مجله پژوهش های علم و دین
سال دوازدهم شماره 1 (بهار و تابستان 1400)

Discussion about the divine attributes has a long term history in theology and philosophy. Among all of the divine attributes, “knowledge” has received more attention because of its effectiveness in determining all of the verbal issues related to interpretation of this divine specification. Avicenna and Duns Scotus are representatives of the two main theories about the Gos’d knowledge among the Islamic and Christian philosophers whom I have studies and compared in this research. The main difference between these two philosophers in divine knowledge can be recorded as Scotus’ God is a purposeful actor (fa’el-e bel-qasd), however, Avicenna introduces the God as the wise and single-minded actor (fa’el-e-bel-enayah) justifying the creation based on the grace. While there is this big difference, there are many similarities between these two opinions; such as, both of them consider God as a cause for creation. Both believe in existence of creatures in divine knowledge before their real creation without considering reasonable forms or platonic parables as separated creatures. Both of them believe that God has no other purpose except for his essence for creation of universe or human.

Several theories have been presented about the religious science, each of which has tried to provide a roadmap for it. But have these theories been successful? Have they been able to have a social impact among educators and students? In this paper, by examining the factors of failure of many of them, we consider the requirements of an effective and successful religious science theory. These requirements are analyzed in these eleven ones: providing appropriate examples of a religious science theory, providing an operational solution for its realization, providing the necessary acceptability, having an appropriate response to the supposed conflicts between science and religion in that science, and specifying The religious level of that religious science, the distinction between religious science in different religions, having internal coherence and experiential adequacy, the lack of annulment of a religious science with the manuscripts of some scientific materials, consistency with the set of coherent beliefs of religion, the advantage of becoming religious science in relation to secular science, being transformative.According to the above requirements, the author's theory of religious science that can be successful and effective will be presented and it will be studies how these requirements are considered in it.

Initially, sources such as dreams, the presence of spirits, and the respiration of beings are among the origins of understanding the soul. One of the greatest intellectual problems of the human being is that it has an inner and spiritual imagination of itself, which is difficult to reconcile with a comprehensive scientific understanding of the material world, including the body. We see ourselves as beings with souls and minds, albeit in a world made up of mindless material particles. Now the question is, how can these two imagines be reconciled? Why is it so difficult to imagine the soul along with the body? At least since Descartes, the problem of the soul and the body has become such that how can the relationship between the soul and the body be interpreted? Western philosophers disagree on the concept of "I" with which everyone refers. What can be said to explain these disagreements? Is the subject (I) referred to as a material and a body; Or is it neither a body nor a material? or is it composed of these types? Our goal in this article is to discover and interpret the data by descriptive-analytic method while expressing the Western philosophers' definition of the soul, explain their solution to the relationship between the soul and the body. The finding of this research on the soul can be considered as being; The soul does not fit into any scientific definition and explanation, and we cannot say what it is, but we can say that it exists and that there are consciousness and life around it.

The title of perfect human being, from the perspective of Ibn Arabi school, is a general and comprehensive title with many examples, which includes a number of divine saints, including the great prophets, as well as the pure Imams (as); And therefore it is more common than the title of Imamate and Imam. This research has applied and analyzed these two views by descriptive method and concept analysis, by describing Ibn Arabi's view on the perfect human being and also Allameh Hilli's view on Imamate. From the point of view of this research, Ibn Arabi believes that the perfect man is the comprehensive of perfections, the Caliph of God, the comprehensive program, the manifestation of the atom of divine names and attributes, and the great divine name, but the text is not necessary for the apparent caliphate, and the Messenger of God He did not, and infallibility is necessary for the esoteric and spiritual caliph, but it is not necessary for the apparent caliph, but Allama Hali believes that knowledge and infallibility are necessary for the Imamate, and these two things are secret, and it is impossible for people to discover them. Inevitably, science and infallibility are necessary for the existence of a text.

