alireza qaeminia

Dealing with cyber epistemology is important and necessary due to the fact that cyberspace has gradually become a source of human knowledge and will undoubtedly become a part of the human brain in the future. Today, we turn to Google for information, not to specialized books and encyclopedias and specialists. Internet and social networks are the foundation of today's information society. Without them, there would be no information society. But the human mind gradually expands and becomes an expanded mind through the Internet. The extended mind interacts with information processing. This mind will process information in certain ways. Cyber knowledge or knowledge that users gain in cyber space, or virtual knowledge that they find in cyber space can have different forms. In this case, we base the discussion on the phenomenological division of cyber (virtual) knowledge. From this point of view, cyber knowledge is divided into two types: passive cyber knowledge, extra manual cyber knowledge. This article aims to discuss this.

Undoubtedly, the first writer among Muslim thinkers who paid attention to the issues of religious experience in the West is Iqbal Lahori. This paper is a descriptive-analytical method aimed at analyzing Iqbal Lahori's opinion about religious experience. He, according to Hawking's point of view, accepted a pragmatic approach to religion in which religious experience, reason, and intuition have their own place. In this way, he criticized James's view and offered a new explanation of the key concepts of Islam. From Iqbal’s point of view, religion is a kind of “potential self-awareness” that is placed next to “normal self-awareness” that provides facilities for experiencing and learning knowledge. Iqbal considers faith to be the gem of religion, and at the same time, he does not consider reason as limiting or opposed to faith. Like Hawking, Iqbal emphasizes that religion begins with emotion, but is not limited to it and extends to the metaphysical as well. Throughout its history, religion has never presented itself as a matter of f emotion but has continuously tried to discover the metaphysical. By accepting Hawking's words, Iqbal achieves two results 1. rejecting the Sufi view of reason, and 2. solving the problem of linguistic revelation. In addition, Iqbal enumerates characteristics for mystical experiences, which are: 1. immediacy, 2. indivisibility, 3. connection with other self, 4. incommunicado, 5. connection with reality and the world.

The subject of this article is the existential belonging of humans in the cyber space. The relationship between man and old technology was instrumental; That is, technology was a human tool and he did not have an existence based on technology. But human consistency is new to modern technology. Or in other words, the new humanity has an existential poverty or an existential belonging in relation to technology. None of his spheres of existence are independent from technology, but rather are completely dependent on it. In other words, in the old technology, human beings were independent from it and lived without it. This technology was not more than a tool. But the existential consistency of the new human being is due to technology; Without it, his personal and social life will fall apart. By using the discussion of causation in Islamic philosophy, we can gain a special understanding of the relationship between humans and new technology and cyber space. It seems that this discussion can give a special model in this field, which will make understanding this relationship easier from a philosophical point of view.

Quranic Recitation (Qira’at) is the most important key to accessing the treasury of Quranic knowledge. However, after the Prophet Mohammad (peace be upon him), differences in Quranic recitations (Qira’at) increased, and experts in Quranic sciences presented various rules for finding the correct recitation (Qira’at). Among them, Alam Sabeet Nili, a Shiite scholar and Quranic researcher from Iraq, attempted to use phonetics, an intentional approach, and Quranic interpretation to refute the existence of synonymous and univocal in the Quran. He considered any determination or omission of words or changes in the word order in verses as indicative of a change in meaning and divine intent. He introduced a textual criterion for identifying the correct recitation (Qira’at). However, his views on identifying the correct Quranic recitation (Qira’at) are problematic, such as proposing the correct recitation (Qira’at) before examining various recitations (Qira’at) and mixing the establishment of one recitation (Qira’at) in the current Mushaf with preferring one recitation (Qira’at) over others. This article, using a descriptive-analytical and library-based approach, critiques and examines Nili’s criterion in this regard, emphasizing that one of the criteria for identifying the correct Quranic recitation (Qira’at) is the use of intra-textual relationships, including word co-occurrence, melody, and coherence of verses..

Determining the meaning of the text is one of the important issues of contemporary language philosophy. Philosophical hermeneutics, in response to this problem, believes in the indeterminacy of the meaning of the text. Determining the meaning of the text has been proposed with regard to the many meanings that determination has in terms of ontology, semantics, epistemology and methodology, and among them, the determination of the meaning of the text in the sense of "discovering the meaning of the speaker" has been discussed in the light of semantic foundations.

