فصلنامه فلسفه دین
سال چهاردهم شماره 2 (پیاپی 35، تابستان 1396)

Philosophy of language is one of the important issuse in philosophical researches and religiouse language is one of the important issues in religiouse philosophy. Variouse theories in religiouse language devide in to two parts: cognative and non- cognative theories. Allameh Tabatabaies theory in religiouse language is known as a cognative languge as researching in his works. Specially his great interpretation Al- mizan. Because he know all of the religiouse propositions as cognative. He analysis his theory in religiouse language as for Motealieh philosophys principles (such as reality) also real paraphrase. As for this principles, he belived that meanings of Gods names and attributes is such as meanings of creatures names, but with comparative differance.Of course, in another position he get on to the "proving without any smilile" as for mind limitation in negation of end and fault from God and Gods cognition.
But he dont know its requisite of negative theology, even he belive must attach this meaning to God but, know this meanings areot without fault. we can point from requisite his theory to the humanity God and also negative of non- cognative theorise.t

Mystical interpretation is one of interpretational ways which bases on preconceptions like mysteries of revelation and the religious language, the necessity ofdiscoverying verses intentons, and the attention to words nucleus and reality. In other words, the most important bases of the mystical interpretation arethe inner realization and the speech kernel. Muslem philosophers and mystics have used mysteries of the religious language to discover inner meanings of Quranic stories or to find out hidden aspects of religious texts through “hermeneutic of narrations”. This study, given Ricoeur basics, examines characteristics of the narration hermeneutic with descriptive-analytic methodology in muslem philosophers and mystics works.Results show that the narration hermeneutic offers new reading in this respect through a new approach onto religious narrations.Moreover,itscharacteristicsof mystery,multimeaning,and inner realization result in new meanings invention as well as the language strengthening. ultrahistory and timelessness plot a new arena that converts natural,mathematical time to the human time which is expireless;in this status narrations no longer belong to certain people and cultures but they can trip into other worlds and times. Studying these narrations and stories in the mystical interpretation indicates that their main purpose is not to render simple,surface meanings but hidden,unknown meanings are the focus so that hermeneutic of narrations can decode multiplelayers of the meaning.

Cottingham in following Pascal believes that we can not analyse religion in rational way in principle because it talks about transcendent being which is above our rational faculties and it use symbolic, allegoric, metaphoric language and some narratives. Thus it is impossible to prove or deny existence of God by only rational arguments. Nevertheless cottingham in following Pascal, showing rationality of theism not proving of theism by practical argument because he believes that religion is something more than theoretical doctrines. So the way of encountering God is practical not theoretical because human can not find God in theory. So that we can understand rationality of religious beliefs and feel presence of God by appealing to emotions and practical involvement with religious doctrines. therefore If we want to change ourselves, we must apply religious and spiritual practices.

Being a frequently discussed topic through recent centuries, religious experience is one of the special subject that include wide variety of definitions in the theories of those who believe in it. However, intuitive nature of religious experience is the same element in all these definitions. As a fairly coherent theory, religious experience first propounded by Schleiermacher. Schleiermacher define religious experience as “ the feeling of absolute dependence”.On the contrary to the rational and moral approaches to religion, Schleiermacher establishes a new trend which its foundation is feelings and emotions. This approach seeks a new condition and causes new results that deeply influence the comprehension of religion and God. As a case in point, negative approach to comprehension of essence and features of God can be mentioned as the consequences of religious experience of Schleiermacher.
In Hegel's opinion the religion and philosophy's contents are the same and both of them are phases of soul's consciousness. In his opinion, God's existence and divine essence can be understood only through thinking. By leaning to his own idea about the impossibility of immediate recognition, Hegel, criticizes Schleiermacher’s intuition idea and believes that the theology which is based on feelings is disabled of comprehensive description of God and religion. These criticisms are based on Hegel's definition of religion and his description of the way of gaining awareness. Centered of Hegel's criticism of Schleiermacher's religious experience is the impossibility of immediately knowledge and personal understanding of the religious element in religious experience.

Problems like our knowledge of God, speaking of It, the ways to gain access to It, and its names and attributes have been generally matters of controversy. This leads some to positive theology and some others to negative theology. Those who support negative theology believe that we can talk about God’s acts and attributes just negatively. Maimonides considers the negative descriptions as the true and perfect descriptions of God. Therefore he says that God is absolutely perfect; It is neither like creatures nor It has any partners. Also is QaziSaeid whostrongly disagrees on ascribing names and attributes to God’s essence. He believes in pure transcendence of God. But immoderation in transcendence and purifying, and reliance on negative attitude makes it impossible to talk about God in a real and meaningful way.