The key to understanding Wittgenstein's late philosophy is to pay attention to grammatical research. This concept of grammar is different from the traditional usage and does not care about language because it is a system of signs. With this approach, the nature of religious propositions finds a special feature that is different from other epistemological categories. From Wittgenstein's point of view, propositions are divided into two categories, "intersubstitutable " and " not intersubstitutable", which religious propositions are not intersubstitutable; therefore, they cannot be explained or interpreted in other sentences. Also, the nature of the language of religion is "internal" and finds meaning only in itself and, they are not such as "external" propositions that find a clearer meaning with the other propositions. Thus, religious propositions are disconnected from other propositions, such as scientific propositions. Although religious categories are used significantly in the field of religion, they are beyond reality or truthfulness and falsity. By the importance of the language of religion in understanding religious issues, this article, by descriptive-analytical method answers two main questions: What is the cognitive or non-cognitive status of the language of religion from Wittgenstein's point of view? From Tabatabai's point of view, what are the criticisms of this view? Accordingly, after examining the characteristics of the language of religion from Wittgenstein's point of view, its consequences are discussed with Tabatabai's views.

AbstractSeyyed Abdul Aala Sabzevari, one of the great contemporary thinkers, is not only a commentator on transcendent wisdom but also a critic of Mulla Sadra's views on many philosophical principles and issues. His critical position on various issues of transcendent philosophy and emphasis on the use of the Qur'an and Sunnah, as well as the comparison of the early years of his education in Mashhad with the establishment of ideas of school of separation(Tafkik);caused to consider to Seyyed Sabzevari as a separation cractable, and as a result has not been given the necessary attention to his philosophical and theological thoughts. But, can Seyyed Sabzevari be considered a follower of this school? The answer is no. Although the promise of verbal sharing, originality of nature, denial of the unity of existence, and some other issues, as well as some of his positions on the separation of reason and quotation, bring Sabzevari closer to school of separation(Tafkik)beliefs, but he has a special and different method from what is presented in the school of separation(Tafkik), in use of quotation and to seek help from reason In understanding the Qur'an and Sunnah,. The present article responds to the above doubt by examining the opinions of Sabzevari professors and analyzing the extent of their influence, comparing and analyzing the ideas of Sabzevari with the opinions of thinkers of the school of separation(Tafkik) and the differences between them in explaining the Qur'an and Sunnah.

Throughout history, divine prophets have been unfairly subjected to oppositions and accusations. But the type of accusations may have been different for each particular prophet. Prophet Mohammad was no exception to this rule. He was always subject to accusation.These accusations were made by orientalists in dealing with the source of the verses of the Holy Quran so as to challange the revelation of the Holy Quran. For this reason, the accusation of priesthood, witchcraft, poetry, during epilepsy has been attributed only to the Prophet of Islam, Prophet Mohammad (PBUH). Along the same line, this study seeks to answer the questions by examining theories from both scientific and religious data to see wether there is a connection between epilepsy and wise words? Did Prophet Mohammad (PBUH) have a history of illness? To answer the questions, library and citation methods and qualitative content analysis (descriptive-analytical) based on historical approach and psychological science were applied. The findings of the study indicate that based on historical evidence, psychological, intellectual and scientific narrations, the confessions of some orientalists, these suspicions are unfounded and motivated by the studies of orientalists in a biased fashion. Their studies were influenced by the crusade and the fact that Muslims won the war which led to the emergence of a sort of cultural war and people sowing the seeds of doubt and suspicions of that sort.

Most theories of religious science in Iran, not only try to realize the practical compatibility of science and religion, but also seek to apply religious theses in (natural and social) sciences and their education. The purpose of this paper is to analyze the "application of religious science in (natural) science education", which is under the broader problem called the "realizability of religious science theories". in order to analyze and study the problem in more detail, three theses (suggestions) are proposed at the beginning: First, the religious science education is a nonsense ideal and impossible. Second, instead of Religious Science education we must talk of religious education of science. Third, religious education of science is itself a paradox. these theses analytically have examined based on religious science theories, as well as goals, structure and nature of science education approaches. This study shows that religious science education in the current situation and due to the lack of a religious model for science, although not in principle meaningless and impossible, but an ideal (not in the sense of unattainable). Instead, religious education of science is possible and realizable. However according to the standard goals of current science education, biased and dogmatic approach to religion leads to paradoxical "religious education of science" construct. Thus, the problem of "application of religious science theories in science education", not only tied to several other problems, but also it can be reduced to them, And the more accurate answer to the problem is rely on the solutions to those associated problems.