Determining the meaning of the text is defined in the triad of "possibility, probability, and determination" and this matching has been done by emphasizing the views of Searle and Shahid Sadr with library and analytical methods and sometimes using hybrid methods and linguistic philosophy.

John Searle has explained the meaning of the text by relying on basics such as the theory of speech act, Intentionality, and collective Intentionality, and by emphasizing methods such as concentration and linguistic descriptions, classification of speech acts and rules, and by emphasizing the anatomy of the brain, and in other words, He has achieved the explanation of the organization of the institutional communication of meaning; And on the other hand, Martyr Shahid Sadr, relying on the issues of status (vaze) and Strict conjugation (qarn akid), the theory of usage (Istimal), the authority of emergence (hojat) and the linguistic system, and a special effort in the social understanding of the text (nas), relying on the method of manifestation and possibilities, in a kind of natural definition of determining their meaning in the light Social understanding is achieved.

The findings of this research show that the two researchers have a point in common in "no reference to extra-language", "regularity of language", "authenticity of appearance and rules", "contextualism" and in "confusion between the definite article and the spoken verb", "linguistic communication unit", "criterion of meaningfulness and provability", "institutional explanation of meaning", "theory of implication", "meaning and intention" and "theory of application and use" have been distinguished from each other. Therefore, the intellectual difference between the two intellectual traditions in the issue of determining meaning can be seen as arising from the intellectual paradigm of the two thinkers, on the other hand, it should be noted that the social rules of meaning and relying on the rules of consistency in Searle's view and his reliance on institutional realities and Shahid Sadr's emphasis on linguistic concentration and authenticity arising from the degree of truth and probability is more rooted in two intellectual paradigms, institutional and proof of meaning, and it should be examined in the context of meaning; Searle's reliance on individual Intentionality and his rejection of it in terms of collective Intentionality are seen very faintly in the Shahid Sadr view’s, perhaps if it were not for the fallacy of confusion between validity and truth and the science of the principles of jurisprudence did not find its language in philosophy and theoretical sciences, the attempt The theoretical approaches to connect the layer of probability to determination, or the layer of suspicion to certainty in the science of the principles of jurisprudence, do not remain incomplete. The efforts of analytical philosophy in the analysis of intention in the subjective and universal layers and his deep investigations on issues based on intention in the science of principles and the intellectual system of Shahid Sadr are effective and can change them.

Allāma Tabātabāī has used the theory of i'tibārīāt in the analysis of various phenomena such as knowledge, the language of religion, the relationship between the appearance and the interior of religion. According to Allāma Tabātabāī the language of religion is i'tibārī; That is, it forms a set of validity of the language of religion in the field of education, which go back to the facts. The discussion of i'tibārī versus real has been raised in the works of the Allāma Tabātabāī in two different ways: Epistemological discussion and ontological discussion. In addition to these two, we can also talk about i'tibārī phenomenology. What is meant by “i'tibārī phenomenology” is the study of the emergence of human relationships with the world and other objects in the form of i'tibārī matters. Man's relationship with other objects is based on four types: real-real; real- i'tibārī; i'tibārī-real; i'tibārī - i'tibārīāt. This latter type is a i'tibārī relationship with something that a person accepts without going back to the reality and simply based on the relationship with other baseless i'tibārīāt. We called this type of i'tibārīāt "absurd i'tibārīāt". One of the most important types of nihilism that can be seen in the cyber space is i'tibārī nihilism, and various forms of it can be seen in this space. Technology and virtual space has brought with it a lot of absurd i'tibārīāt and has trapped a person in the dungeon of i'tibārī nihilism. The only way to get rid of them is to return to real i'tibārīāt; i'tibārīāt that are rooted in reality. The existential relationship that new humanity has found with the cyber space and technology has replaced the relationship with the sacred and God.

