فصلنامه فلسفه دین
سال چهاردهم شماره 1 (پیاپی 34، بهار 1396)

By analyses of vocabulary related to the concept of knowledge, such as consciousness (shuʻ ūr), perception (ʼidrāk), understanding (fiqh), comprehension (fahm) and so on, that has been extracted from religious texts Razi provides us some epistemological consequences. Among the findings is that human knowledge is possible and yet limited; knowledge is gradated; people on the basis of their talents are in one of the levels of knowledge; it is not the case that all human beliefs are justified; knowledge by divine gift (‘ilm ladunnī), knowledge through guess (‘ilm ḥadsī), foresight (‘ilm farasah) cannot be rationally justified. Fakhr’s analysis shows that knowledge has interaction with other aspects of human existence. Furthermore, his analysis helps us to withdraw important points to have a religious definition of knowledge. This definition, in addition to belief and truth, reveals the important role of qualitative and quantitative variety of human cognitive powers and the role of trust in others, especially the prophets. This definition is externalistic and shows that issues such as behavior and supernatural factors have effects on knowledge especially on its belief part. The aim of this paper is to offer a new definition of knowledge in the epistemological debates over the use of the content offered by Razi and we used descriptive and analytical methods for this purpose.

The Starting point in this article is the distinction among three main terms “Concept of God”, “Conception of God” and “Image of God” that most of researches have not paid attention to it. In addition to semantic difference, each of these phrases belongs to an aspect of “God in our mind” differs from others; however, considering to this point could be so productive in a systematic research. There is only one “concept of God” that everybody conceives it in different ways; however “Conception of God” is a comprehensive phrase which includes all kinds of perceptions, without any limitation. Whenever we employ the phrase “image of God” implies imaginative elements such as metaphors, symbols and so on. In a systematic imaginative thought, some metaphors convert to the models that have allegorical relation to the concept of God, but they suggest new ways of understanding and conceiving God. Models of God could be evaluated according to pragmatism and coherentism, but not depending on objectivism.

As primordial human instincts, teleology and foresight have always persuaded man to investigate on the secrets of the phenomena of the world, cosmos and his own existence. If man was not a questioner by his nature and human mind was not of a teleological bent no problem would ever be solved. By proposing the pattern of intelligible life as the ideal human life, Allameh Muhammad Taqi Jafari interprets the philosophy of human existence based on a fundamental shift from the ordinary life to an intelligible life. Intelligible life is a conscious life which canalizes deterministic and pseudo-deterministic forces and activities of natural life into the course of relative evolutionary goals through the development of liberty which flourishes in human will as it would assist human self, which is gradually developed in this process, to realize the Ultimate Telos of Life, i.e. participation in general cosmic movement toward Supreme Perfection. Perfectionism, consciousness of the noble truths of existence, breaking the reign of quantity and entering the sphere of eternity are among the key characteristics of intelligible life. This article seeks to depict Jafari's view of the transcendent goal of human life and the ways leading to it.

This research deals with the Jain cosmological ideas. According to Jainism there is no creator for cosmos, but Jain ideas consist philosophical conceptions and have exceptional character. The world is eternal and has no beginning in Jainism, which consists both "Loka" (sensible and physical world) and "Aloka" (unseen world). Jainism emphasizes there are two kinds of beings: "Cetana" or "consciousness" and "Acetana" or "unconsciousness" and each of them contain different beings. According to Jain cosmology, the physical world is three dimensional and constructed by four categories, and in each of them dwell particular beings. The "Dravya" or "substance" is fundamental idea of Jain cosmological concept which is neither mutable nor immutable but is both of them.

Invocation from devoted friends of Allah is of the theological issues enjoying supreme significance among Muslims. Although it is agreed upon as a certain issue, some differences exist in its forms and methods among Islamic Sects. In a general view, Tawassul, Shafaah, and Istaghathah, three forms of invocation, bring about three verdicts in Islam. According to the first verdict, three of them are permissible. The second verdict forbids all of them, while the third one requires some explanation, meaning some of them are problematic while others are allowed. Wahhabis ,applying Takfir and polytheism, hold such radical views regarding Tawassul, Shafaah, and Istaghathah that they exclude large number of Muslims from Islam and consider their murder permitted. Investigating various aspects of invocation from devoted friends of Allah as Tawassul, Shafaah, and Istaghathah, this study lists 16 types for the fore-mentioned issues and clarifies the areas of dispute with the opponents. It ought to be mentioned that, out of the 16 forms, five are related to Tawassul, upon one of which Shias and Wahhabis do not agree. Five other concern Shafaah with one of them being the area of difference. The other six forms are associated with Istaghathah. Studying this illustration, the reader with eventually figure out that the misunderstanding in this concept has been merely caused by not having accurate view towards various forms of this issue. That is because in most of the cases Wahhabis and Shias share views.

