فصلنامه فلسفه دین
سال هفدهم شماره 3 (پیاپی 48، پاییز 1399)

One of the most important debates in the field of religious studies and understanding of religion teachings today is the ability to understand religion based on human readings and religious experience. When it comes to the human readings of religion, two points are assumed to be concurrent: first, it is possible for human beings to understand religion; It is not unique and can be read as human. This last point, the change in the structures of understanding religion, is due to the changes that human beings are facing today. Mojtahed Shabestari, a contemporary thinker, believes that, given the dramatic changes in human life today, their thinking, religion, spirituality, and faith must also undergo a fundamental change, and one must go beyond their religious tradition, ideas, or beliefs. It gained a new understanding of it until it finally came to religious experience. He believes that there are different readings on religion and that one single reading cannot be accomplished. The main purpose of this research is to explain the aforementioned claim by presenting the arguments presented and responding to them by the content analysis method of explaining the data. The findings of the study show that human readings of religion are in contrast to divine readings, and the Shabestari perspective is sometimes explicitly and sometimes slightly hidden and rooted in relativity, hermeneutics, religious experience, and humanism.

At book of God the Wise, 29aims have been counted for the Quran. Studying the aims becomes possible considering their repetition in Quran’s verses, the type of audiences of the verses, the way they have been distributed throughout the Chapters their purposes the periods of the development of the society of believers. This article examines the developmental educational results of the distribution of verses at early period after the advent of Islam; when the prophet (May God Send Peace on Him) had publicized his invitation but Muslims were still living in secret. Present research follows the style of interpretation that is based on the time of descent of the verses. Change starts with the statement of the harmony of Quran with innate needs. When faced with change, people are divided into2groups.The majority of them fall within the stream that resists change the minority of them are in the group that join the change. The position of the first group must be changed via resorting to warnings threats via frightening them. This can also be done through responding to their doubts. The second group must be guided toward growth perfection via explaining different issues to them providing them with responses to the doubts of the opponents. Also their confidence in reaching their inherent natural desires must be preserved. Meanwhile, if the leader’s executors of change stay firm on the path toward reform, they will be sure that Divine laws will help them support them. In this path, they will find themselves accompanying the revolutionaries throughout history will be sure to reach Divine rewards, salvation prosperity. Aim of Quran at first phase of revelation of the Chapters is to make people reach such valuable.

Exploring innate and the role of reason and wisdom as the center of this realm in different schools have different dimensions. Examining these various dimensions, it appears that the instincts of the realm of perception and cognition constitute the principles and foundations of human cognition and thought, and that innate distinguishes nature and instinct, a difference which is of the type of organizational difference, and due to the difference in the existential levels of beings. Any doubt about these principles and principles of thought challenges the foundation of human knowledge. From the Qur'an's point of view, natural knowledge is related to two areas of human existence - intellect and wisdom, heart and mind - and boils from these two sources. Hence, the basis of religious tradition is the fixed and common human foundation - that is, his nature -; That is to say, human life has both a fixed orbit and is constantly evolving in its fixed orbit. That fixed circuit is his humanity, which is based on his instincts. This special creation of man calls him to the origin and source of perfection. The evolutionary movement of man begins with the "self," that is, the heavenly, compassionate, and natural self of man, or the divine visit ends. The necessity of such a movement is substantial evolution, existential poverty, continuous struggle with carnal desires and complete care, continuous spiritual renewal, constant recognition and recovery, purposefulness. It is obvious that moving from oneself to God is in fact the attainment of a superior and evolved self and the development of one's existential truth, and the perfect moving human being is a mature and perfected human being.

In contrast to positive theology, negative theology offers a different course in theology. However, in Khorasan theological school, negative theology plays a positive epistemic complement role, which is mentioned as cardinal or innate knowledge. In this approach, humans before arriving to this world, were bearing a cardinal knowledge of God, of which of course they are somehow ignorant, and the philosophy of sending the prophets, is removing the veil of ignorance and remembering this forgotten nature and blessings. But, after proving the origin of the world, the man's wisdom without any analogy can manage to achieve knowledge of God through negative interpretation of divine attributes. The principal reason and basis for denying positive theology in this intellectual school is negation of analogy. Of course, concerning the interpretation of how negative theology is supplemented, there are enormous differences among the scholars of Khorasan school which refer to ontology of the divine attributes and proving and negating the attributes. Among the views raised in Khorasan school we have found the views of Ayatollah Mirza Mahdi Esfahani, the founder of this school, and three of his prominent pupils namely, Ayatollah Mojtaba Ghazvini, Ayatollah Maleki Mianji, and Ayatollah Morvarid.

