فصلنامه فلسفه دین
سال یازدهم شماره 3 (پیاپی 24، پاییز 1393)

The purpose of this paper is to investigate the views of six Qur’an commentators، with different backgrounds، i. e.، Tabresi، Zamakhshari، Fakhr Razi، Meybodi، and Tabatabaei، in order to find which one the three theories in religious language، I. e.، equivocalism، univocalism، and analogous language is more consistent with their comments on Quran. To reach this aim، first، the three theories in religious language will be discussed. Then، the commentaries of the six commentators on some verses of Quran will be explained. It will be shown that all these commentators are least interested in equivocalism، whereas univocalism، and then the theory of analogous language are the most favorable views. Moreover، those with Sufistic background are more interested in equivocalism، whereas a Shies’ commentator، Tabatabaei، is not on the side of this theory. Finally، it can be said that the theory of analogous language can be a common view among all commentators with different، and sometimes، opposite backgrounds، and this another advantages for this theory.

“Existence”، and “The Existence preceding the essence” are the key phrases in philosophy of Mollasadra and the existential philosophy. Because of this similarities، at first glance، it seems it is possible to have a comparative study between them. For examining this theory it is necessary to make the concept of human، and human existence clear and also it is necessary to study the approaches in atheistic existentialism (Sartre) and theistic existantialim (yaspers) and their goals، basis and main elements. The basic feature in existentialism in which human is the main subject، is returning to objective approach with phenomenological view which is kind of response to idealistic philosophies. But in the transcendent philosophy of mollasadra، human is regarded as his final direction witch is the god، and its philosophical approach is Foundationalism and accepting abstractive concepts. In mystic view of human which mollasadra is influenced by، human is the center of the universe and the whole being is because of him، but all of this is because he is related with the god. And this is the main differences with existential philosophies.

Prove or confirm the existence of an object، like all voluntary act of the imagination، it begins. Imagine this in mind، what is the true form of an object. Beginning to acknowledge the existence of God and the truth of this concept in mind، we have attempted to acknowledge him. Obviously some of the concepts such as the existence of the concepts of theoretical need، and the accuracy of reflection. The existence of God or the source of those concepts that are needed in the process of thought and careful thought and concept is not clear.

Pragmatic theory of truth is one of the theories of the concept of truth. According to this theory P is a true proposition، if and only if، P is useful in practice. This theory creates an Independent and different attitude in religious study. In this religious study، instead of studying of correspondence or non correspondence of religious teachings to the reality، practical works and objective results of these teachings have evaluating. Truth of religious teachings is depending on their practical outcomes and objective results. This approach is be criticized; because It is incompatible with teachings of revealed religions. Numerous criticisms of this approach are: cognitive relativism، humanism and removing the theism، forgetting «the reality of God» and setting «the concept of God» instead of it، lake of attention to revealed essence of religions، reductionism and reducing the religions to their practical and objective results، propagating a utilitarian and Instrumentalist attitude about religions، lake of attention to death and resurrection، disability to understanding of essence of religion…

Ibn Teymiyye، to declare his new subjects and controversial judicial decrees (Fatwas)، had to change the concept of some terms and define them in a way that using those concepts he could issue his desirable judicial decrees based on his Ijtihad. The most important term whose meaning was changed by Ibn Teymiyye is: Salaf (all the earl Muslims). According to him the term Salaf only includes people who lived in the age near to the century when the Holy Prophet lived; in this way he restricted the concept of Salaf. According to this theory، Foghahaa (Islamic Jurists) and Islamic scholars descendent to Salaf are excluded from the circle of people who understand religious texts and the Holy book، and should correct their understanding in accordance with Salafs understanding، because only Salafs possess the superior understanding. Present research، through the documents that will be presented، analyses fundamental basis of Ibn Teymiyye in discussing mentioned concept، and demonstrates that Islamic scholars throughout history understand this term much more precisely than Ibn Teymiyye; and that his interpretation of this term is not only incorrect but a mistaken manipulation of the meaning.

Paul Tillich (1965-1886) was a German Christian theologian who sees the symbolic language of religion. That is the realm of religion is full of religious symbols. Religious symbol is an icon who represents the last attachment. On Tillich''s view، all religious statements are symbolic statements، except that «the existence of God». He believes God is existence itself not a being among the others. In this article the author explains his theory and critique it. So he concludes that even there is some symbolic expressions in religious text، especially in the Holy Quran، but that does not mean totally the language of religion، is the symbolic language.

esmaeel darabkolahi 1. roohollah torabi*21. assistant prfessor of theoloji faculty religions martyr beheshti2. master teaching educataion eslamEminent God Predicative qualities are among interpretation and discourse disputes that mentioned in Quran and Revayat. Predicative qualities are those that intellect does not have clear implication in them and because of attributing God in religious texts like Quran and Hadis، they can be referred to God. Accurate and precise identifying of predicative qualities and achievement of human to this wisdom leads to better understanding of God. Explanation of these qualities has long been quarreled among speakers and going to extremes in this regard have disruptive consequences for Islamic nation that history and Islamic branches express this fact. . Concerning predicative qualities، there are four general ways: 1. The theory of proving predicative qualities with simile2. The theory of stopping and resignation3. The theory of proving predicative qualities stipulating quality-free4. The theory of paraphrase. With explanation of predicative qualities in the interpretation، it can be concluded that believing God’s corporeality has not been accepted by any of them. In this article we try to get the viewpoint of Shia major interpreter، Alame-Tabatabaii. He believes that with following Ahl-Beit and taking the root meaning and eliminating materials، we should get the serious and final meaning of God’s speech in predicative qualities verses، regarding all circumstances، such as praise verses and rational issues.

One of the most important issues in philosophy of religion is the anthropology، because the human being is both receiver and addressee of religion. Our view to religion can be changed by our view to human. The present article wants to compare the insight of two philosophers-one of them from the east and the other from the west. Mulla-Sadra with the presentation of motion in substance in the center of his philosophy، tried to explain the relationship between human and the world. This scheme is based on the fundamentality of being، founds human progressive movement in universe stages and the creation of man in nature، worldly life and in the end، his death is explained in detail. Against Mulla-Sadra speaks the language of classical philosophy، Heidegger''s attempt to create a new philosophical language. Because he did not know classical philosophical language enough to interpret the new ontology. His philosophy is based on the fundamentality of being also and there are many similarities between his ideas and Sadra''s thoughts. Heidegger believed that the man - Dasein - is constantly in the becoming and growing up and always is coming out from self and heading to future. This article is to analysis the similarities and differences into two philosophers thought by explainition of the motion in substance theory of Mulla-Sadra in man، human progressive movement in universe stages، outward projection of self and The Dasein relation with universe in the Heidegger''s philosophy.