religious knowledge

Epistemological relativism states the unstableness of Knowledge and claims that it is based on several ideas including "human revolution", and "Spearatism of noumenons and phenomenons".This idea has also embraced religious knowledge and resulted in relativism in religious knowledge.This theory has reached the religious researches of the Iranian researchers by some of the scholars in the last decades, and has been examined and criticized by masters of Islamic Hikmah.This paper will clarify the thought and its foundumantal bases; explain the comments on the matter considering religious knowledge; point out the mentioned idea's failure proving itself in human epistemology fields including religious knowledge; and then move to explain some bases and aspects of fairness of religious knowledge in Quran-oriented cultures.

For Soroush, words are not pregnant with meaning but hungry for it. Non-religious knowledge breathes meaning into words, making religious knowledge entirely dependent on and grounded in non-religious knowledge. He reduces the interaction between scriptures and human knowledge to the impact of human knowledge on scriptures, limiting the factors contributing to the development of religious knowledge to conceptual and metaphysical knowledge alone. Conversely, Javadi Amoli places reason alongside transmitted religious texts as part of religion, thus collapsing the wall separating reason and religion that undergirds Soroush’s approach to the relationship between extra-scriptural knowledge and the understanding of scriptures. Javadi Amoli rejects the notion that the influence of scriptural exegesis from extra-scriptural knowledge implies that religious knowledge is human and non-religious in its origins. This is because extra-scriptural knowledge is not equivalent to extra-religious knowledge. Through a comparative analysis of these two perspectives, we can develop a more tenable alternative perspective on the relationship between scriptures and extra-scriptural knowledge.
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One of the significant issues in the field of religious epistemology is the hermeneutic components that influence religious knowledge. These factors aid in a better and deeper understanding of religious statements, namely the Quran and the Sunnah, and play a crucial role in encountering religious texts or reinterpreting them to foster the growth and production of new meanings and content from religious statements. This article, using a descriptive and analytical method, examines the collection of hermeneutic components from the perspective of Ayatollah Javadi Amoli, illuminating a new method for interpreting innovative and new meanings from religious statements. These factors, according to him, are: 1. Growth and production of religious knowledge. 2. The eloquence of the text of Sharia. 3. Rejection of subjective interpretation. 4. Differences in speaker, audience, and wording. 5. Belief in the spirit of meaning. 6. Hierarchical nature of the meanings of religious statements. 7. Hierarchical understanding of religious statements by humans. 8. Better understanding of religion in the shadow of the advancement of empirical sciences. 9. Influence of presuppositions on the understanding of the text. 10. Presenting new questions to religion. 11. Epistemological doubts and challenges to religion. 12. Necessity of time and place.

The subject of knowledge, its tools and their validity has been one of the most important and first intellectual concerns of religious and non-religious thinkers. The discussion of the relationship between reason and religion and its impact on human religious’ knowledge and understanding is one of the most important issues in the field of religiosity and religions. He paid attention to the issue of whether religious belief is rational or non-rational that one should only believe in. In the history of philosophy, there are two views in answering this question: one is knowledge based on rationalism and the other is knowledge based on faith. The first point of view is that truth exists using reason and analysis and is based on facts, but the second group; Believes that faith is necessary and beliefs can be accepted without evidence or reason.In this article, first among the rationalists, Kant, Mulla Sadra, Clifford's views are criticized, and among the believers, the views of Coelho, Kierkegaard, Esho, and Plantinga are criticized, and then the Islamic view of the relationship between reason and religion is discussed and this theory is emphasized. It has been established that in Islam there is a harmony between reason and religion in general, and faithism as it is proposed in the West is not acceptable.

Religious science is a science influenced by religion. The effect of religion on knowledge depends on the existence of features in religion such as valid religious source, knowable content, and comprehensiveness and perfection of religion, which are called the theological foundations of religious science. Opposing these principles means opposing the possibility of religious science. Although the theory of religious experience was proposed with the motive of defending religious belief and in favor of the existence of God, it conflicted with some religious foundations. Religious empiricists, focusing on the dimension of human tendency towards religion, consider the essence of religion to be a kind of religious feeling and experience. They consider revelation to be the prophet's religious experience, and the prophet's message is a personal interpretation of that experience and is influenced by human characteristics. These positions are incompatible with theological foundations of religious science and oppose the possibility of religious science. Explaining the relationship between the theory of religious experience and the theological foundations of religious science and, accordingly, with the possibility of religious science, is the problem of this research, which was conducted with an analytical and comparative method, and at the end, the incompatibility of this theory with religious science was concluded.