The free-thinking was first introduced by Positivists in the methodology of researches. They believed that a researcher in the humanities should be free from the sphere of influence all values and preferences as well as natural sciences. The owners of interpretive and critical approaches disagreed with this theory in general or in part with a wide range of topics.This dialogue in the methodology of researches still retains its warmth. What this issue, from the point of view ethics, deserves the attention of the authors of moral texts and the nature of the subject and purpose of the issue of free-thinking provides the its opportunity, It is possible to plan for free-thinking as an ethical issue and to recommend free-thinking as a moral norm. Since the subject of free-thinking means the values that a researcher can keep away from their sphere of influence in their research process, despite the long discussions between approaches of different research, it is still ambiguous and controversial. The need for a reliable reference to determine such values is the third involved element in the possibility of the ethical introduction this issue. This article is an attempt to determine the controllable values in process of research from the perspective of Islamic sources. Through this effort, it has been proven that human beings can keep themselves from the effects of ignorance, fear, greed, and prejudice as universal and inclusive obstacles of free-thinking by preventing and treating.

The issue of the almighty God’s praise by all the created is a teaching of the Holy Koran. The inanimate, at first glance, seem to lack conscience. To alter this view, the almighty God, in His holy book of guidance (the Holy Koran), has invited humans’ attention, a number of times, to the conscience of other phenomena and their paying homage to the creator. God’s praise by the created is the consequence of their conception and conscientiousness. Therefore, the almighty God’s praise givers are not only human beings, but also any inanimate, plant, animate and some human beings and similar creatures who praise God consciously and obediently. All components of the universe are non-willingly or unconsciously the exact manifestation of the divine invocation” Sobuh-un Qoddus” in the deterministic and genetic arrangement and willingly or consciously express this divine invocation in the free-willed and obligatory arrangement. The present research is to present a clear explanation of the two types of praise and asserts that the praise of the type that the Holy Koran depicts is diverse , full of liveliness, conscientiousness and is fully optional and willful. This study deals with the said assertion, on the basis of the Koranic Verses and traditions but with a philosophical focus.

What is religion? This question can be answered from two approaches; intra-religious approach and extra-religious approach. First view defines a true religion based on an intra-religious criterion which such definition does not include everyone. However, based on second approach, the definition of religion should be universal and proper, and an all-inclusive definition. Since it is difficult to find something common to all religions, some have benefited from family resemblance to define religion which such definition is not an all-inclusive definition. The aim of this article is to prove that a conceptual definition of religion is possible not a substantive one. Since the religion is in opposite of atheism, so with an intra-religious definition, religion can be defined as "belief in a better world" or according to the Quran as" belief in world of Unseen ". Since existing religion's modus are unique and confined to their kinds; for example, Islam can be defined according to the theological definition as "God's plan for man's salvation." The relationship between these two definitions is such as the relationship between minimal and maximal or the relationship between imperfect right and perfect right.

The problem of evil is considered as one of the fundamental problems in the systems of theology and in Islamic philosophy in particular. The problem of evil sometimes proposed as the evidence to reject the God and at other times as incompatible issue with some of the attributes of God such as justice, benevolence, omnipotence. Most of the philosophers and rhetoricians have endeavored to find a solution to the different aspects of evil. One of the approaches is the ontological analysis in which the evil is perceived as either general non-existential issue of lack of essence or lack of perfection of essence (Evil Nihilism view). Among scholars, there are many advocates and oppositions towards this view. Sadr al-Motaahelin has proposed two positions towards the view. In early philosophical works, in especially the book “Asfar”, he defended the views of evil nihilism and regarded it as discursive and has benefited from analyzing and answering to the some of the philosophical and rhetorical issues such as the relation of evil problem with the attributes of God, perfect system, fate and fortune, and perceptual evil. From the interpretation of the book “Usul-e-Kafi” which is the latest writings of Sadra, it is concluded that he has deviated from his theory. Explaining,, and oppositions towards this view are the findings of the present paper.

The ideas of Paul Twitchell and Rajneesh Osho can be compared with each other in several ways. By the comparison of these ideas, we will achieve two similar points and also two different points. The two similar points are: First, both attached to the same sense of reincarnation and acknowledged the unilateral influence of Karma on the cycle of life; second, both of them acknowledged the importance of proof of reincarnation, relying on reminding theory and also their own spiritual experiences. The distinguishing or different aspects are also as following: first, they have two different approaches about reincarnation. It means that Twitchell highlights reminding theory and believes to the importance of self-knowledge. By emphasizing on this principle that "The only way to know yourself is to observe yourself" he has a special attention to reminding theory. On the contrary, Osho who has a particular attention to the pain which comes from repeated cycles of life believes that the more important thing is freedom from pain and Happiness is a criterion for the relief of pain. Second, Twitchell by drawing an ontological system believes that the way for salvation from reincarnation is to withdraw from the mental worlds and become informed with spiritual worlds. This kind of entrance and going out have different consequences, which freedom from reincarnation is the most important among them. On the other hand, Osho believes that the freedom of reincarnation will be achieved only by the realization of Nirvana and unifying with Brahman.