مجله پژوهش های علم و دین
سال دوازدهم شماره 2 (پاییز و زمستان 1400)

Abstract The principles of education through the interconnectedness between educational principles and goals are one of the most important and applicable topics in education. One of the tenets of education is the gradual principle, which has attracted the attention of many early and late educators. In the Holy Qur'an, the issue has been raised gradually in numerous verses in the two fields of development and law. Based on the researches, the gradual basis can be deduced from the verses in the field of development and the gradual principle can be deduced from the verse expressed in the field of formation. The commentators of the Qur'an have directly and indirectly addressed this educational principle. Islamic education scholars have referred to a particular class of Qur'anic verses regarding the gradual principle, while there are about 90 verses in the Holy Qur'an that some directly or indirectly refer to the gradual principle. And they can be picked up gradually in education. This descriptive-analytic study has analyzed, analyzed, and analyzed the views of the Qur'anic commentators in reference to the Qur'anic verses and the range of verses that exist on this principle and has concluded that some commentators, including Allameh Tabatabai, cite The verses of the Qur'an directly refer to this principle in education.Keywords: Educational Principles, Gradual Principle, Quranic Commentators, Islamic Education Sciences

The Quranic view of the creation of human has always been debated. One of the doubts that arises is related to the first verses of Surah Tariq. Critics of the Quran believe that the Book of God in these verses made mistakes to indicate the origin of sex cells. Unfortunately, on the one hand, the misunderstanding of Quranic critics of lexicography, misunderstanding of the Quran and tying the opinions of commentators to the Quran, and on the other hand, the various opinions of commentators, which are often far from modern sciences such as anatomy, have caused this misunderstanding. The purpose of this study is to examine the views of commentators, their critique and correct understanding of these verses. In this article, with a scientific-research approach, after discussing verses 5-8 of Surah Tariq and observing the opinions of commentators and lexicographers, we will explain the author's personal opinion in accordance with the science of vocabulary and anatomy, and in the end we will show that not only mistakes from the Quran It does not happen in these verses, but an amazing miracle is also mentioned, Contrary to the opinion of some commentators, by examining dictionary books close to the time of the revelation of the Qur'an and observing the hadiths and narrations mentioned in the explanation of these verses, it becomes clear that solb and taraeb is related to men and refers to the sacrum and pubic bones of human.

In a tradition from Imam Ali (as), existence of some cities in heaven which related each of them to the column of light were mentioned.
Some scholars believed that these heaven cities ((مدائن سما are similar to our world cities but at the heaven, and some of them equals them with different earth in the universe and finally some of them believed that these traditions were fabricated.
Regarding these diverse opinions about this tradition, this article goal is to clarify the meaning of tradition in the base of textual and documental (chain of transmit ion) analysis, emphasizing on the critical methods of traditions.
According to this method regarding the comprehensive meaning of cities مدائن)) and stars (نجوم) in the text, we can realize that "cites" equals the "orbits of planets" and "attractive force of sun"equals "the length of light column" in the text of tradition and the tedious of solar system (i.e.: destination of kuiper belt from sun regarding border of planet section)

The word "infidelity" is mentioned in verse 25 of Surah Al-Mursalat as one of the attributes of the earth. The accuracy of the opinions of the commentators of the Qur'an and its evolution can provide a suitable example of the role of changing the requirements of audience culture in the way of interpretive content. . The present study, with a descriptive-analytical method, has examined the narrations of the Infallibles (AS), the opinions of lexicographers and commentators (from the first century to the contemporary era) and their evolution, which based on the result, despite the earlier interpretations to the fourteenth century interpretations. Hijri, due to the approach of understanding the concerns of the Qur'anic audience, which was mainly concerned with philosophy, theology, literature, jurisprudence, etc., the meaning of the word "infidelity", which was the content of attachment and absorption to the earth with literature on the place of peace and residence. And the provision of human necessities and the burial of the dead. From the fourteenth century onwards, with the translation of Renaissance scientific works into Western civilization and the priority of the experimental sciences, the tendency to explain according to the specialized term of attraction increased among commentators.