Continental philosophy today refers to the philosophical movements of phenomenology, existentialism, hermeneutics, postmodernism and feminism. Uncertainty is the basic principle in postmodern thought, with the title of continental philosophy of religion, and relativism, historicity of meaning, and construction of meaning are known as its philosophical reflections. The confrontation of religious knowledge with these reflections has had consequences on knowledge in various forms. Based on this, the statement of the place of postmodern thought in the continental philosophy of religion and the dialogue of postmodernism with religious knowledge, the challenges and consequences arising from this dialogue and finally, the role of Shia in this period, constitute the main topic of this article. In this regard, by delineating the place of postmodern thought in the continental philosophy of religion, explaining the positive and negative aspects of the challenges, consequences and effects of this thought on knowledge, suggestions for role-playing are presented. Using the descriptive-analytical method, this article seeks to answer the question: what are the advantages and disadvantages of postmodern thought for religious knowledge and how should the role of Islam in the world be? The result is that: the positive aspects of postmodern thought can play a role as a facilitator for religious knowledge; with new understanding and innovation in the study of religion and giving credit to others, we can hope to provide a suitable role in the era of nihilism; the philosophy of religion, by studying the tradition, should know the historical conditions that affect religious knowledge; the philosophy of religion looks at the influence of ideas on the actions of life; In order to understand religious texts, one must seek the excellence of understanding with intersubjective understanding.

This study examines the two concepts of interactionism and coherence in the context of concepts in the context of epistemological structures in the field of philosophy of religious knowledge with the conceptualization approach by adding a combined method And tries to offer a proposal to justify the propositions and the type of their relationship in the field of religious knowledge by considering the limitations of religious knowledge and exploring the valley of interactionism and the epistemological structure of coherence.After rereading the two concepts of interactionism and coherence in the philosophy of religious knowledge, it is necessary to express the corresponding concepts according to the structural considerations of the new context.Considering the nature of interactive and coherent structures and also considering the nature of religious knowledge and its requirements, the model of the desired structure can be considered as a rational, coherent, moderately interactive religious knowledge with preservation and scope of application of each.The structure of moderate rational religious knowledge, in order to strengthen justifiability and expand the foundations of the text outside of it, as well as in order to methodically monitor the coherence of the structure, constantly uses cohesive loops and interactive mechanisms. Timely response to theoretical and practical challenges and questions, uses them temporarily to rebuild the structure

Contemporary research in the philosophy of religion deeply affects the issues created by the distinctive uses of religious language. Therefore, language is a very important and influential category in the field of religious knowledge. Because today, in the field of religion, many new questions about subjects Religious issues are the subject of religious knowledge. What is the meaning of religion and what is it? Is it possible to discover and understand religion? And in this regard, what are the rules and conditions to be considered? How is it possible to distinguish between the crimes of the unbelievers in religious knowledge? ?The present article seeks to examine how the knowledge of the religious propositions and the significance of this recognition of the "language" category are examined from the point of view of Allamah Mohammad Hussein Tabatabai and Thomas Aquinas. What is considered is the recognition of the epistemological foundations that range Determines the various interpretations of religious texts and finds the logical answers to how to respond to the conformity of the Holy Qur'an to the diverse and varied needs of human beings in different ages. It is also the study of the "allegory" theory as Thomas Aquinas' basic thinking that this topic With regard to the theory of creation, Aquinas is meaningful.

In religious texts, intellectual knowledge has a special importance. The precise explanation of the role of reason in guiding human beings and its relationship with revelation has been studied extensively. This research is a critical reflection on some of the contents of the book Dignity of Reason in the Geometry of Religious Knowledge by Ayatollah Javadi Amoli. In this book, he seeks to explain the position of reason and science in religion and religious knowledge. Although this book has valuable and useful points, only some of its points seem to be seriously considered. In this article, some of the points and reflections are discussed as follows: the relationship between science and religion, the solution to the conflict between reason and narration, the validity of reason and science for the Shari'a, knowledge of science, the condition of jurisprudential inference, the revelatory truth of religion, the similitude of infallible discovery, he principle of rejecting contradiction, the Islamization of sciences, the result of book theory, the solution of Islamization of sciences, the Mesbah of reason and narration, as well as the interrogative question of God.

One of the important issues in religious epistemology is the influence of epistemological foundations on theology. Differences in epistemological foundations have played a role in the multiplicity of religions. This article seeks to prove the claim that each epistemological method provides a form of theology and that comprehensive theology depends on a comprehensive understanding of the religious knowledge. In this research, at the beginning, the keywords of research, e.g., religion, epistemology, and religious knowledge are defined, and then the methods of religious knowledge such as rational knowledge, innate and mystical intuitive knowledge, revelatory knowledge and narrative knowledge (obtained from books and traditions). The findings show that the highest level of religious knowledge is obtained from revelation, and such knowledge is specific to the prophets and special saints of God, whose knowledge is from God and the direct observation of truths. However, other methods in religious knowledge each bring us to a level of theology, and everyone's theology is influenced by his epistemological method, and a perfect religious knowledge is obtained through a combination of reason and mysticism and contemplation in the book and tradition. From the ontological point of view, religion is an existential truth with many dimensions and one- sidedness prevents the attainment of the whole truth and is one of the reasons for the emergence of religious pluralism.