Semiotics is the science that studies sign systems such as languages. The Holy Quran is also considered a collection of linguistic signs and is examined from this perspective. Communication models are one of the important pillars of linguistic analysis. Jacobsen's communication model is one of the models in the field of semiotics. In this communication model, language maps are examined based on the main elements of communication. In this research, the word "Ayeh" in the Qur'an is analyzed in the examples of aphasic, psychic, miraculous, and linguistic signs in the form of the Jacobsen communication model, and its implications are extracted. The sender must use signs to communicate with the receiver. Signs also have meanings that are connected to each other in terms of communication. Examining the linguistic functions of the word "Ayeh" in various instances by using Jacobsen's communication model in semiotics proves common features such as having the occult aspect, reflection, and common referential function for cryptography

The present research is aimed to evaluate conceptual domains via evaluating conceptual metaphors and conceptual keys of word “guidance” on the basis of Charteris-Black’s (2004) viewpoint on critical analysis of metaphor. The research is made within all verses of last twelve minuties of the holy Quran. The conceptual keys are conceptualized in the particular lexical factors’ format and are explained by specific conceptual domains via its descriptive– analytical method and it’s cognitive linguistic framework. The data collected from the aforementioned verses are shown in the form of tables, including conceptual metaphors and conceptual keys related to the word guidance, together with explanations for each table. Due to the limited space of the article, similar verses have not been mentioned in the paper.

is to analyse which conceptual domains are used to explain conceptual metaphors and conceptual keys of the word “guidance” within the Quranic corpus. Black's approach in explaining the conceptual fields of the Quranic verses, is a new approach in the field, which by presenting extensive dimensions of conceptual metaphor analysis and with a critical method, provides a suitable platform for research in various discourse areas, especially the holy books. The importance of his approach is not because of the introduction of the conceptual areas of metaphor, but because of the introduction of methods of using metaphor in persuading the audience to accept discourse, in line with the goals of the speaker. According to Black, metaphor is a literary technique to persuade the audience to accept a certain point of view. He deals with the use of metaphor in concealing the underlying persuasive role, which is often not clear and transparent, and with a critical approach to metaphor, he tries to show the political and ideological motivations in the texts. Based on this, he considers a conceptual metaphor to be the result of a number of metaphorical expressions and believes that the conceptual key is a higher-level metaphor that expresses how multiple metaphors relate to each other. According to him, conceptual metaphors and conceptual keys express the motivation of specific higher-level metaphors and indicate the type of ideas related to the source area that is supposed to be transferred to the metaphorical destination area. Black proposes the definitions of metaphor in terms of linguistic, cognitive and pragmatics; he believes that metaphor is one of those conscious choices of language that hides the underlying social processes and its analysis is an effective factor in identifying textual content.

The research results determines the following 14 conceptual domains within the Quranic corpus: religion, journey, consciousness, monotheism, light, inspiration, authority, remedy, piety, judgment, effort, reward, climate, creation. Examining the use of these domains in the critical approach to metaphor and what words these areas use to encourage the audience to accept metaphors shows that the most use of conceptual keys has been in the field of religion, which is with the words of the Qur'an, prayer Prophet, revelation, zakat, Islam, faith and monotheism.

Allameh Tabatabai's philosophical realism proves the external world with arguments such as the innate knowledge of science to the outside world and the use of the principle of causality. In the epistemological dimension, by explaining the relationship between acquired and face-to-face knowledge and referring the acquired sciences to face-to-face, it proves the process of achieving knowledge in accordance with reality. On the other hand, it is claimed in scientific realism; The supposed theoretical identities in scientific theories tell of the real world, and the world is as scientific theories explain it. But the arguments presented to prove the existence of theoretical identities and the realism of scientific theories are ineffective in proving the claim. Relativity of knowledge and various related matters such as; Ethics, law, politics, art, literature, and in general every important category that depends on cognition and knowledge are the tools of realism and unrealism. . Given that ontological and epistemological realism is directly related to the structure of civilization, social relations, goals and perspectives of a civilization, examining the ontological and epistemological realist approach is an essential step in evaluating different civilizations. Counts. In this research, which has been done by descriptive and analytical methods, while explaining philosophical and scientific realism, we examine their components and arguments.Keywords: realism, ontology, instrumentalism, civilization, science.

Efficient Islamic humanities, in order to solve objective problems and dilemmas that are generally multidisciplinary, cannot be stopped in the disciplines and requires the use of an interdisciplinary approach. While interdisciplinarity is a new approach among Western scholars and suffers from paradigmatic ambiguities and a lack of fundamentals, using this method in the paradigm of Islamic science is not possible without considering its implications and fundamentals. This article uses a descriptive and analytical method and uses library resources and tries to clarify the proximity and relation and connection between interdisciplinarity and the paradigm of Islamic science in three steps: Does this paradigm have the capacity, ability and competence of interdisciplinary studies or not?

The method of discovery in this issue is biblical and the method of evaluation is rational analythic.