Existential analysis of death is one of the fundamental Heidegger's thinking. According to Heidegger, death as the determination of Dasein's genuine possibilities is an inevitable necessity, which reveals part of his universality. The possibility with which Dasein was born and enters the process of understanding existence. In other words, life and death are two seemingly contradictory but mutually reinforcing things. In the Islamic tradition, Nahj al-Balaghah, with its existentialist views on the concept of death, considers it as the closest possibility to a person from which there is no escape. The consciousness’s death and its occurrence is part of the process of being a person. Hazrat Amir's reading of death is not a negative and anxious reading, it is a genuine and existentialist view that one realizes in the process of life as a potential thing. In the present study, with an existentialist view of death in Nahj al-Balaghah and the closeness and contemplation of Heidegger and Imam Ali on the issue of death will be shown, the concept of death ascending to self-awareness, conscious living and determining the real possibilities of the individual in Is the world. In other words, death is a kind of embrace of life.

In the second half of the nineteenth century, evolutionary anthropologists believed that human’s religious belief began with primitive simple forms and, after various phases of historical evolution, turned to the form of contemporary modern religions. This view holds that primitive humans did not have the concept of God and the formation of this concept in human’s mind was considered to occur in the last phase of the development of religious thoughts. Andrew Lang, the Scottish anthropologist, who was one of the foremost opponents of the use of the evolutionary teachings in the explanation of the origin of religion criticized this view and advanced a theory on the existence of the ‘Supreme Being’ in primitive human beliefs. This theory was subsequently complemented and introduced as the 'theory of primitive monotheism' by Wilhelm Schmidt, the Austrian anthropologist.Lang considers belief in God and belief in the immortality of the soul as two main essential origins of religion. By documenting some evidence, he believes that even amongst the most backward tribes, variants of the idea of worshiping the "Supreme Being" are evident. The present study outlines Lang’s intellectual background and foundations as well as his criticism of the views of evolutionary anthropologists. Moreover, it explores his main theory on the anthropology of religion.

Temporal point of view examines time in the narrative and the three ‎main aspects of order, duration and frequency are discussed in it, which ‎should be examined in the whole text and not in one sentence. This article ‎descriptively and analytically examines the temporal point of view in the ‎story of Abraham 7 as the ancestor of the monotheistic religions and Lot 7 ‎as his cousin and that the story is intertwined in the two holy books of the ‎Holy Quran and the Old Testament. The results show that the general ‎ideology that dominates both of these books has a direct effect on their ‎temporal point of view. The order in the story of the Old Testament is ‎more prominent than the Holy Quran and the time of recitation is more in ‎harmony with the time of narration in the Holy Quran than the Old ‎Testament. Also, the frequency is repetitive in the Holy Quran whereas in ‎the Old Testament it is often singular. These cases originate from the ‎ideology of the Quran, which is directional and educational, while the ‎Old Testament is historical, and tries to express it in general‏.‏

AbstractRelying on Fusus al-Hakam, this research deals with the sacred and present, connective and intuitive behavior in the esoteric perceptions and Ibn Arabi's mystical and heart experiences in the application of acquired and present knowledge. In addition, mystical ideas, the originality of grace and attraction to deliberation and effort, liberation from sensory affairs and material interests are presented as a dogmatic and sure way to achieve the true desirable in the view of this precious mystic.Ibn Arabi considers what is a necessary science that is the result of discovery and believes that this science is never subject to doubt, but at the same time it does not violate the path of reason as long as it maintains its limit, and all they say is that The only means of knowing is the "divine definition."According to Ibn Arabi, intellect and superficial knowledge strive within the limits of mental forms and its goal is to achieve perception, but the goal of enlightened science; It is the opening of the eye of insight and perception of the kingdom of the universe and the understanding of truths and the attainment of truth, the true source of which is the inner soul, soul and heart of the perfect man.Keywords: Ibn Arabi, acquired knowledge and presence, esoteric understanding, originality of discovery and intuition

