جستجوی مقالات مرتبط با کلیدواژه « تجربه دینی » در نشریات گروه « علوم قرآن و حدیث »

In this article we are concentrating on this question : is religious experience cognitive? In responding to the question, at first we point to nature of religious experience according to some thinkers, who believe in it. In definition of religious experience we rely on Schleiermacher, Alston and Swinburne's views. Then we say that their arguments are summarized in three main titles: (1) uniformity of religious experience whit sense experience(Alston) (2)appealing to principles of Credibility, Testimony and Authority(Swinburne) (3) uniformity in accepting conditions of religious experience and sense experience(Alston, ). About first argument we say when religious experience is privet and unrepeatable, how it can be same as sense experience that every one can test it and can transmit to others with evident propositions? About second argument we say that these three principles are applied just in sense experience and such is the third argument. About second argument we say that these three principles are applied just in sense experience and such is the third. Finally about the third argument we say there is deference between condition for accepting religious experience and accepting sense experience.

Today, the issue of revelation is one of the most serious and strategic issues of theology, which has attracted the attention of scientists. They have analyzed revelation and its relationship with religious experience with different tendencies and attitudes and from different angles. The result of these investigations is the various approaches that they have presented in the interpretation of the nature of revelation. One of these approaches, which has been widely considered by most thinkers in the modern period, is the view of some intellectuals who consider revelation as the religious experience of the Prophet with God. This article, which was written in a library method and in an analytical-descriptive method, is dedicated to investigating the nature of revelation and religious experience. The result of this research, shows the lack of connection between divine revelation and religious experiences. However, some contemporary intellectuals have looked at revelation from an empirical perspective and have considered it the same as religious experiences by ignoring the fundamental differences between the nature of revelation and religious experience. These kinds of theories about revelation have many problems and consequences, in this research, consequences such as: denying the heavenly aspect and the linguistic nature of revelation; Ignoring the infallibility of divine prophets and the generalization of revelation and its expansion in the historical context, etc., are discussed .

In the Western world, and especially among Christianity, due to the distortions of the books of the Old and New Testaments and the inadequacy of these teachings, various theories have been put forward as to whether these books are revelatory or not, regardless of whether they are true or false, the generalization of those views to the Holy Qur''''''''an is a persecution of this divine book. Yousef D. Haddad is one of the non-Muslim Orientalists who have tried to introduce the Holy Quran as a result of the experience of the Holy Prophet (PBUH) by comparatively comparing the Qur''''''''an and the Testaments and dividing the mission of the Holy Prophet (PBUH) into five different time stages. This article intends to examine his views on this issue by analytical-critical method and considering the difference in content and art of many Qur''''''''anic teachings (stories) with the Testaments and the divinity of the source of the revelatory findings of Prophet Mohammad (PBUH). Moreover, due to: the infallibility of the prophet (PBUH) in receiving revelation, the miracle of the Qur''''''''an, being illiterated the Prophet (PBUH) and many verses of the Holy Qur''''''''an, the empirical nature of the prophetic revelation and impressionability from Judaism and Christianity, and Holy Qur''''''''an''''''''s impressionability from the culture of ignorance and The idea of the homogeneity of Qur''''''''anic revelation with religious experience is generally become rejected. 

The history of the Holy Qur'an has a complete connection with the phenomenon of “revelation.” Why so is that the revelation of the verses of the noble Qur'an was only in this way, and receiving the heavenly message which is a kind of connection between the chosen and distinguished man with the unseen world, was fulfilled with “revelation.” Therefore, research is important in understanding revelation, recognizing and analyzing its meaning and nature accurately. The fact that revelation has different meanings in the Qur'an, it may lead to confusion of concepts and some may even doubt its nature and reduce revelation to the level of prophetic experience and consider the relationship between the two as the same. The premise of this article is that revelation is God's word to mankind, not prophetic experience. The word “revelation” in the Qur'an has distinctions and commonalities, the study and understanding of which can be of great help in proving this hypothesis. This article has been able to measure the understanding of the meanings of the word “revelation” in the Qur'an with the help of library tools and by analyzing different verses in the meaning of revelation. Then it is proven with narrative and rational reasons that the idea that [scriptural] revelation is similar to religious experience is fundamentally false. Hence, it is concluded that the empiricist view of revelation is a hypothesis of error.

