. In this view, the world is like an orderly and coherent Machine which considers from the smallest particles of the world to the largest galaxies susceptible to scientific explanation. All metaphysic intervention in the plan of the world is negated, and conceptions like substance, accident, material, form, faculty and reality, which had used in ancient metaphysics, are replaced to notions like germ, weight, acceleration, speed, extension, move and quantity. In this attitude, the only authentic knowledge is the knowledge from experience, experiment and observation, and revealed knowledge lacks epistemological value. If they speak of God, they mean just the first cause, but no need to God in continuation and persistence of the world. Creation of the human is not divine, but utterly natural, and the soul and self is the highest product of the material. Analyzing this tendency, this essay suggests that mechanic view is unable to explain immaterial aspects of the world and human. Therefore, either negates it principally, or provides material explanation from it. The consequence of this tendency in humanities and social sciences is negation of any intervenes of the religion in management of society, ethics, teaching and training etc.

In the present article the most important epistemological discussions on conjectures are to be examined and explored. The history of this term as well as its definition was surveyed. The article goes on to discuss the nature of conjecture, its distinction with experience, difference with inspiration, its independence from reason, and the distinction between the conjectural and experimental in the eyes of Islamic thinkers. The self-evidence of conjectural propositions is also to be considered and the objections raised on this claim are to be reviewed and assessed. Finally it takes a short glance at the epistemic validity of the conjectures.

Religious experience is counted as one of the most important issues in the field of religious studies that has attracted the attentions of the intelecutals. It is as one of the western intellectual’s approches to define the revelation phenomenon. The present work intends to have a glance on the essence of religious experiece and its relation with the and Islamic prophetic revelation. It seems that the very theory that has recently been propounded in Islamic realm is the exclusive product of some special backgrounds, factors and motives suhc as “Humanism”, “Romanticism”, “Eperimentalism” and “contradiction between Old tastements’ propositions and new scientific discoveries” of west. Due to lacking the above mentioned factors of religious experience in Islamic background, It is hard enough to impose on it Islamic revelation.