Analyzing and studying the relation of science and religion were always the most important philosophical and theological concerns. One of the researchers that paid attention to this problem in detail, is Michael Ruse. He suggests that the entity of science in essence, is metaphoric, and since metaphor is limited, so science is limited, and some issues are not problems for scientist need to be answered. He provided a list of this kind of issues, as follows: origin of the creatures, foundations of morality, the nature of conscience, and the meaning of life. So there is a room for other fields to answer these questions. Therefore, Ruse calls himself adherent to independence position. The weakness of Ruse position is that he claims that the issues are now in the domain of religion, in the future fall under the science; while the authors believe in: first, the most of these four issues in list above, couldn’t fall under the science, because of selectiveness of science, non-evaluativeness, and the dominance of machine metaphor. So these issues will be under the religion. Second, according to that the language of science is metaphoric, we must accept the complementary position, rather than independence.

In the Holy Qur'an, we are talking about two seas, one sweet and the other salty and bitter, which intersect but do not overcome each other, and from which lulls and corals are also extracted. There are different opinions among the commentators about what is meant by these two seas and what is the meaning of it, and these opinions can be criticized from different aspects. In the meantime, others are trying to critique these verses from a scientific point of view and introduce it as a scientific error of the Holy Quran, including a person named Suha. In a book entitled Quran Criticism, he has provided reasons for the scientific critique of these verses. This research, which is a descriptive-analytical method with a critical orientation and based on library sources, intends to critique and review the claims made by referring to authoritative scientific sources in the field of ecology and while examining the opinions of commentators. And researchers to prove that there is no conflict between scientific findings and verses related to the discussion. In this article, reasons are provided that the meaning of the word "Bahrain" is Salt Wedge estuaries, the characteristics of which, in all the descriptions of these two seas in the Holy Qur'an, are in full accordance.

The eternity of God has been proposed in both temporal and timeless forms. According to temporal eternity, God is and has always been, and will be in time. But according to timeless eternity, God is out of time. Many contemporary philosophers of religion have defended the theory of temporal eternity. William Craig and Stephen Davis, among others, have tried to prove the existence of a timeless God by challenging the arguments for timeless eternity. Their arguments are: God's personal existence requires temporal eternity; The temporal actions of God show that the divine essence is temporal; Attributing temporal attributes to the essence of God indicates the temporality of the divine essence; God's knowledge of temporal objects is not possible without the temporality of God's nature. This article will focus on the arguments of William Craig and Stephen Davis to analyze and critique these arguments and prove that rationally, the theory of timeless eternity, which is a common view in Islamic theology and philosophy, does not face any challenge.

The possibility and manner of Islamic humanities is one of the issues that have been considered by many Muslim scholars and thinkers in recent decades. One of the ways that can help the advancement of this field of study and solve its problems is the comparative study of the opinions and theories of prominent and influential personalities in this field. For this purpose, the present article tries to briefly review some of the most important similarities and differences between the views of Allameh Mesbah Yazdi and Seyyed Mohammad Naqib Al-Attas in this field by descriptive-analytical method. Among the similarities can be found such things as: the possibility and necessity of compiling Islamic humanities, basing Islamic humanities on their own principles, denying the limitation of empirical methodology, critique of secularism as one of the important and basic principles of humanities Western and ... pointed out. Regarding differences, such things as: definition of science, religion and religious science, the criterion of truth and falsity of propositions, the place of intuition in the tools and sources of cognition, ontology and its impact on Islamic humanities, etc. It is a mention and a reference. Keywords: Religious Science, Islamic Humanities, Allameh Mesbah, Seyed Mohammad Naqib Al-Attas.