This paper aims to discuss the concept and nature of religious and mystical experience, and related concepts such as discovery, intuition, and manifestation. One of the functions of religion in the realm of individual life is the experiences that confront one with religious affairs, which has termed "religious experience" or particularly "mystical experience". Mystical experience indicates that our life is linked to, and benefited from, the larger spiritual world, because our lives have both tangible and intangible areas. The mystic feels that what is found has content, meaning and reality and is a kind of direct perception of reality. Mystical experience is the account of the triumph of the human spirit over the body. It is the result of the prominence of human spirit.

The justification of religious knowledge and belief and its process are among the important topics in religious epistemology. One of the ways that some philosophers of religion have proposed in the contemporary period to justify religious belief is through religious experience. In this way, religious experience plays the role of basic beliefs to justify superficial beliefs. William Alston is a philosopher who explains the justification of some religious beliefs based on the sense of God's presence and experience in people's daily lives. According to Alston, the supremacy of superficial religious beliefs over religious experience has established a kind of social believer, and on the other hand, all believing practices are reliable and it is reasonable to cite them. By doing so, Alston has developed the basics of argument. This approach has a set of epistemological and theological effects and results, including development in basic propositions, epistemological justification of manifestation-based propositions, proof of truth and legitimacy of manifestation-based beliefs, proof of the realism of one's interaction with God, religious pluralism, and the presentation of a roadmap for happiness.

Muslim thinkers have always defended religion in various ways. Iqbal Lahori is one of those thinkers who tried to revive and rebuild religion in the new era. This research tries to analyze Iqbal's theological method in defending religion in a descriptive-critical way. According to the findings of this study, Iqbal, in negative aspect of his theological system, considers the method of "Islamic philosophers" and "traditional Islamic theology" as being incomplete rather incorrect in defending religious teachings. The pure rationality and lack of excitement of these two field is the cause of this turn. In a positive way, Iqbal has tried to defend religion through "religious experience," which has a semantic affinity with "mystical intuition." He believes that only this method is suitable for defending religion, and this method is in accordance with the Qur'anic teachings and in line with the needs of today's human beings. This research, as being critical partly, has shown that Iqbal did not have a deep knowledge of Islamic heritage and his theological research method did not have the necessary power to defend religion

Pluralism is one of the ideas emerging from the diversity of religions in Christian theology that reduces religion to a religious experience. One of the theories about the religious experience is Schleiermacher's theory of emotion. The theory emphasizes the intuitive and emotional aspect of religion, and religion is seen as independent of human experience and lacks the epistemic dimension. In this article, while explaining Schleiermacher's theory of emotion, it deals with its problems based on the definition of religion and the relationship among religion, reason, and emotion, and uses the logic of Nahj al-Balagha to present the correct method of religiosity and its essential components. The research method is descriptive-analytical and the results indicate that Schleiermacher's feeling theory does not provide a comprehensive explanation of the basis and end of the human religious act. In contrast, the Islamic view of the principle of religion is an approach that prioritizes religion's artifact by God and its control over beliefs and practices. In this approach, there is a logical and conceptual balance to the existence of reason and feeling within religion.

The Theory of "Revelation of the Qur'anic Rhetoric and Theological Structure" has been the dominant theory among Islamic scholars on the question of what and how the Qur'anic revelation has been since the beginning of revelation and the emergence of Qur'anic commentary and debate. However, some contemporary writers have, at a rare glance, believed that the Qur'an was a product of the spiritual encounter of Prophet Muhammad in the dream world, in which truths were revealed to him has been released by the Prophet in Arabic rhetoric and structure. This descriptive-analytic library research based on five groups of Qur'anic verses which, in their own words or verses, have considered the Qur'anic rhetoric and theological structure as well as its content from God. It argues that the theory of "revelation of the Qur'anic word" is a solid theory derived from many verses of the Holy Quran, and that the "dreamlike revelation" view is incompatible with a large collection of Quranic verses.