Based on the principles including: 1. Separation of religion and religious knowledge, 2. General transformation in science, 3. General correlation between all branches of knowledge, 4. The susceptibility of religious knowledge to human knowledge, 5. Silence of Shari'a, 6 The effect of the interpreter's presuppositions on the text, etc. The theory of general transformation holds that there is no any fixed and everlasting religious perception.  Regarding viewpoints of Ayatollah Javadi Amoli and based on rational and analytic method, the present article has criticized the mentioned theory and its foundations. The lack of transformation in some scientific branches such as positive propositions, rational requirements, truth and falsity of scientific propositions, existence of degrading transformation along with evolutionary ones, lack of the effect of all Knowledge bodies on religious Knowledge, unjustified correlation and general transformation of human knowledge and consequently religious knowledge along with its internal contradiction, and eventually endorsing the rules governing the methodology of language are among focal factors in not accepting the general transformation of religious knowledge from the perspective of Ayatollah Javadi Amoli, and in fact this theory leads to the" Knowledge replacement. "Additionally, the distinction between the nature of religion and the religious epistemology as well as inability to understand the truth of religion are other factors in rejecting the aforementioned theory.

One of the most controversial philosophical and theological issue is the relationship between reason and religion that has a long history. The importance of this issue has made it one of the most important topics in the philosophy of contemporary religion. The question is whether revelation is sufficient to know religion or is it necessary to apply reason? Some thinkers believe that recognizing and accepting religion and faith is impossible without reason, but others see rationalism as endangering religion and faith, which can lead to eclecticism in religion. This paper studies the perspective of Mirza Mahdi Isfahani in this regard, which belongs to the latter category. Although he has presented logical arguments to prove God, he believes that it is impossible to know the existence and attributes of God with the intellect and the dark (material) human sciences. Hence, this makes man in need of unseen guidance and the existence of a revelatory religion. This idea has "circularity in argument or proof" problem because proving the authenticity and infallibility of the words of God, the Prophet and the Imam requires intellect.

One of the methods in understanding the Qur'an is the method of interpretation. Although this method is used in both the semantic and hermeneutic approaches, there are serious differences between the two. Islamic thinkers and commentators who follow the semantic approach do not face the same method of interpretation. Some view it as a general rejection and some as a maximum acceptance of this method. Of course, some also use the moderate method in using it in interpreting and understanding the Qur'an. The Muʿtazila have used the method of interpretation extensively in both theological and interpretive discussions. But the Ash'arites and Imamiyah criticized their approach. Among contemporary Shiite theologians, Ayatollah Jafar Sobhani, in addition to independent discussions in the field of interpretation, also considers the approach of other Islamic thinkers and analyzes their views with a perspective analysis. One of these encounters is with the Muʿtazila and their approach in the field of interpretation. The main finding of the research is that the Ayatollah Jafar Sobhani, while accepting the principle of the method of interpretation, but considers its excess as one of the harms in the field of religious understanding. In this research, in a descriptive-analytical method, we will point out the necessity and position of interpretation in them and follow their encounter with Muʿtazila interpretation

In order to produce religious knowledge and Islamic humanities, one is to define an apparatus of deductive cognition; one is thus able to infer descriptive data from the religious resources and to plausibly develop theories that reveal the meaningful relations among various constituents. Web paradigm is an attempt to propose a systematic postulates and method of deduction for the development of such a cognitive apparatus. The core characteristic of such a cognitive apparatus is “the web-like feature of existence”, from which web-like ontology, web-like humanities, web-like epistemology, web-like methodology, web-like axiology, web-like society and historiology, and web-like theology might be inferred. The outcome of the modifying “web-like” is in “the requirement of distinguishing and determining the equation of going forward in the large scale of existence in the course of descriptions and prescriptions.” This paradigm is a rival to the three ones of (positivism, interpretation, and criticism) prevailing in humanities examined comparatively in this article.

Sahifah Sajjadiyeh is one of the most important heritage of the Ahlul Bayt school. Imam Sajjad (a.s.), using his interpretations and capacity, has offered theological topics including the attributes of God in the prayers of this magnificent Sahifah. This article explores the impact of the concepts of God in explaining the attributes of God in the Sahifeh Sajadiyyah and demonstrates which of its implications are most applicable. The data are analyzed using descriptive-analytical method to achieve deeper layers of concepts. Research findings show that using the concept of oblique remark in Sahifiyyah Sajjadiyah leads to imagine abstrac meanings of the Attributes, to a mental strive to understand the truth and facilitates the reach of the audience to the lower layers of meaning. Out of 123 oblique remarks in Sahifeh, 12 cases are about the Divine essential Attributes, action Attributes and statement Attributes.

