The Relation between the Creator and the Created in the Thought of Mohammad-Taqi Ja'fari and Abdollah Javadi Amoli
a
n
عضو هیئت علمی دانشگاه علامه طباطبایی
author
seyed morteza
poureivani
techer of univercity
author
text
article
2018
per
The discussion of monotheism and its reality may be considered the most important discussion in kalam, philosophy and theoretical ethics. There are many views and disagreements among theologians, philosophers and mystics in this regard which I will discuss them separately explaining the relation between the creator and the created. Mohammad-Taqi Ja'fari and Abdollah Javadi Amoli are two great contemporary scholars who have discussed this topic in different parts of their writings. Allameh Ja'fari poses various criticisms and questions on the relation between the creator and the created according to the idea of unity of being. Criticizing the view of unity of being, he concludes the creator and the created are heterogeneous and believes the relation between God and the universe is like the relation between the subject and the product not the relation between a cause and its effect, in its terminological meaning. Javadi Amoli, on the other hand, who believes the personal unity of being and has a Sadra'ian look at the world, believes the reality of being is the same as the Divine essence of God and says He is unit with particular unity and what seem to be plural are the shadows of that united being who do not [really] exist; in other words it is not an essential and real qualification to say possible beings exist; it is rather accidental and allegorical. Finally explaining the problems of the mentioned views, I will explain that accepting the idea of unity of being leaves no place for answering the most important theological questions such as compulsion and choice, reward and punishment and ….
Qabasat
Research Institute for Islamic Culture and Thought
1029-4538
23
v.
87
no.
2018
5
21
https://qabasat.iict.ac.ir/article_31865_8a30e2a59e7363f4447bc270af24d2a0.pdf
dx.doi.org/871
An Investigation on the 'Divine Concealment' Proof from the Perspective of Islamic Philosophy
Sayyid Abdurrauf
Afzali
هیأت علمی جامعه المصطفی العالمیه ص
author
Izzualdin
Rezanejad
ص
author
text
article
2018
per
One of the most important allegations of believing in God in the present century is the proof or allegation of the 'Divine concealment'. This allegation is posed by Schellenberg, a contemporary philosopher of religion, and has been greatly noticed for more than two decades in the West by philosophers of religion. Accepting God's concealment, there is not enough evidence to prove God's existence therefore God does not exist. Western scholars consider this proof important but it is less noticed in the world of Islam. I will try to explain and criticize the latest version of this proof from the perspective of Islamic philosophy (which is not yet done), using a descriptive-analytic method of research. This investigation and analysis will show that it is not correct to conclude paganism and polytheism from the Divine concealment and is variously criticized.
Qabasat
Research Institute for Islamic Culture and Thought
1029-4538
23
v.
87
no.
2018
23
57
https://qabasat.iict.ac.ir/article_31866_df612ca50a24b2a96cb43a425ee5c990.pdf
dx.doi.org/872
The Debate between a Mystic and a Philosopher on the Essence of God
hosain
oshaghi
c
author
text
article
2018
per
One of the most important debates between a mystic and a philosopher is on the essence of "necessary being on itself"; they both believe the essence of the necessary being is its existence and believe a necessary being, unlike possible beings, does not have two aspects of existence and essence; rather they say the essence of a necessary being is exactly the same as its existence. But mystics and philosophers disagree on the existence which is identical with the essence of necessary. Mystics say the existence which is identical with the essence of the necessary on itself is a "labeshart" (non_conditioned) existence which has no determination and philosophers believe the existence which is identical with the essence of the necessary on itself is a special being which is, because of the characteristics of a necessary being, distinctive from other realities. The idea of philosophers seems to be false and the view of mystics is logical and acceptable and it has – or may have - some proofs.
Qabasat
Research Institute for Islamic Culture and Thought
1029-4538
23
v.
87
no.
2018
59
79
https://qabasat.iict.ac.ir/article_31903_d41d8cd98f00b204e9800998ecf8427e.pdf
dx.doi.org/873
Qur'an's 'Tahaddi' (Advance of Challenge): a Criticism and Investigation
mehdi
musavi
studen
author
s
r
استاد گروه قرآن و حدیث دانشگاه مازندران
author
text
article
2018
per
Although Qur'an's advance of challenge (tahaddi) with its opponents is one of the definite discussions of the miracle of the Holy Qur'an, some authors have pretended the opposite and have said the Holy Qur'an has no advance of challenge; it has rather presented some reasoning, proof and demonstration. I will investigate and criticize the reasons presented in the article "Tahaddi in the criterion of reason and narration and criticism of the decreasing course of its verses", which has denied the occurrence of Qur'an's advance of challenge, and will emphasize on the fact that the Holy Qur'an – as a Divine and eternal miracle – has called the ones who deny its Divinity and being super-human to challenge or terminologically, has called for tahaddi which has been the common custom of the Arabs in poetry at the time of Qur'an's descent.
Qabasat
Research Institute for Islamic Culture and Thought
1029-4538
23
v.
87
no.
