University of TehranPhilosophy of Religion2008-706310320130923An overview Concerning the Foundation of Religious Knowledge According to Allameh Tabatabaei`s ViewpointAn overview Concerning the Foundation of Religious Knowledge According to Allameh Tabatabaei`s Viewpoint1243618710.22059/jpht.2013.36187FAEs`haqTaheri SarteshniziMahdiJalalvandJournal Article20130416Religious knowledge is consists of doctrines that could be attain with a<br />methodological cognition and inquiry concerning religious sources. But the<br />Prerequisite of This kind of knowledge is some principles that from which<br />scholarly studies on religion is begin and leads to conclusion. Allameh<br />Tabatabaei, in his efforts to achieve a regular and accurate cognition of<br />Religion according to his Special principles, has focused on this point and<br />introduces some presuppositions that with exceeding from which one may<br />perceive religious teachings. He has also two presuppositions:<br />epistemological and ontological. The possibility of analyzing and evaluating<br />of religious knowledge, is an epistemological presupposition; and belief in<br />God, religion, human ability and the world of existence, is considered as<br />ontological presupposition. So he believes that an accurate understanding of<br />religion would be possible only if we try to transcend from these<br />presuppositions and use our principles of religious knowledge.Religious knowledge is consists of doctrines that could be attain with a<br />methodological cognition and inquiry concerning religious sources. But the<br />Prerequisite of This kind of knowledge is some principles that from which<br />scholarly studies on religion is begin and leads to conclusion. Allameh<br />Tabatabaei, in his efforts to achieve a regular and accurate cognition of<br />Religion according to his Special principles, has focused on this point and<br />introduces some presuppositions that with exceeding from which one may<br />perceive religious teachings. He has also two presuppositions:<br />epistemological and ontological. The possibility of analyzing and evaluating<br />of religious knowledge, is an epistemological presupposition; and belief in<br />God, religion, human ability and the world of existence, is considered as<br />ontological presupposition. So he believes that an accurate understanding of<br />religion would be possible only if we try to transcend from these<br />presuppositions and use our principles of religious knowledge.https://jpht.ut.ac.ir/article_36187_b87c97f43867e9767a364fc782237def.pdfUniversity of TehranPhilosophy of Religion2008-706310320130923The Doctrine of Maryam verse: Woman in Interaction with Custom and ChastityThe Doctrine of Maryam verse: Woman in Interaction with Custom and Chastity25503618810.22059/jpht.2013.36188FAAliRedhaMohammadRedhaeiFatemahAkbarizadestudent in universityJournal Article20130817Holy Quran’s commentators according to their different ideological<br />approaches and scientific capabilities, have given different explanations<br />from Quranic verses. Because they are affected first of all, by the depth of its<br />Content and then by implications that are used in it. In this article we are<br />going to analyze some of the Maryam verses, concerning custom and<br />chastity (16-32) with a descriptive-analytical method. So we will analyze the<br />linguistic structure and various levels of the meanings, and the context of<br />these verses; and with emphasizing their textual structure's cohesion, and<br />with patterning it out, and appealing to the verses themselves and their<br />doctrines, we will make a new inquiry about Quranic concepts. This research<br />will illuminate that the linguistic syntaxes of this verses along with structural<br />and thematic cohesion, are founded upon ideational and interpersonal metafunctions.<br />In holy Quran The story of Maryam and her faith-oriented actions<br />were formed with her interacting with custom and emphasizing the<br />significance of observing chastity. The chastity and interaction with customs<br />were formed the linguistic structures of the doctrine of Maryam and its<br />cohesion and speech acts.Holy Quran’s commentators according to their different ideological<br />approaches and scientific capabilities, have given different explanations<br />from Quranic verses. Because they are affected first of all, by the depth of its<br />Content and then by implications that are used in it. In this article we are<br />going to analyze some of the Maryam verses, concerning custom and<br />chastity (16-32) with a descriptive-analytical method. So we will analyze the<br />linguistic structure and various levels of the meanings, and the context of<br />these verses; and with emphasizing their textual structure's cohesion, and<br />with patterning it out, and appealing to the verses themselves and their<br />doctrines, we will make a new inquiry about Quranic concepts. This research<br />will illuminate that the linguistic syntaxes of this verses along with structural<br />and thematic cohesion, are founded upon ideational and interpersonal metafunctions.