In the first step, while examining the proportion and relation between "System" and "Interdisciplinary", it tries to extract and introduce the main epistemological, methodological and ontological foundations of interdisciplinary. Understanding complex facts and systems is only possible through interdisciplinary methods and in the other hand Interdisciplinarity is itself a systemic approach to research. There are many similarities between the systemic approach and the interdisciplinary approach, which reinforces the two-way relation and connection between the two. Therefore, interdisciplinarity and systemic approach are two sides of the same coin. The subject of interdisciplinary studies is always a "system"; especially complex systems and not simple and linear. In fact, multidimensional subjects can be modeled with complex systems. One of the main epistemological foundations of the interdisciplinary approach is "coherence". "Methodological multiplicity" is also the most important methodological basis of the interdisciplinary approach. The ontological foundations of interdisciplinary studies are also the "systematization" of phenomena and their complexity.In the next step, by presenting and comparing these principles to the paradigm of Islamic science, the acceptance of this paradigm from the principles of interdisciplinary becomes clear. The advanced epistemological system of this paradigm does not negate coherence and efficiency and is not without them; rather, in the context of foundational theory, it supports and recommends them as secondary criteria. In methodological foundations, the multiplicity of tools and consequently the multiplicity of methods are accepted in this paradigm. This basis provides the basis for a comprehensive study of the facts and his logical conclusion is that an interdisciplinary approach should be used in cognition and study. Also, the Islamic paradigm not only accepts systemic thinking based on the systematization of phenomena and their complexity, but also expresses this thinking about the whole system of existence as a macro system and extends it to all other facts.

In the third step, it is shown that this paradigm somehow enhances these principles that targets the "superior interdisciplinary" and does not stop at the level of the common interdisciplinary. The paradigm of Islamic science has not only accepted the theoretical foundations of the interdisciplinary approach, but has also mentioned them more comprehensively in its paradigmatic foundations. Presenting "coherence" in the context of "matching theory" implies closing the way to epistemic idealism in cognition. The increasing complexity of the system of existence emphasizes the need for a comprehensive study of facts.

Metaphoric integrations are formed by combining two or more metaphors. Different types of metaphoric combinations lead to forming complex or macro-metaphors. The aim of this article is to introduce these metaphoric integrations and then categorize and compare them regarding the mechanism of their conceptualization. During recent years, two kinds of complex metaphors have been introduced according to the type of integration: metaphoric amalgams and metaphoric chains. In the former, two or more unchained primary metaphors are integrated, while in the latter, two metaphors are chained in the way that the target domain of the first metaphor is the source domain of the subsequent metaphor. This study suggests that five different mechanisms play a role in the formation of metaphoric integrations, each leading to a multifaceted conceptualization, and each facet is related to one of the constituent micro-metaphors. Given the importance of multifaceted conceptualization, it is necessary to identify and determine the nature of metaphoric integrations for complete transfer of meaning in translation process.

Acceptance is a universal need and encompasses the life span. Maladaptive schemas are the product of the damage to this need, and Satisfying in this need increases the feeling of love, support and meaning. The purpose of this study is to investigate the human need for acceptance in the Quran. The main method of this study is qualitative. Structural method was used for data collection and semantic field approach. For this purpose, research samples, i.e., verses related to the "Rahmat" and "Azab" root derivations, were included in the Max QDA version12 software. The coding task was carried out with content analysis using the Grounded Theory method and with different categories. The research findings for these two origins indicate the abundance of 900 codes related to the concept of acceptance that shows the importance of this need in the Qur'an. The analysis of the research findings has reached four levels of acceptance to satisfying this need; acceptance of God, the Prophet and divine leaders, community and family. The acceptance of human beings in Qur'an is based on a framework in which the analysis of the word against Mercy, ie doom, explains it. The acceptance of God is universal and encompasses all; it is based on a specific framework that results in a state of balance between fear and hope. As a result, acceptance refers to a range of kindness, the lowest level of which involves human need for positive attention and kindness. Doom companions also set the framework for this acceptance.

The study of interpretive narratives shows, some of these narratives, by passing through "trend" and "context", provide some concepts and examples that makes the brokerage analysis of these narratives particularly difficult; because ignoring trend is unusual. In spite Innocent's interpretive course in explaining the verses show there is a general companion by author on interaction with the Qur'anic text which Issues the permit of annulment of trend partial and general and in the light of it, these narrations can be justified and analyzed. Of course, the annulment of the trend also occurs in the adaptation and association of meanings and it is considered a conventional. But it doesn't have interpretive and meaning function in them, but It has a decorative or comparative function and that is the permit to annulment those two. While the annulment of context documentary to Household's interpretive course also has propel this to the extraction of meanings from the verses and It also has issuing permit its interpretive and super-conventional function.