2018
80
109
https://qabasat.iict.ac.ir/article_31904_e5f190ef78b9da59c88ca26125df9df6.pdf
dx.doi.org/874
Systematizing on the Basis of Qur'an; Whatness, Whyness and Howness
hosein
b
عضو هیئت علمی گروه مدیریت اسلامی پژوهشگاه فرهنگ و اندیشه اسلامی
author
mohammad
a
دانشجوی دکتری مدیریت دولتی دانشگاه علامه طباطبائی
author
text
article
2018
per
'Systematizing' has four equivocal meanings: knowledge of a system (in the genetic fields), search for a system (in the legislation fields), formation of a system (in conventional matters) and position of a system (in reality). Although the particular meaning of this word is regarding social conventional matters and common policy making, but its general meaning includes all the four [mentioned] fields; and also the Holy Qur'an, as a religious epistemological source, mentions each field accordingly.
If the process of systemization, according to my preferred definition, is not based on the bases extracted from Qur'anic knowledge on the one hand and is not compatible with social realities on the other hand, it would solve unreal, non-prior and imposed matters instead of solving real ones. This deviation from substantial religious sources causes failure of the Islamic system in the fulfillment of its material and spiritual purposes and thus makes the elites and the public suspicious of the revolutional identity of the Islamic system; and will lead to the establishment of non-religious social mini-systems and will prepare the situation for autocracy (even though small ones) and hegemonism (although partial) and formation of secular governorship (although calm and slithery but theorized).
What is happening in the process of systematization is the discovery of the problems of the systems and their solutions, That This matter done by relying on the Triple matters: sources, foundations and problems; explaining that It is a paradigm ( epistemic foundations ) that defines problems and solutions. And epistemic foundations are also discovered from sources, but the movement between these three sides is a rotational movement, not a linear one.
Qabasat
Research Institute for Islamic Culture and Thought
1029-4538
23
v.
87
no.
2018
111
137
https://qabasat.iict.ac.ir/article_31915_ce2c7e562bca546e45a3c6682503f1fa.pdf
dx.doi.org/875
The Relation between Humanities and Methodological Hermeneutics
masoud
fayazi
ص
author
text
article
2018
per
One of the matters discussed in the Mozaf (determined) philosophies is to investigate of the kind of relationship and scientific transaction between each science and its related sciences; therefore the investigation of the relation between humanities and methodological hermeneutics is discussed in the philosophy of humanities.
To study the relation between methodological hermeneutics and humanities it is necessary to investigate the views of methodological hermeneutists who have discussed this topic. Therefore it is important to see the ideas of Dilthey to understand this relationship because, among methodological hermeneutists, he has concerned humanities and has applied hermeneutics in these sciences. He believes humanities are historical sciences because the subject of these sciences is "human being as itself" which he considers , following Hegel, as the dominant soul of all humans at all the times and believes the whole history is his manifestation. Dilthey believes the method of these sciences, according to his latest theory, is Schleiermacher's methodological hermeneutics.
But this claim is not generally acceptable both in his understanding of humanities and in its method; because neither are humanities restricted to historical sciences nor their method is limited to methodological hermeneutics; especially considering the fact that this perception of humanities and his belief regarding some principles of methodological hermeneutics is in contradiction with his main purpose for dealing with humanities which is to provide strong and non-relative bases for those sciences.
Qabasat
Research Institute for Islamic Culture and Thought
1029-4538
23
v.
87
no.
2018
138
169
https://qabasat.iict.ac.ir/article_32032_05e08b5e99cbd95a7781c0953683d464.pdf
dx.doi.org/876
Samadi (all-embracing) Monotheism in the View of Allameh Hasan Zadeh Amoli
mohammad
r
r
author
m
n
دانشجوی دکتری فلسفه و کلام اسلامی دانشگاه آزاد اسلامی واحد قم.(نویسنده مسئول)
author
text
article
2018
per
Qur'anic samadi monotheism, which is the most important knowledge of Islamic mysticism in the view of the mystical insight of Allameh Hasan Zadeh Amoli, is identical with mystical monotheism or the theory of personal unity of being which a mystic achieves in the level of Ein-ol-Yaqin (eye of certainty) or – the higher level of - Haqq-ol-Yaqin (certain truth) and a mystic devotee understands that being is equal with Haq (the Truth) and Haq is samad (all-embracing). He believes the Qur'anic monotheism is the samadi monotheism which is the real monotheism of all prophets and God's saints and the final purpose of a mystic is the appearance and intuition of the sultan of the unity of Truth [God] in his internal path to Allah. Allameh Hasan Zadeh Amoli considers the original existence which concurs truth and the real samad as 'samadi monotheism'. The question now is what does 'samadi monotheism' mean in the thought of Allameh and what are its key expressions? What is the view of shari'ah (religion) on this subject? The hypothesis of this writing is that the existential monotheism (intuitional or mystical unity of existence) is identical with the Qur'anic samadi monotheism which are analyzed in the following aspects: conceptual clarification of samadi monotheism, the key expressions of samadi monotheism, existence of samadi monotheism and finally samadi and mystical monotheism in religion. The result of this article is to clarify and prove that mystical and Qur'anic monotheisms are identical and are explained in the form of samadi monotheism of Allahmeh Hasan Zadeh Amoli and also to answer some questions such as the general resemblance (meaning similarity) and identity (meaning common technical predication) between God and the other creatures.
