فصلنامه قبسات
پیاپی 91 (بهار 1398)

The main question of this article is that Does the philosophy of religion and theology, called the universal, can be followed by an Islamic approach? In short, the philosophy of religion is a extraneous rational reflection on religion. This kind of knowledge is the "philosophy of" and secondary  Knowledge. It is clearly distinguished from Theology , Religion, and Philosophy and by using the ability of theoretical reason, it evaluates the beliefs of Religions and the general phenomenon of Religion. In this paper, it will be shown that the philosophy of religion is possible with an Islamic approach and can be realized. One of the most important issues of the philosophy of religion in our day is the question of global theology, as far as it seems, then it would be possible to defend the philosophy of religion with the Islamic approach that the situation of this important issue is also clarified with the Islamic approach. The global theology attempts to present an up-to-date and acceptable explanation of the general phenomenon of religion without relying exclusively on a particular Religion, but on the basis of commonalities of various Religions in the world.The main foundation of the global theology in the West is religious pluralism. But the Qur'an's view of the issue of other religions is not compatible with this basis, but is more consistent with inclusiveness and the basis of dialogue among followers of religions is social pluralism through the tolerance of followers of religions. But this does not mean that the Qur'an disagrees with the principle of a "global theology", conversely, according to some Qur'anic doctrines, the global theology can be established based on shared doctrines of religions, spirituality and holiness, rationality, and human dignity.

Keith Yandell the advocate of religious experience in proving God's existence. His argument is based on the development of the principle of empirical symmetry and the emphasis on the falsification of religious experiences.Hegets the principle with four conditions, by develops affirmative and negative ideas in the principle of experimental symmetry, which is the main premise to his argument. This paper attempts to study of Yandell's argument of religious experience in proving the existence of God in the monotheistic view point by descriptive-analytical method.In the first place,referred to the definition and classification of a variety of religious experiences from his point of view then, the Yandell's argument is explained, the final part of the article is allocated to criticizes his perspective and expressing the results. His views are criticized. Among the criticisms discussed in this article are:Equivalence of Revelation and religious experience, emphasizing the views of empiricism and its failure to prove the reliable of religious experience.Ultimately, though, his point of view has positive points, but it does not seem successful as an effective argument.

One of the most common outcomes in religious studies is Reductionism which has prevented the correct and accurate recognition of its manifestations in individual and social arena. Its prevalence is so rooted and widespread that it attracts less attention That's why not much attention is paid. From the first steps necessary to control and overcome the reductionism approach, it is identified and traced in the theoretical literature of religious studies. Reductionism  in the social studies of religion" has followed this by showing the background and examples of it on different topics and levels and then by revealing it in the theoretical approaches raised in the sociology of religion.

This article, using rational analysis, wanted to introduce a paradigm of Islamic philosophy on the philosophy of the environment. The findings of the paper show that in addition to animals, Plants also have varying degrees of incorporeity. In this regard, in the philosophy of the Islamic environment, in addition to the inherent value of the environment, It must be said of its holy and divine value as well as human interaction with the animal and the plant, as far as the interaction with the material object is concerned with interaction with the being that belongs to the divine breath. In this attitude, man is not the owner of a plant and animal and neither is the dominance and mastery of subject on object but man is as a director and protector of rights of animal and plant and his possessions in the plant and animal are defined in the axis of wisdom and religion. This kind of attitude to the environment that maintains the inherent value and existential dignity of plant and animal, it has a profound effect on the way of perception of human . Accordingly, any kind of mastery and interference of human factors in the plant and animal being out of the director and order of wisdom and wisdom, it is in conflict with sacred approach to the environment.

Addressing the issue of extending of Islamic ontological foundations is important in both direction: First, modern Islamic civilization should be based on Islamic ontological foundations. Second, the ontological foundations of the West are distinct and contradictory to Islamic foundations and Western civilization has been able to extent its foundations on individual behaviors and structures of society. According to the Supreme Leader of the Islamic Revolution, Ayatollah Khamenei, Islamic foundations have not yet been extent in individual behaviors and in our social structure. This article follow up ,based on the method of text analysis, how to extend the ontological foundations by emphasizing his statements. Also this paper wanted to compare how to extent the ontological foundations of Capitalist and Islamic economic systems with emphasis on statements by Leadership. In this paper the logic is designed, for extension of foundations on the economic system and this logic is considered in the formation of the economic system of Capitalism and Islam. The results show that the behavior, relations and structure of the Capitalist economic system are based on the same logic and implementing this logic in the system of Islamic economic will lead to different behaviors, relationships and structures.

Many of the perspectives in the religious science have, at the theoretical level, tried to provide an explanation of the methodology of the religious science, but they did not specify how to carry out a research project operationally. The purpose of this paper is to explain the three components of the methodological model of the Model of Islamic Humanities: 1) the knowing of subject, 2) The system of basic concepts, 3) The orientation of Science and its methodological implications for Islamic Humanities. This article led to two distinct paths for identifying the subject and basic concepts of the foundation. The orientation of the Sciences approved by the Imam (AS) was assumed for the system of Islamic Humanities. Extracting the "modes" and "logic" governing religion, through the systematic attitude to the Qur'an and Tradition, is obtained through the directional synergy of the great jurisprudents, philosophers and mystics. It was assumed in the field of the specialty of the scholars of seminar; and the theorizing to transfer from the present to the desired state in accordance with the above logic, in the field of specialty of professors of Humanities . Despite the operation of several features of the above methodological Model, so far, the explanation of many of the characteristics of the Model is still essential for future research.

The dominant view of Allamah Tabatabai, in the semantics of Divine Qualities, is to accept the common meaning between the Divine Perfection and the creatures perception. To observe the perfections in creatures and being the adequate cause of God, The necessity to accept the rule "given one thing should not be missing",  ontological analysis of God as necessary Existence, pure Being, pure Simple, true Unity is appropriate that the Divine Essence possesses the of existential and perfection modes of all beings, superior and more honest. This requirement is based on the theory of "content participation and gradation of existence" implies the semantic unity of existence and other concepts of perfection between the creator and the creature and assesses their true difference in the examples in an gradational manner. Also based on the theory of the spirit of meaning, meaning narrates without interfering with the properties of instances of general mood that the same as the fixed motive and function in material named and abstract words. However, in spite of the general avoidance of Allameh of the prevalent meaning of interpretation, apparently his attention to it in some cases, to a certain extent, narrate the metonymy in the God's Speech. In addition, sometimes in the semantics of in the thought of Allameh, the transcendence of God from the limits of human concepts and descriptions manifests God's indeterminacy.

The essence of comprehension the law in Islamic philosophy is knowledgethat is obtained the beginning of comprehension the law by applying the rules of its interpretation and its end by the act of interpretation.As a result, the essence of the comprehension of the text of the law constitutes the conception of the meaning of the textand this is other than the essence of judgment or proceeding that comes with confirmation knowledge or creation of judgment.In this article, the author attempts to demonstrate the inherent unity of interpretation and its degree in terms of causality, weakness and perfection by expressing the nature of comprehension and their interpretation and effects.Applying the Text or appearance in the legal texts will make the interpretation correct or appropriate and, on both sides of the legislation and interpretation, it borrowing for general and specific rules of interpretation, ie the linguistics rules and legal principles.If the legislator blends words and phrases of text with ambiguity, conciseness, silence or conflict,the judge's interpretational act also does not sit, while this is contrary to the intentions of the legislature