Faith is one of the most important religious concepts. From this term and its derivatives, more than 800 verses from the Holy Quran are mentioned This self-importance indicates this meaning in the Quran's worldview. A Survey on the Change in the Meaning of Faith Regarding the views of individuals and using the radial network theory in cognitive semantics to organize the meanings Different Faith helps the radial network of the graphical model to organize the different meanings of a word. It is about a central meaning. The central meaning is called the prototype. The basis of the radial network and in this research is based on a variety of semantic changes that the term finds in different ways. Change the meaning with attention Different perspectives are one of a kind of change. The meaning of the word faith is also according to the viewpoint of Terminologist and Islamic theologians and commentators. The prototype meaning is chosen from the different meanings of a word, and its criteria can be the first Acceptable meaning, superiority in semantic network, relationship with other meanings of words, grammatical prediction and comfortable imagination. The prototype meaning of faith is the recognition of a heart that is divided into four semantic categories: 1- Faith with action, cardiac approval, in addition to the component of action, 2- Faith without heart, Cardiac approval without components The heart3- the result of faith, 4The equal meaning of faith is knowledge.

The proof of the outside world, or of a world independent of evidence, has been a major, controversial, and streamlining issue in the world of thought, and has had important implications for human social life. Fugitives such as sophism, ideology, and various types of skepticism and the underlying flows of them originated from the kind of interaction of scholars with this problem. Denying or diminishing reality to mental affairs, as well as the psychological habit that causes skepticism, requires a rigorous response. Hence, in this article, the author seeks to study Allameh Tabatabai's views on this subject. The four arguments are based on the proof of the outside world of mind that Allameh has addressed to them in various works. At first, we will look at the views of philosophers and scholars of the name in this field, and then examine the view of Allameh Tabatabai We will put The expression of his arguments, the examination of arguments in terms of scope and domain, as proof of whether their arguments are merely corroborating the physical world or beyond, will be discussed in this paper.

Providing human need for respect, merit and power leads to his self-esteem, self-realization and success and inflict a blow to this need also causes feelings of weakness and humiliation. The purpose of this research is to examine this need and its fundamentality from the perspective of the Quran. For this purpose, the keywords related to respect were entered into MaxQDA's software with the data base method and encoded with content analysis in the form of different categories. In order to find the meaning of the words in this research, structural semantic field and cognitive semantics method were used and for the intertextual cases the subject interpretation method was used. The analysis of the keywords and intertextual cases has shown the abundance of 500 codes related to the topic of respect in the Quran and has extracted several levels of ways to grow or hitting the respect, as well as the causes of the formation or reciprocity of respect. As a result, this rate of frequency indicates the fundamental need to respect in the Quranic view. Investigating the keywords of respect and their affiliations shows that two subspecies of “power” against “weakness” and “worthiness” against “humiliation” in need of respect

One of the most important linguistic currents in the twentieth century is cognitive linguistics. It has specific claims about the relationship between language and reality and the way concepts are formed in the language and their relation to the mind. The author first describes the main claim of this current and outlines its important principles. These principles are: the principle of perspective, the principle of dynamism, the principle of encyclopedia, the principle of application and experience. Authenticity of interpretations is the most important achievement of the cognitive approach to Quran, whereby the interpreter must take the conceptualization of the Quran itself as his starting point and analyze it and avoid from reducing it to other conceptualizations. The interpreters have had different approaches to the conceptualization of Quran, and in some cases they have addressed them and, in other cases, have returned them to other conceptualizations. In the following, examples of the influence of these principles on the interpretation and understanding of Quran and the fate of the authenticity of interpretations principle in the verses have been reviewed and some cases in Tasnim Interpretation have also been investigated in this regard.