<br />In holy Quran The story of Maryam and her faith-oriented actions<br />were formed with her interacting with custom and emphasizing the<br />significance of observing chastity. The chastity and interaction with customs<br />were formed the linguistic structures of the doctrine of Maryam and its<br />cohesion and speech acts.https://jpht.ut.ac.ir/article_36188_7e2e64de3a9235de430def79819e0a5d.pdfUniversity of TehranPhilosophy of Religion2008-706310320130923The Process of Intuitive Perception and its Transferring to the Mystical PropositionsThe Process of Intuitive Perception and its Transferring to the Mystical Propositions51743618910.22059/jpht.2013.36189FAAliFazliJournal Article20130915The philosophy of theoretical Mysticism, as one of the branches of<br />philosophy of mysticism, concern with different issues like: Epistemological<br />foundations of Theoretical Mystic; the quality and the manner of this<br />intuition for mystic; the manner of transferring this intuition to a proposition<br />by mystic; and so on. This article is articulated according to two above<br />mentioned purposes, i.e. the process of intuitional cognitions, and the<br />process of transferring intuitional cognitions to propositions. At the first<br />aspect, beside explaining the domain of intuitional cognition, I will discuss<br />three essential condition of intuition as follow: the principle of coordination,<br />relevance, and influence. And at the second aspect, after taking the issue of<br />'witness' into consideration, I will first of all, divide the experimental<br />concept of things into "supposition" and "admission"; and then I will<br />interpret them according to mystical thought. At the end, I have divided<br />mystical admissions into descriptive, explanatory, interpretational, deductive<br />and comparative propositions.The philosophy of theoretical Mysticism, as one of the branches of<br />philosophy of mysticism, concern with different issues like: Epistemological<br />foundations of Theoretical Mystic; the quality and the manner of this<br />intuition for mystic; the manner of transferring this intuition to a proposition<br />by mystic; and so on. This article is articulated according to two above<br />mentioned purposes, i.e. the process of intuitional cognitions, and the<br />process of transferring intuitional cognitions to propositions. At the first<br />aspect, beside explaining the domain of intuitional cognition, I will discuss<br />three essential condition of intuition as follow: the principle of coordination,<br />relevance, and influence. And at the second aspect, after taking the issue of<br />'witness' into consideration, I will first of all, divide the experimental<br />concept of things into "supposition" and "admission"; and then I will<br />interpret them according to mystical thought. At the end, I have divided<br />mystical admissions into descriptive, explanatory, interpretational, deductive<br />and comparative propositions.https://jpht.ut.ac.ir/article_36189_d13901fbc1044f95147363358fc2766a.pdfUniversity of TehranPhilosophy of Religion2008-706310320130923The Demonstration of God's Existence through Consciousness, Examining Moreland's ViewThe Demonstration of God's Existence through Consciousness, Examining Moreland's View751003619010.22059/jpht.2013.36190FAMansourNasiri0000-0003-2093-0005Journal Article20130820In recent time deductive proof for the existence of God, i.e. Demonstration<br />through consciousness, is one of the most influential way that thinkers like<br />Robert Adams and Richard Swinburne have followed it. But the newest<br />version of this proof is belong to Moreland. This article is going to examine<br />Moreland's view in four parts: Some preliminary points will presented in two<br />first part. In third part we are going to introduce Moreland proof which is<br />followed through consciousness and maintain that the best option for<br />explanation of the problem of consciousness is "theism". In next part the<br />adversary options and alternative for theism are presented. And At the end,<br />after taking Moreland's proof into consideration, finally we will criticize this<br />argument and