فصلنامه قبسات
پیاپی 102 (زمستان 1400)

Nasr Hamid Abu Zayd, as one of the neo-Mu'tazilite theorists, has sometimes considered the teachings of the Qur'an to be historical and has given various reasons in order to prove his theory. Among other things, he considers the Divine word as an origination and a creature and considers its result as the history of the Qur'an. He tries to relate it to the issue of the originatedness (huduth) of the Qur'an through the verb to consider the adjective of speech and through it to cite the historical nature of the Qur'an. In this regard, he denies the previous existence of the Qur'an in the well-guarded tablet and the meaning of the existence of the Qur'an in the well-guarded tablet has taken its allegorical meaning. According to him, the well-guarded tablet is the hearts of the believers. This article has been written in a descriptive-analytical and critical method and seeks to explain the essence of the discussion of the originatedness (huduth) and eternity (qidam) of the Qur'an: first, to provide a correct understanding of it, and then by presenting evidence from the viewpoint of philosophers and scientists, and the explicitness of the Qur'an. Then prove in the form of positive and contradictory answers that there is no connection between the originatedness (huduth) and the historicity of the Qur'an. The conclusion is that the discussion of the originatedness (huduth)  of the Divine word has no effect on the historicity of the Qur'an in the sense that it refers to Abu Zayd, and the arguments and evidences of Abu Zayd on this issue are completely distorted.

This paper has been written with the aim of answering the following two questions: "Is it possible to know the God’s Essence in view of Alvin Plantinga? What are its strengths and weaknesses in this regard?" The findings of this paper are: In the Plantinga’s vocabulary network, essence and nature are used in the same sense; in view of Plantinga, God has absolute sovereignty over the universe. Plantinga has the following effects on this sovereignty: The simplicity of the Essence, the objectivity of the Essence and the Essence’s necessaries (which, of course, is accompanied by doubts from Plantinga's point of view) and the infinity of the Essence; After this, Plantinga proves the necessity of Essence or Nature for God and considers God’s Essence as the same as God’s Being. The lack of clarity in expressing the relationship between Essence and the necessity of Essence, as well as the lack of clarity in positions on his statements, is criticized. Finally, Plantinga rejects the belief that it is impossible to know Essence and accepts that man has the possibility of knowing God’s Essence; of course, there are other criticisms of his arguments, such as reducing theology to conceptual issues and presupposing the authenticity of the scriptures. This article collect data and analyze and critique them with descriptive-analytical method and uses library tools too.

Agha Ali Modarres Tehrani has a special role in continuing and promoting the principles and approaches of Transcendent wisdom. "Bada'iy al-Hekam" and "Resalat fi al-Tawhid" are two of his weighty and special works in monotheism. The detailed and obvious explanation of monotheism by the words of " Bada'iy al-Hekam" is irreplaceable. Despite all the details, his position on the unity of being” (wahdat al-wūjūd) has been distorted by the article "The theory of personal Unity of Being in the article “Abolhassan Tabatabai Jelveh and Agha Ali Modarres Tehrani” with verbal and spiritual distortion and dissection of phrases. Accusations such as the dualism, the annulment of the status of being, the necessity of the spread of the essence of Necessary, the being contrast of the Necessary and the absolute act, are the results of this article, on the basis of them, has considered Agh Ali as a critic and even a denier of the personal unity of existence the personal unity of being. The story of the alleged critique is a combination of accusations, suspicions, misunderstandings of dissected phrases, and numerous errors in the position of collection and judgment. Citing the Zenoozi's negative position against the false reading from the unity of being is the main issue this paper. The truth-examination of the story of the alleged critique by presenting the text of the philosopher’s expressions clearly shows the absurdity of these claims and shows his firm position, like other scholarly philosophers and mystics, as interpreters of the personal unity of being with a strong statement and argument.

Mystical interpretation is based on the existence of the hidden aspect (batin) and the semantic levels of the Qur'an and its understanding by mystical journey and intuition. This ancient interpretive approach is one of the fundamental issues in a branch of the philosophy of religion, because it is considered a discussion in the philosophy of mystical interpretation that can, with regard to the rule of the spirit of meaning, flourish the interpretation of the Qur'an in the scopes of Quran-centered humanities.  This interpretive approach has always had pros and cons; Some do not consider it legitimate, others consider it not only legitimate but necessary.  It is necessary to study this issue for at least two reasons: first, the needs of society, especially the youth who are thirsty for mystical issues and eliminating the basics of understanding the mystical dimension of the Qur'an, which is one of the important cases to prove the legitimacy and necessity of mystical interpretation. To examine these two topics, with the library method and narrative-rational approach, the structure of the article is organized with the following topics: definition of mysticism and mystical interpretation, proving the legitimacy of mystical interpretation by rejecting the arguments of those who deny legitimacy with titles such as: the primacy of mystical interpretation, the reasonability of findings in mystical interpretation, the relationship between mystical interpretation and Quranic apparent, the position of the Fourteen Impeccable against mystical interpretation, the plan of unity of being in mystical interpretations and also the plan of Shari’a (religious laws), Tariqa (mystical path), Haqiqa (truth) in mystical interpretation, and in the next section, proving the necessity of mystical interpretation with titles such as: Quranic i hidden aspect (batin) and its conformity to mystical interpretation, conformity of mystical interpretation to the transcendental truth of the Qur'an, design of the miracle of mystical knowledge in mystical interpretation, correct and deep understanding of some verses only with mystical interpretation, Precious results in Mystical interpretation, comparison of verses and narrations at semantic levels and method of understanding.