Indian society has long been dominated by a strict social class system that was rooted in religious texts and teachings of the Vedic era. The importance and influence of this social hierarchy was to the extent that almost all Hindu religious sects and intellectual currents had grown up in this structure and had somehow accepted it. But a few ideas did not believe in it and violated even it, such as the Bhakti tradition of southern Śaivism, which was formed, by sixty-three Śaiva saints or Nāyanmārs, which was one of the most influential popular currents in the Middle Ages. Many of these saints were from the lower classes of society and for some three centuries promoted the teachings that led to the formation of the Bhakti movement. Their most notable features are the lack of adherence to class structure and human equality. Investigation the fundamentals of Caste beliefs and the opposing view of Bhaktas and Śaiva Nāyanmārs, are the main questions of this paper.

The appeal to Divine Wisdom, either as independent axiom or a framework for other principles, has been widely prevalent in theologians’ arguments. In the present study, after presenting some cases of this trend and through logical analysis, Abd al-Razzaq Lahiji’s arguments based on Divine Wisdom are scrutinized and criticized in particular. As a hypothesis, the author believes Lahiji’s appeal to this divine attribute is, at least partially, inaccurate and thus, his arguments are logically inconclusive. Seemingly, the use of this divine attribute is often in a posterior manner, and this method has been applied merely to discursively rationalize religious dogmas and revealed propositions. In addition, elaboration on this particular topic requires comprehensive inner knowledge about all details of the universe and the ultimate goal of the creation. Many other cases which, based on this principle, must have been done or created, yet are left unrealized, can be taken as serious counter-examples to this theological framework. It must be noted the main theme of the present study does not concern the objective reality per se, for based on decisive rational arguments and explicit religious teachings, all Divine actions are carried out in the ultimate wisdom for the ultimate good.

in the field of interdisciplinary studies, several issues can be raised; Including what, its importance and necessity, methodology and its implementation method. But in addition to these issues, there is a more fundamental issue that has not been addressed so far, and that is the visual and philosophical foundations governing interdisciplinary studies. Philosophy plays a direct and indirect role in the sciences, especially interdisciplinary sciences. Given that every school and philosophical paradigm has a serious impact on interdisciplinary studies, can interdisciplinary studies, especially in the field of Islamic humanities, be relied upon on the basis of Sadra's philosophical foundations to gain the necessary attitude to conduct interdisciplinary studies? The present article seeks to introduce the direct role of philosophy in some interdisciplinary sciences by introducing analytical and philosophical methods, while introducing interdisciplinary studies and its differences with other study methods. Give. One of the findings of this paper is the capability of Sadra's philosophical system as a theoretical framework to support interdisciplinary studies in Islamic humanities.

The oldest written materials existing in India belong to the Vedic Aryans. It is within these works that Samasāra doctrine appears for the first time. Having lived with the indigenous people for some time, Aryan people adopted certain religious themes assimilating them into their own belief system, or substituting them for the parallel beliefs of their own culture; among those beliefs, doctrines of Fravahar, Totemism (kinship of humans with plants) and ancestor worship are plays the most part. These doctrines when  is penetrated into India are merged with the ideas of incarnation and embodiment of the gods (which are themselves rooted in Mesopotamian and Middle Eastern traditions) and the belief in totemism and are ultimately manifested as Samsāra doctrine. In this way, Gods like Viṣnu, that is closest to Samasāra, have somehow been substituted for the Arian Mithra which is most closely linked to Fravahar (manifestation) doctrine. Although Samsāra was openly expressed in Upaniṣads, there is some evidence in Vedas of the return of the soul indicating an earlier belief in Samsāra in the period before writing of Upaniṣads.