explain its deficiency and defect.In recent time deductive proof for the existence of God, i.e. Demonstration<br />through consciousness, is one of the most influential way that thinkers like<br />Robert Adams and Richard Swinburne have followed it. But the newest<br />version of this proof is belong to Moreland. This article is going to examine<br />Moreland's view in four parts: Some preliminary points will presented in two<br />first part. In third part we are going to introduce Moreland proof which is<br />followed through consciousness and maintain that the best option for<br />explanation of the problem of consciousness is "theism". In next part the<br />adversary options and alternative for theism are presented. And At the end,<br />after taking Moreland's proof into consideration, finally we will criticize this<br />argument and explain its deficiency and defect.https://jpht.ut.ac.ir/article_36190_d56e52069d4f1d650fa61183c7b5a08f.pdfUniversity of TehranPhilosophy of Religion2008-706310320130923The Philosophy of Ending of Prophethood (Khatamiyyat) with Prophet of Islam (p.b.u.h)The Philosophy of Ending of Prophethood (Khatamiyyat) with Prophet of Islam (p.b.u.h)1011223619110.22059/jpht.2013.36191FAQodrat_allahQorbaniJournal Article20130629Understanding The principle of Ending Prophethood (KHATAMIYYAT)<br />with prophet Muhammad (p.b.u.h) depends on accurate investigation of<br />some important issues including: explanation of the Quran as immanent<br />miracle; the meaning of intellectual maturity of people when Islam rises; the<br />meaning and function of Vicar (IMAMAT), and finally the meaning of<br />comprehensiveness and completeness of Islam. For this reason, in<br />comparison with the miracles of the other prophets, the unique properties of<br />Quran as an immanent miracle of the Prophet of Islam, will be considered.<br />Moreover we should pay attention to the importance of relative maturity of<br />Muslims at that time. that is to say, it is a biological and historical fact that<br />by this time early Islam's people had reached to some abilities to enable<br />them to grasp the verses of holy Quran and Hadith and preserve it from<br />distortion. In addition, the principle of Vicar (IMAMAT) which was<br />repeatedly enounced by the Prophet Muhammad himself, is an evidence and<br />indication for ending of prophethood. Finally, all the Quranic verbal and<br />practical teachings of the Prophet Muhammad that called Tradition,<br />(SUNNAT) and "HADITH", show that these teachings are universal,<br />permanent and unchangeable, and could conduct both the temporal and<br />spiritual needs of Human beings. Islam from the beginning has destined the<br />guidance and leadership of its followers; first of all by a determined Imam,<br />and then by religious scholars that called "FAGHIH".Understanding The principle of Ending Prophethood (KHATAMIYYAT)<br />with prophet Muhammad (p.b.u.h) depends on accurate investigation of<br />some important issues including: explanation of the Quran as immanent<br />miracle; the meaning of intellectual maturity of people when Islam rises; the<br />meaning and function of Vicar (IMAMAT), and finally the meaning of<br />comprehensiveness and completeness of Islam. For this reason, in<br />comparison with the miracles of the other prophets, the unique properties of<br />Quran as an immanent miracle of the Prophet of Islam, will be considered.<br />Moreover we should pay attention to the importance of relative maturity of<br />Muslims at that time. that is to say, it is a biological and historical fact that<br />by this time early Islam's people had reached to some abilities to enable<br />them to grasp the verses of holy Quran and Hadith and preserve it from<br />distortion. In addition, the principle of Vicar (IMAMAT) which was<br />repeatedly enounced by the Prophet Muhammad himself, is an evidence and<br />indication for ending of prophethood. Finally, all the Quranic verbal and<br />practical teachings of the Prophet Muhammad that called Tradition,<br />(SUNNAT) and "HADITH", show that these teachings are universal,<br />permanent and unchangeable, and could conduct both the temporal and<br />spiritual needs of Human beings. Islam from the beginning has destined the<br />guidance and leadership of its followers; first of all by a determined Imam,<br />and then by religious scholars that called "FAGHIH".https://jpht.ut.ac.ir/article_36191_801bd398964318904241924110808872.pdfUniversity of TehranPhilosophy of Religion2008-706310320130923The Relationship between Reason and Religion from Motahhari's ViewpointThe Relationship between Reason and Religion from Motahhari's Viewpoint1231483619210.22059/jpht.2013.36192FAMohammad RedhaRajabiParvinKazemzadehJournal Article20130907One of the oldest and controversial issues That first springs to philosophers<br />and theologians mind was relationship between reason and religion, and one<br />of the consequences of This controversies were division of philosophers and<br />theologians to fideism or inclusive and moderate critical rationalist.