The origin of Gnostic thought and its evolution is one of the controversial topics. In this study, by critically examining the Gnostic sects and analyzing the opinions of experts, these questions will be answered: A: What are the components of Gnostic thought? B: What are the sources of Gnostic thought? C: Were there any sects known as Gnostics before Christ? This research shows that most of our knowledge of Gnosticism is based on controversial Christian works and Qumran documents of the Dead Sea. According to these documents, no group or sect was called Gnostic before BC. Although some of the components of Gnostic thought, such as the originality of knowledge and the exile of the soul, date back to before Christ and Plato, some other components, such as the duality and distinction between the Christian and Jewish gods (God Almighty and God the Creator) Belief in the multiplicity of the eternal Christ, the primacy of knowledge over faith, etc.is the product of the period of the formation of Gnostic rituals and their controversy with the Church Fathers in the first centuries AD.

"Kingdom" is one of the inter-religious concepts that is considered with commonalities and differences in Judaism, Christianity and Islam and is a word that is used in the Qur'an - specifically and in the form of its derivatives - and in commentary books. Semantic equivalents such as "absolute ownership of God and the interior of the universe" have been stated for it. This word is also used in mystical books that consider the Qur'an as one of the most important sources of knowledge and is one of the Sufi terms. goes. The attention, approach and attitude of any thinker to such an epistemological keyword can indicate his ontological orientation towards God and the universe. Hafez is a thoughtful poet who does not neglect to study the principles of thought and wisdom behind the artistic expression of his emotions. He considers himself indebted to the "government of the Qur'an", so it is not unreasonable that a significant connection can be found between his ontological view and the teachings of the Qur'an. The present study seeks to answer the question: "Kingdom" in "Quran" and "Mystical Geography of Hafiz", how is it represented in a descriptive-analytical way and using library sources? And how is Hafiz influenced by the teachings of the Qur'an about this word? Findings indicate that in Hafez's poetry, "kingdom" in addition to the concept of "the interior and truth of everything and the ownership and rule of God" can be interpreted to mean "the geography of the unseen and the world of angels." This word is used in his special narration of the story of creation. In this story, which is based on Hafez's intellectual geometry in the relationship between God, man and the kingdom, "love" is presented as the main epistemological subject and Hafez sometimes becomes the hero of his narrative of the epic of creation with the first person singular. Words related to the word "kingdom" such as: Soroush, Hatef, etc. are also presented in the context of this mythical and Qur'anic epic narrative; On the other hand, Hafez finds a mystical relationship and experience with the geography of the kingdom and its meaning through prayer, supplication and self-purification.

The relationship between theology and the experimental sciences is a subject that has a long history in both fields. In this process, some people who believe in religion consider the value of human knowledge only in the harmony of that religion. On the other hand, with the monopoly of cognitive methods in the experimental experimental sciences, some consider religious teachings to have no rational validity. The present article, with a descriptive-analytical method and using library resources, intends to recognize the relationship between science and religion based on a selected definition of their scope. And then to deal with the view of Shiite theology about epidemics and solutions and its limitations. According to the findings of this paper, the concept of conflict will be conceivable only between religious knowledge and scientific knowledge, not the essence of religion and science. Also, according to Shiite theology, the system of occurrence of the events of existence is based on fixed laws that are effected by material and spiritual causes. Therefore, the methods of dealing with phenomena from the perspective of Shiite teachings are divided into two categories: micro-based advice and spiritual solutions. As a result, the combination of these methods leads to the synergistic role of religious knowledge with empirical knowledge in improving human biology.

In recent decades, some thinkers have spoken of religious science and although they agreed on its possibility, they did not have a single theory on its meaning, application and how to distinguish it from secular science. Everyone agreed that science was influenced by presuppositions, but there was serious disagreement about how and to what extent they affected them. This statement was discussed more in natural science than in humanities. Because if natural science discovers the laws of nature, how do presuppositions influence the discovery of laws? If the function of religion is not the interpretation of nature, how can it intervene in the knowledge and interpretation of nature and make science a religion? The present article tries to express the meaning of religious natural science and prove its realization by descriptive-analytical method. According to this article, one of the most important features of religion is the teleology of nature, and this feature, makes natural science dependent on religion.