فصلنامه فلسفه دین
سال دهم شماره 3 (پیاپی 20، پاییز 1392)

Religious knowledge is consists of doctrines that could be attain with a methodological cognition and inquiry concerning religious sources. But the Prerequisite of This kind of knowledge is some principles that from which scholarly studies on religion is begin and leads to conclusion. Allameh Tabatabaei، in his efforts to achieve a regular and accurate cognition of Religion according to his Special principles، has focused on this point and introduces some presuppositions that with exceeding from which one may perceive religious teachings. He has also two presuppositions: epistemological and ontological. The possibility of analyzing and evaluating of religious knowledge، is an epistemological presupposition; and belief in God، religion، human ability and the world of existence، is considered as ontological presupposition. So he believes that an accurate understanding of religion would be possible only if we try to transcend from these presuppositions and use our principles of religious knowledge.

Holy Quran’s commentators according to their different ideological approaches and scientific capabilities، have given different explanations from Quranic verses. Because they are affected first of all، by the depth of its Content and then by implications that are used in it. In this article we are going to analyze some of the Maryam verses، concerning custom and chastity (16-32) with a descriptive-analytical method. So we will analyze the linguistic structure and various levels of the meanings، and the context of these verses; and with emphasizing their textual structure''s cohesion، and with patterning it out، and appealing to the verses themselves and their doctrines، we will make a new inquiry about Quranic concepts. This research will illuminate that the linguistic syntaxes of this verses along with structural and thematic cohesion، are founded upon ideational and interpersonal metafunctions. In holy Quran The story of Maryam and her faith-oriented actions were formed with her interacting with custom and emphasizing the significance of observing chastity. The chastity and interaction with customs were formed the linguistic structures of the doctrine of Maryam and its cohesion and speech acts.

The philosophy of theoretical Mysticism، as one of the branches of philosophy of mysticism، concern with different issues like: Epistemological foundations of Theoretical Mystic; the quality and the manner of this intuition for mystic; the manner of transferring this intuition to a proposition by mystic; and so on. This article is articulated according to two above mentioned purposes، i. e. the process of intuitional cognitions، and the process of transferring intuitional cognitions to propositions. At the first aspect، beside explaining the domain of intuitional cognition، I will discuss three essential condition of intuition as follow: the principle of coordination، relevance، and influence. And at the second aspect، after taking the issue of ''witness'' into consideration، I will first of all، divide the experimental concept of things into «supposition» and «admission»; and then I will interpret them according to mystical thought. At the end، I have divided mystical admissions into descriptive، explanatory، interpretational، deductive and comparative propositions.

In recent time deductive proof for the existence of God، i. e. Demonstration through consciousness، is one of the most influential way that thinkers like Robert Adams and Richard Swinburne have followed it. But the newest version of this proof is belong to Moreland. This article is going to examine Moreland''s view in four parts: Some preliminary points will presented in two first part. In third part we are going to introduce Moreland proof which is followed through consciousness and maintain that the best option for explanation of the problem of consciousness is «theism». In next part the adversary options and alternative for theism are presented. And At the end، after taking Moreland''s proof into consideration، finally we will criticize this argument and explain its deficiency and defect.

Understanding The principle of Ending Prophethood (KHATAMIYYAT) with prophet Muhammad (p. b. u. h) depends on accurate investigation of some important issues including: explanation of the Quran as immanent miracle; the meaning of intellectual maturity of people when Islam rises; the meaning and function of Vicar (IMAMAT)، and finally the meaning of comprehensiveness and completeness of Islam. For this reason، in comparison with the miracles of the other prophets، the unique properties of Quran as an immanent miracle of the Prophet of Islam، will be considered. Moreover we should pay attention to the importance of relative maturity of Muslims at that time. that is to say، it is a biological and historical fact that by this time early Islam''s people had reached to some abilities to enable them to grasp the verses of holy Quran and Hadith and preserve it from distortion. In addition، the principle of Vicar (IMAMAT) which was repeatedly enounced by the Prophet Muhammad himself، is an evidence and indication for ending of prophethood. Finally، all the Quranic verbal and practical teachings of the Prophet Muhammad that called Tradition، (SUNNAT) and «HADITH»، show that these teachings are universal، permanent and unchangeable، and could conduct both the temporal and spiritual needs of Human beings. Islam from the beginning has destined the guidance and leadership of its followers; first of all by a determined Imam، and then by religious scholars that called «FAGHIH».

One of the oldest and controversial issues That first springs to philosophers and theologians mind was relationship between reason and religion، and one of the consequences of This controversies were division of philosophers and theologians to fideism or inclusive and moderate critical rationalist. According to martyr Motahhari، reason in itself does not contradict religion; and when reason conflicts with religious law، reason should be regarded as authoritative. According to him، reason comprehends the spirit of Islam and acts accordingly; although، it may apparently conflict with some narrations and traditions. He neither believes in fideism and nor could justify Clifford''s inclusive and strong rationalism. However، it seems to me that he agree with moderate rationalism of Thomas Aquinas and the like; although his idea in this respect to some extent is differ from them، especially in explaining of this problem.

Among Islamic sects There are two groups that disagree about the issue of Bada`: Imamiyeh or Shiites، from one hand considers Bada` as one of the original principles of Islamic beliefs and In order to prove this believe they have proposed four reasons، among which the most important is the deletion and notation verse (Mahv va Esbat) in Quran. On the other hand، Sunni''s scholars are strongly against the issue of Bada` and believe that one of its implications and consequences is acceptance of God''s knowledge after his ignorance، while this is not admissible about God. The lexical meaning of Bada` is emersion after hiding; but Imamiyeh does not intend such a meaning. The meaning that they educe from the word Bada`، is “the change in people`s life path via their actions” and all scholars (Shiites and Sunnie) accept this fact. Therefore this conflict is indeed a lexical dispute، rather than a semantic. because، the fact which here is denieded، is not actually believed in، and what is believed in، has not been denied.