Pleasure as one of The most pivotal sensual quality that affected the inner habits and states, movements and acts of the human and is considered as the foundation for most of his desires and demands. It made Muslim philosophers for theoretical examination and Rational and empirical reflection of its nature and compound elements. According to the most eminent opinions proposed and the importance of the issue in philosophical anthropology we decided to compare them in addition to analyzing the expressed opinion. Amongst these theories, three scientific views are basic for the expressed opinions. The theory of returnism to natural state which is proposed by Mohammad Ibn Zakarya Razi for the first time, the theory of comfortism propose by Akhvan Alsafa, compatibility perception of pleasures with success and sensual conditions of human which is proposed by famous Muslim philosophers. By criticism to the first two theories, the third theory is close to reality therefore I decided to elaborate on it.

Exploring the ideas of Iranian thinkers is one of the most important tasks for the scholars of university and seminary. In this article the ideas of Al-Biruni’ in the fields of phenomenology, methodology and anthropology will be discussed. Al-Biruni’ was a scientist with especial scientific method, so that every action was followed by its own method. By going to India could open a new horizon in the humanities and follow the anthropology and anthropology with a modern method. According to Al-Biruni, to achieve the goal we need to means such as language skills, field surveys, participant observation, living among the people studied, etc. Of course, there is no mention of this in his words, but his method is based on these instruments and ideas. Al-Biruni’ has avoided any prejudice and evaluation in representing the Indian opinions, beliefs, religion, customs, etc. and only sought to reflect what they were saying, and not what was in accordance with his beliefs. Now, this article discusses the methodological phenomenological and anthropological dimensions in Al-Biruni’ perspective.

Of the key issues in humanities and practicable mysticism must pay Mutual influence on each other's beliefs and practices that occurs in range of human truth. This effect can be studied in four aspects: the effect of Cardiac Sciences on physical actions, the effect of physical actions on the Cardiac actions, the effects of physical actions on the Cardiac actions and the effect of physical actions and Cardiac actions of Cardiac Sciences. Since the affirmations are basis of actions, thus affecting on the actions And because the physical actions of the Cardiac habits and Cardiac habits of Cardiac actions are thus affecting on the Cardiac actions And because the repeated acts of physical causes firm status in the human truth and Cardiac habits creates, thus affecting on the Cardiac actions And Cardiac actions and physical actions in proportion to the characteristics of each of the two branches of wisdom and ignorance dehiscent carry And dehiscent of each of those characteristics to the strengths and weaknesses of each of the two the wisdom and ignorance, which leads the strengths and weaknesses, affirmations and disproval Cardiac Sciences, thus affecting on the SciencesTop of Form... .

Religious experience is the most distinctive experience among human existential experiences, and this is due to a transcendental relation which has its origin in an extraterrestrial and immaterial truth. The main problem here is how the relationship between religious experience and aesthetic experience (Artistic). Artistic language as a visible and understandable language to every human being, therefore, it how can within the aesthetic experience help to religious experience? Religious truth is an existential phenomenon; thus, its language is Revealing of Being. Since religious truth is expressed in coded language, not understandable for all human beings. Gadamer assume that truth is represented for audience in a pictorial frame or on display Scene and other artistic examples in a naked form regardless of linguistic complexities (written language) and the deepest and broadest range of understanding is achieved accordingly. So, Where complex and symbolic language of religion become heavy, artistic language (poetry, literature, theater, music, imaging, etc.) compensate that loss and paved the way for transferring religious concepts. The work of art receives richness and depth by religious content and therefor, the religious and aesthetic experience in the field of hermeneutics, establishes mutual interactivity that leads to an extension of existance.