<br />According to martyr Motahhari, reason in itself does not contradict religion;<br />and when reason conflicts with religious law, reason should be regarded as<br />authoritative. According to him, reason comprehends the spirit of Islam and<br />acts accordingly; although, it may apparently conflict with some narrations<br />and traditions. He neither believes in fideism and nor could justify Clifford's<br />inclusive and strong rationalism. However, it seems to me that he agree with<br />moderate rationalism of Thomas Aquinas and the like; although his idea in<br />this respect to some extent is differ from them, especially in explaining of<br />this problem.One of the oldest and controversial issues That first springs to philosophers<br />and theologians mind was relationship between reason and religion, and one<br />of the consequences of This controversies were division of philosophers and<br />theologians to fideism or inclusive and moderate critical rationalist.<br />According to martyr Motahhari, reason in itself does not contradict religion;<br />and when reason conflicts with religious law, reason should be regarded as<br />authoritative. According to him, reason comprehends the spirit of Islam and<br />acts accordingly; although, it may apparently conflict with some narrations<br />and traditions. He neither believes in fideism and nor could justify Clifford's<br />inclusive and strong rationalism. However, it seems to me that he agree with<br />moderate rationalism of Thomas Aquinas and the like; although his idea in<br />this respect to some extent is differ from them, especially in explaining of<br />this problem.https://jpht.ut.ac.ir/article_36192_f93da3704a83595ff3f13c84210d71aa.pdfUniversity of TehranPhilosophy of Religion2008-706310320130923The Conversion of God's will (Bada`), Acceptance or RepudiationThe Conversion of God's will (Bada`), Acceptance or Repudiation1491783619310.22059/jpht.2013.36193FASayyed HoseinNoori0000-0002-1118-4365Journal Article20130502Among Islamic sects There are two groups that disagree about the issue of<br />Bada`: Imamiyeh or Shiites, from one hand considers Bada` as one of the<br />original principles of Islamic beliefs and In order to prove this believe they<br />have proposed four reasons, among which the most important is the deletion<br />and notation verse (Mahv va Esbat) in Quran. On the other hand, Sunni's<br />scholars are strongly against the issue of Bada` and believe that one of its<br />implications and consequences is acceptance of God's knowledge after his<br />ignorance, while this is not admissible about God. The lexical meaning of<br />Bada` is emersion after hiding; but Imamiyeh does not intend such a<br />meaning. The meaning that they educe from the word Bada`, is “the change<br />in people`s life path via their actions” and all scholars (Shiites and Sunnie)<br />accept this fact. Therefore this conflict is indeed a lexical dispute, rather than<br />a semantic. because, the fact which here is denieded, is not actually believed<br />in, and what is believed in, has not been denied.Among Islamic sects There are two groups that disagree about the issue of<br />Bada`: Imamiyeh or Shiites, from one hand considers Bada` as one of the<br />original principles of Islamic beliefs and In order to prove this believe they<br />have proposed four reasons, among which the most important is the deletion<br />and notation verse (Mahv va Esbat) in Quran. On the other hand, Sunni's<br />scholars are strongly against the issue of Bada` and believe that one of its<br />implications and consequences is acceptance of God's knowledge after his<br />ignorance, while this is not admissible about God. The lexical meaning of<br />Bada` is emersion after hiding; but Imamiyeh does not intend such a<br />meaning. The meaning that they educe from the word Bada`, is “the change<br />in people`s life path via their actions” and all scholars (Shiites and Sunnie)<br />accept this fact. Therefore this conflict is indeed a lexical dispute, rather than<br />a semantic. because, the fact which here is denieded, is not actually believed<br />in, and what is believed in, has not been denied.https://jpht.ut.ac.ir/article_36193_267f31d05ca604a46b78202045b21909.pdf