Heart as one of the most important words has been introduced for cognition and faith in Quran. Allameh Tabatabaee has not considered the word of heart mentioned in Quran as black poplar heart beating in chest¡ but he believes that the heart mentioned in Quran is same spirit or soul of human. He believes that Quran has mentioned the heart in different meanings including wisdom¡ soul and spirit and terms like as soul and chest have been used as heart. According to his view¡ difference in Quran interpretations never means the difference in ontology. Accordingly¡ heart has different positions and performances. This study has aimed to mention interpretative views of Allameh Tabatabaee about cognitive performances of heart. First¡ the heart meaning has been investigated from the view point of scholars of wordmongers. Then¡ cognitive performances including wisdom¡ hearing¡ science¡ divine revelation¡ prayer¡ and jurisprudence have been extracted from Tafsir-Al-Mizan and relation between heart and them has been analyzed separately. Each performance leads to increasing the heart perception through processes mentioned in this study.

Baba Afzal Kashani discussed the nature of knowledge and the possibility of knowledge and believes that moral facts exist and can recognize them and knowledge of the laws and ethical principles can be definite and certain. It also means knowing is different: some of them are sensory and physical, and some other are intellectual, and some inner divine and heavenly. Additionally, there may be other directly without the need for tools that called "face recognition" or "intuitive recognition".

We may explore the relation between science and religion from the perspective of Islamic interpreters in interpreting the cosmological verses of the Holy Quran and their confrontation with experimental sciences. Al-Monar and Al-Mizan, the two main contemporary interpretations, have different approaches to this subject. Mohammad Rashid Reza believes that one of the miraculous aspects of Quran is its scientific aspect. This presupposition has drawn him to declare the conformity between religious propositions and experimental findings and to avoid serious challenge with science. On the other hand Allameh Tabatabai has a more systematic approach to the theories of experimental sciences and has some criteria for it such as the necessity of supporting scientific hypotheses with definite proofs. These criteria have made him not to pay attention to some experimental sciences in some cases and to interpret religious knowledge according to some scientific theories. However none of the approaches of the two interpretations is efficient enough to form a comprehensive model because their epistemological aspects are ambiguous.

One of the important and extensively used issues in the principles of jurisprudence, which is of interest for linguists as well, is emergence, its originality, authority, whether or not the rule of "originality of emergence" is an argument, and how it influences linguistics. In the present article, the author has studied this point and researched in various doctrines posed by the scholars of the principles of jurisprudence concerning this rule.

The theory of radial networks is one of the most important issues of the cognitive linguistics. According to this theory, each and every meaning has a core meaning or a prototype of which other meanings have been developed. This theory has been of great influence on semantics. In the present article, the author will study the influence of this theory on semantics of the Quranic words. According to the author, one of the shortages in the religious studies in general and in the Quranic studies in particular is the lack of clear and precise semantic ideas. In the present article, at first, the theory of radial networks has been described in brief; and then two various versions of the theory have been mentioned. Then and along these lines, the author have discussed instances from the Holy Quran.

Today, various methods are used to teach religion. The author has enumerated four argumentative, dialogue-based, narrative, and artistic. The argumentative method is the most common method for teaching religion. In this method, religious teachings are proved through rational and logical arguments. Dialogue-based method focuses on posing simple questions and subsequent dialogue about their answers. In narrative method, religious teachings are retold as stories and finally, in artistic method, various types of arts are used to transfer religious concepts to students. Further on, the author has pointed out two major insufficiencies of religious teaching in Iran: firstly, those methods are not tailored to the needs of various age groups; and secondly, less attention is paid to dialogue-based and artistic methods.

The concept of rule-following is one of the fundamental concepts of analytic philosophy. This concept has been intertwined with philosophical semantics. In this article, the author describes how this concept has appeared in analytic philosophy and what role it plays in this philosophy. This concept, at first, was introduced in Wittgenstein philosophy, and Kripke provided a special version of it. This version suggests that there is some sort of semantic skepticism in Wittgenstein view. The author has mentioned replies to this paradox.

The transcendent unity of religions is a traditionalist’s approach towards the plurality of religions. For the first time it was Schuon who developed this theory in his book “The Transcendentl Unity of Religions”. Other traditionalist raised and expanded the theory. According to this theory religions have two esoteric and exoteric dimensions. Religions are united only in the esoteric level. But from an exoteric point of view they are different from each other. The realities concerning the exoteric level are relative and the realities pertaining to the esoteric level are absolute. Schoun’s viewpoint suffers from a number of problems such as relativism, and irrationality. The language applied by Schuon to express his view is a difficult language but the author has attempted to explain the theory of the transcendent unity of religions in an easy way and point out the flaws of this theory.