Qabasat
Research Institute for Islamic Culture and Thought
1029-4538
23
v.
87
no.
2018
169
197
https://qabasat.iict.ac.ir/article_32033_a5d4234899185014bb18698519922c38.pdf
dx.doi.org/877
Dream and Knowledge
n
ch
assistant professor in Khurazmi university
author
text
article
2018
per
Knowledge of dreams has different aspects such as ontological, ethical, psychological and epistemological and etc. Only one epistemological question is answered in this writing: can dreams be considered as a source of knowledge for some events which are beyond human's body and psyche? The answer to this question is positive according to Qur'an's verses and tradition and reason. The conduct of religious scholars and followers has always been to trust some dreams. Its Qur'anic reasons are the eight dreams mentioned and affirmed by the Holy Qur'an and its traditional reasons are plenty of narrations which prove the validity of dreams on the one hand, and stress on the necessity of paying attention to the dreams we may trust on the other hand. Its rational reason is human's experience in the occurrence of such dreams which has been argued by Ibn-Sina. This claim can also be proved using modern epistemological terms and expressions. This article will try to prove the possibility of cognitivity of some dreams based on Qur'anic, traditional and rational reasons; but a couple of discussions are not meant in this article including the domain of useful teachings obtained in dreams and the relation between the knowledge which are based on dreams and the ones which are based on other sources of knowledge.
Qabasat
Research Institute for Islamic Culture and Thought
1029-4538
23
v.
87
no.
2018
198
220
https://qabasat.iict.ac.ir/article_32034_be406511b2467f80943a7754a75802a7.pdf
dx.doi.org/878
An Investigation on the Epistemological Aspect of Soul's Creativity from the Perspective of Molla-Sadra
z
r
دانشگاه فردوسی مشهد
author
mohammad
e
عضو هیات علمی دانشگاه فردوسی
author
text
article
2018
per
The creativity of human's soul is discussed in different fields such as psychology, education and upbringing – especially regarding the methods of increasing creativity in human being. This discussion is mentioned in Islamic mysticism and philosophy as well in the two fields of epistemology and miracles. Considering his special principles for egology and epistemology, Molla-Sadra has discussed the two aspects of epistemology and creativity for external objects. Regarding the epistemology of creativity, he believes, although soul's creativity is one of the Godlike aspects of human being, but God invents and originate from non-existence while human's soul uses material, intermediates and tools in all the levels of his sensory, imaginary and rational perceptions; and the meaning of soul's creativity used for God is not true with respect to human being. This research will try to study and analyze this epistemological aspect of creativity in sensory, imaginary and rational perceptions using Molla-Sadra's words in his outstanding writings and will briefly explain some of its important uses – such as proving the introductions of corporeal resurrection and fulfillment of human's real perfection and prosperity - when it reaches to the level of reason.
Qabasat
Research Institute for Islamic Culture and Thought
1029-4538
23
v.
87
no.
2018
221
242
https://qabasat.iict.ac.ir/article_32035_221fbede1273e0ba417b3d5658ee92f7.pdf
dx.doi.org/879
The Corporeal Origination (contingency) of Societies and Their Cultural Survival
mohsen
labkhandagh
University professor and researcher at the Supreme Council of the Cultural Revolution
author
text
article
2018
per
Before asking the question of how the society is originated and survived, first the real existence of society should be proved by philosophical reasons because philosophy is the science which is responsible of answering the questions on the existence and essence of events. The Sadra'ian principle of the "unity of the knower and the known" provides the background for a demonstrable proof for the real existence of the society and on this basis 'culture' or 'the semantic system reduced to the life world of a group of humans', as the soul and spirit of the society, can be explained. After proving the real existence of the society, the howness of its origination and survival can be discussed. Martyred Motahhari is one of the contemporary theologians whose theories imply the corporeal origination and cultural survival of the society; in other words its birth and formation starts with economical institutions; yet this interpretation may be blemished by philosophical and historical reasons.
Relying on the principle of the "corporeal origination of science and perception", the correct meaning of the corporeal origination of societies and their cultural survival can be explained and then the background for philosophical studies on subjects such as the effects of "corporeal natures and body structures", "geographical characteristics and regions" and etc. on the social-cultural life will be provided.
There are many discussions on the mentioned topics posed by various theoretical schools in contemporary culture-research writings titled as "cultural geography", "sociobiology", "cultural studies of body", and… and it is necessary to review these topics from the perspective of theosophical (hekami)-religious sources as well.
Qabasat
Research Institute for Islamic Culture and Thought
1029-4538
23
v.
87
no.
2018
243
272
https://qabasat.iict.ac.ir/article_32036_2f45ac3a2603a2e92986095947a7c1cb.pdf
dx.doi.org/8710