Any kind of research on the relationship between science and religion is conditional on determining the subject and place of the conflict and the ambiguity of the words used in this discussion, and the literal explanation of the titles does not work in this issue. Thus, as has been said, science, empirical science, and religion mean ecclesiastical theology, and the two spheres of cosmology and anthropology are historical examples of the field of science and religion, which do little to help resolve this conflict. The place of conflict between science and religion has a return to understanding of nature (theories of experimental sciences), humanities, social sciences, etc. with knowledge of religion. None of the humanities, including the experimental sciences, can be considered definitive and certain sciences in such a way that they are honest and universal.

There are different approaches in the course of the Islamization of sciences. Some scholars have adopted maximal, some minimal, and some moderate approaches. Some approaches demand the refinement of existing sciences and the confirmation of their identities. Other approaches demand the formation of new sciences. The formation approach in religious science considers revealed doctrines and metaphysical backings as primary in the process of religious knowledge production, or devote parallel attention to different methods in the acquisition of knowledge. In the course of forming new disciplines of knowledge, serious consideration of the Islamic worldview and modifying it accordingly is necessary.      Furthermore, the new knowledge is expected to enjoy a variety of methods and references. The erudite criticism of the existing sciences and their development through academic method, known as the formation approach, are demanded by the production of new religious knowledge. The esteemed professors Javadi Amoli and Misbah Yazdi have adopted the formation approach and meta-fundamentalism in the course of the interpretation of religious knowledge.

The correct analysis and explanation of intellect and quotation relation based on the principles and foundations of the Ibn tamiyah and Javadi Amoli thought, as representatives of the two intellectualism and text adherence movements in the field of religious knowledge, have significant Results. Ibn Taymiyyah by rigidity on texts Appearances Even in the belief principles, beleives that the reason for the difference between philosophers and theologians, is the lack of inherent authority and independence of intellect. Therefore, he say the preceding of reasonable on fixed is baseless, and the only way of true faith is to believe decisively in the Prophet. He offer a Definition for intellect, according which intellect is accident and reduces it to the limit of instinct and common Sense; by confuse of quotation with Islamic Law, Ibn Taymiyyah absolutely defending the precede of quotation on intellect;and by  acceptance of intellect multiplicity and Epistemic Relativity, he tries to solve the conflict of intellect and quotation , and  beleives the revocation of a kind of intellect does not means the revocation of the whole intellect. But Javadi Amoli By leveling up rational and traditional  knowledges,  believes Each of the intellect and quotation is confirm one another,  and by the separation of revelation from the quotation, he introduces  quotative understanding such as Rational understanding, which is vulnerable, Unprotected from the fault and right and Conflict,  And defends interpretation as a solution to the conflict of reason and quotation; Javadi considers the preceding of rational reason on Unexplained verbal reason, to be necessary. He believes the product of empirical intellect, semi-abstractintellect, abstract intellect, and pure intellect is Valid , if it is a type of dogmatization, certainty, or led to rational assurance,  And while differentiate between intellect and the conduct of the wise ( bin’ al-‘uqala’),  he consider the  Rational argument a kind of knowledge that its reliability and validity is  inherent, not fake. According to him, it is necessary to discuss the intellect, quotation and the related topics in the epistemological domain of religion, in the principles knowledge.

In the paper, it has become clear that sense is a depended agent that prepare the ground for reason to rule. In some cases including not seeing, not hearing, lack or breakage of narrations, quoting the content of them and lack of contexts, such a ground would not be prepared. Reason plays an important part in measure-making for philosophy and fiqh, main religious principles, discovery of religious rules, regarding all aspects and sides of problems for religious knowledge to be produced, changed and completed. Heart is a powerful agent perceives Divine revelation in the high level and inspirations in lower ones. No one may attain the essence of revelation, as king of sciences and complement of reason and being different from religious experience. Heart may find reasonable perceptions directly; moreover, it can find many truths beyond reason directly. The meature for validity of the findings of heart is reason and the view of pure person.

This paper has attempted to answer the question: what is the relationship between ideal and religious knowledge? In order to obtain this aim, Mulla Sadra's various and scattered discussions are integrated about knowledge, knower and known in a proper framework. By this approach In addition to the new details have been represented in Mulla Sadra's thought, we encounter a new doctrine which is resulted in study of ideal knowledge, knower and known. It seems that Mulla Sadra by this discussion has wanted to make the philosophical knowledge close to the religious knowledge, and finally he believed that the both of them are two sides of one reality which can lead to conclude the essence of religion is nothing but wisdom and the rest served merely as a shell to protect this precious core.