If inference (ijtihad in jurisprudential terms) is a methodical epistemological attempt to justified discover of the "judgment" about the "obligator’s act", and if the " judgment" is the orientation to the "obligator’s act" which determines the type of behavior of an individual or society based on legislator’s opinion, and if this orientation requires the determination of how to perform a particular behavior in the obligator, and if the determination of the "how" requires the determination of quantity, quality, time, place, context, conditions, starting point, direction, stages, end point, crises and disruption, cases of reinforcement and intensification, possible alternatives, etc., in the components and relations that form the subject, it then seems that there is a need for a rule and law to achieve this in a way that is comprehensive and restrictive. (Main issue of the article). On the other hand, if the "logic of systems design" is: the rules of combining the input components in a system so as to determine the most appropriate time, place, quantity, quality, context, conditions, starting point, direction , stages, etc., lead to efficient output (an effect that solves the problem and eliminates the need with the least effort and maximum impact), then it seems that the logic of systems design can be a good option for analysis and combine the arguments related to the obligator’s acts in such a way that it leads to an inclusive and exclusive determination for to obey the legislator’s command. (Main hypothesis and findings of the article and reference to its argument). The well-known critique of "confusing essential things with I'tibārī and the lack of rules of real affairs in I'tibārīat, also considering that religious I'tibārī are not pure credit but I'tibārī have real origin and the current rules on their origin also apply to them is Answered. Finally, the logic of systems has been presented as the main tool for "implicational collective" in ijtihad (including the sum between demonstrators and the customary collective and preferences). (Article result).

Hassan Hanafi, one of the contemporary Egyptian intellectual thinkers, has a special theory about the hermeneutics of the text called the "theory of interpretation". This theory is based on the effect of the commentator's assumptions on the interpretation, relativism, and different readings of religion. Hanafi’s intellectual support in theorizing has been borrowed from schools such as Phenomenology, humanism, Marxism, Socialism, and the historical-civilizational and neo-Mu'tazilite approaches. In his view, hermeneutics is the science of interpretation, and the text is an abstract form that needs a theme to fill it; Hence we place a contemporary theme for the text. With this hermeneutic reading, Hanafi wants to master the pillars of faith and Islam and re-read theology. His interpretation is a live empirical commentary and common between the interpreter and the reader that focuses on the interpreter's purpose, method, and needs. It also focuses on the needs and demands of the people and relies on the expression of the rights of most people, giving priority to reality and history. There is a serious and fundamental critique of Hanafi eclectic and selective thinking, which we will discuss in the following article. In contrast to previous research, which has often focused on the reporting and methodology of modern Hanafi ideas in the reconstruction of Islamic heritage, this article explain and critique the Hanafi hermeneutic approach in interpreting the Qur'an with descriptive method and conceptual propositional analysis.

Comparison of the views of Wittgenstein and Allameh Tabatabai on the meaningful of religious propositions The meaning of religious propositions is considered by religious thinkers and even devout. Some philosophers of religion emphasize the meaninglessness of religious propositions; While some consider religious propositions meaningful. The early Wittgenstein considered religious propositions meaningless; But in his later philosophy, he has dealt with the issue of the meaning of religious propositions in a special way. Accordingly, religious propositions are considered meaningful only in a particular field and by users in the same field. From Tabatabai's point of view, religious propositions have characteristics that are meaningful and knowledgeable for the general public; Hence, Wittgenstein's method in describing the meaning of religious propositions is different from Tabatabai's attitude. This article answers the two main questions on the subject in a descriptive-analytical method From the point of view of Wittgenstein and Tabatabai, what is criterion the meaningful of religious propositions? What results will we achieve by comparing the thought of the two philosophers? Therefore, after examining the views of two philosophers on the meaningful of religious propositions, their views are compared and the results are stated. Finally, some of Wittgenstein's views on the meaningful of religious propositions are criticized.

Research on epistemology, which is one of the basic branches of philosophy of religion, has long been considered by thinkers and researchers in this field. In this regard, the issue of the relationship between religious knowledge and scientology and the field of religious politics is one of the most important issues that show the dimensions of the capacity of religious thought and propositions in proving some religious issues. In this regard, it is important to study Suhrawardi's view; Because it proves several aspects of the relationship between religious science and political aspect and religious government. His statements about the relationship between man and the levels of existence and truth, the brightness of perception and its intensity, have provided the basis for the inference of religious-philosophical scientology the validity of which is different from other theories in the field of philosophy of science. In this scientology, man, to the extent of correspondence and harmony with the universe, gradually leads from the appearances of the senses to their hidden, and through this, he achieves their truth, and his knowledge intensifies. This transition is possible in the Illumination philosophy by the imaginal (mithal) world as the link between the material world and the intellects world, and is directly related to the promotion of the field of human brightness. Suhrawardi seems to have built the doctrine of the perfect man with a view to the legitimacy of such knowledge. The purpose of this article is to study the dimensions of intensification science with a descriptive-analytical method and then to study the doctrine of the perfect man and to explain his political aspect in the school of illumination as one of the most important components of intensification science. The necessity the political and governmental aspect of the perfect human, and other characteristics being are among the things that can be proved by looking at the dimensions of intensification science.The necessity the political and governmental aspect and other characteristics of perfect human being are among the things that can be proved by knowing the dimensions of gradational knowledge.