فصلنامه فلسفه دین
سال ششم شماره 3 (پیاپی 7، پاییز 1388)

In Abrahamic religious traditions, mystic's works can be studied through various theological approaches. One of the most important and widespread of these approaches in modern theology is the "apophatic approach". In this paper we will discuss one of the main themes of the apophetic theology i.e. the relationship between God and the soul from the viewpoints of two great Muslim and Christian mystics, Mowlana and Meister Eckhart. In this relationship we will deal with two dialectics from the ontological dimension: the dialectic of transcendence and immanence, and the dialectic of ascendance and interiority.

Among the theologians of the 18th century and the period known as Enlightenment in Europe, particularly in Germany, Schleiermacher explains religion and religious emporience not in terms of metaphysics or ethics but from the viewpoint of religious intuition. His defining characteristic is that unlike his contemporaries, he does not reduce religion to ethics, science, metaphysics or art. Having established the independency of religion, his attempt is to show that there is no conflict between religion and other arenas of knowledge. The way to interpret scriptures and the principals of religious hermeneutics is another component of Schleiermacher’s thought. In this regard, the bearing his thought and method have had on the contemporaneous philosophers of religion should not be neglected. The present paper initially puts forward schleiermacher’s views on the distinction between religion on the one hand and science, ethics, metaphysics and art on the other hand, elaborating on the indeperdence of religion; and then it explins his ideas as regards the intuition of the reality of religion in the light of his key concepts associated with religious experience.

Personal identity is a problem in the possibility of Resurrection. What criterion is there that we can say a resurrected man is the same as the expired one? What is the answer in dualism, and what is in physicalism? Does this question cause to deny possibility of Resurrection? Some philosopher claim that we have no criterion for identity between these two. And then, they conclude that after life is impossible. In dualism the problem isn’t personal identity, but bodily identity. In physicalism, Personal identity is the same as bodily identity. Then bodily identity is important both in dualism and physicalism. According to Islamic apologies and narrative, core body is preserved and in time of resurrection this basic, substance and essential material of body will be reestablished. This view resolves all of the difficulties in the possibility of Resurrection and personal identity.

The kernel of religion and religiousness«is a philosophical and theological issue that emerged in the west during Renaissance. Two theories of “religious experience” and “philosophia perennis” are very important in this realm. The kernel of Religion, on the basis of the former, is an experience that causes the owner of it to be considered as a religious man, and the husk of religion consist of a set of doctrines or beliefs which is not needed when the kernel is reached. Religion, according to the latter, consist of two realms: exoteric and esoteric. The esoteric domain of it is the Unity that manifests within the human in the form of philosophia perennis; and the husk, according to this theory, is a set of traditional doctrines that lead the human beings to the kernel. In the Islamic Mysticism, religion is a unique truth that is of three manifestations: exoteric, esoteric, and the most esoteric. The esoteric domain of religion, according to the Islamic Mysticism, is the Oneness of Being and the kernel of religion and the exoteric manifestations, although considered as the husk, are the tenuity of the esoteric truth, ergo never are receptacle of evanescence.

Experiment-based report of Imam Ali (peace upon him) to be knowing God lead to revoke the out goings and opening the shuttings is a new way in theology. Encountering the commentators of Nahj-al-Balaghah with this narration is the current / present research’s matter. They define and comprise their Common and different status in understanding Imam Ali’s (peace be upon him) speeches. They analize theology with 3 approaches of inter religion, philosophy, and speech. Interpretation cognition is from knowing him/her self and due to inter-religion approach and is according to God’s presence in him/her self. This approach is based on some Quranic verses and narrative that some descriptioners credit it. It deliver the narratives to incumbency and possibility logic. It give back it’s speech to logic. Nahjo-al-Balaghah Commentators have dispute in revoke of out goings. The proof of creator, divine rede, God power, and God oneness is due to this.

The historians of philosophy do not take serious consideration into the period of middle ages or equval it to christian philosophy and there is no room for jewish or Islamic philosophies in their view. On the other hand, Wolfson, as an Amarican historian, has a different opinon about this period of philosophy He presents a different criterion for dividing the history of philosophy.on account of whether there is acquaintance with the Bible or not. Wolfson by applying his own method, having been inspired by Linaus and Darvin,have studied philosophical and theological works.Conseqently,he encounter with a period different from ancient Greece that thinkers beside works of Greece philosophers refer to the bible as a valid source and carry out on the basis of that fundemental corrections in philosophy. Wolfson call this period religious philosophy.

One of the most important issues concerned with causation is that of ultimate cause. The ultimate in philosophy is used in two senses; one means: “Something to which movement is directed”; the other means: “Something for which movement takes place.” There are three theories with regand to “What is ultimate cause?” 1. The external existence of the ultimate of act; 2. The conception of the ultimate and the outcome of act; 3. Eagerness for the ultimate and the outcome of act. One can point out: What needs the ultimate cause? Triple question: Are some volitional acts like those regarded as absurd as well as natural and divine acts based on the altimate cause?

One of the main important segments of Islamic knowledge is "worship" and "worships management" can clarify a part of Islamic management, since worships like any other acts of human need management and administration. Unfortunately, worships have been less looked from this perspective. As an ultimate target of a Muslim, worships are in the way of human evolution and his/her approach to God. Approach means closeness to God which needs human transformation and development. It is possible to develop humn capacity by worship. Thus, respecting to worship and its management is, in deed, human growth and evolution management. It is particularly more necessary for those worships whose rational aspects are stronger.