Though there may be found notable discussions on religious experience, the most notable discussions in the field originate from three problems: the what of religious experience, epistemological value of religious experience generally viewed and theological value of religious experience particularly viewed. The paper studies the three problems, the difference between western view and Islamic view in the field and different part of the phenomenon in the two mentioned traditions. In short, though religious experience may carry high degree of epistemological value for those of experience, those lack of such experience may not be logically obliged to agree with them; it may be met only as a confirmation and aspiration. Some western philosophers have viewed religious as essence of religion and some viewed religion as being based upon it. While, in Islamic tradition, it religious experience has been used for deeper understanding and higher degree of faith.

Knowledge of the truth of revelation and its descent has always been a concern for scholars and thinkers. Although it may be impossible to have knowledge of the nature of the revelation and provide a real definition of it, theorists have tried to explain and describe it to the extent of their understanding and ability. In this regard, various views have been raised, including the view of "religious experience." Based on this view, which is, in fact, rooted in Christianity and favored by some Muslim intellectuals such as Abdul Karim Soroush, the Prophet encounters God. In this encounter, no words or propositions are uttered; rather, revelation is the interpretation and the Prophet's account of his personal experience. Soroush seeks to solve the problems of revelation and tries to provide a natural explanation for it. In this explanation, the Prophet both formulates the revelation and interferes with the themes of the revelation. Since this theory leads to the identification of
revelation with religious experience, and reduces the revelation to a religious experience, it has indefensible requirements that have been faced by criticisms of many theologians and traditional believers. By presenting various perspectives on revelation, the present paper addresses the critique of Soroush's views and, finally, proposes a view that is both consistent with the Qur'an and tradition and accepted by Muslims philosophers and scholars.

Contemporary religious study has been interesting for many intellectuals including Dr. Soroush. In the course of his speculations he passed different stages. The first stage was his theoretical extraction and expansion of Sharia which continued in terms of expansion of prophetic experience. In his first theory he deemed religious knowledge as human, historical and relative. In the second theory, however, he extended it to the very nature of religion which in his view is historical and subject to change. In his new theory labelled by him as “Muhammad as narrator of Apostolic Dreams” he has taken one more step backward and in contrast with traditional beliefs he claimed to have opened a new window in understanding the process of revelation which in his view occurred altogether in dream and vision. He restricted the role of Prophet to narration and description of what he has seen in dreams and that is why he suggested interpretation-oriented understanding of revelation rather than literalism or traditional exegetical approaches developed in the history of Islamic sciences. In formulating and supporting his theory Dr. Soroush has arranged the argument in six premises. This article is an attempt to examine and criticize them undermining his argument which in eyes of the authors lacks any force and cogency

The ultimate aim of religion is to illumination of human being in light of knowledge and proximity to God. The truth and Path constitute the kernel of religion and Sharia its shell.
To Sayyed Heydar Amoli the supreme purpose of religion is monotheism and in terms of the People of gnosis the attainment of the status of “annihilation in Allah”.
In James’s view religion deals with the most profound moment of individuals and at same time is concerned with the very center of reality. The present article is an attempt to examine the views of these two philosophers on religion and make a comparison of their ideas on mystical and religious experiences.

Discussing on religious experience as the substance of religion, and retricting the religion to private feelings, is as the result of unability of the western philosophy for justifying religious teachings, in order to defend authenticity and independence of religion which is one of contemporary important issues in philosophy of religion. One of critics to such theories is that trusting on religious experience and restricting religion to private affaires has some crucial problems for justifying social laws, since understanding of social laws of religion as backgrounds for taking its legitimacy and acceptability can’t be possible. In fact, beliving in credibility of religious experience is caused to omit some significant aspects ofreligion from our social life, and also the social and just missions the divine Prophets, as messengers of God, and can’t be justified. In this paper, by considering Schleiermacher theory as the beginner of religious experience theory, it is tried to criticize its practical and social applications and involvements.

Of total clarity and necessity in dialecticalspeculative theology (Kalam) is the belief in Muhammad (PBUH) as the Seal of the prophets in the sense that after holy prophet of Islam no one else is to be called for prophecy. To explain the problem in neo-theology, however, took a new form and some Muslim intellectuals influenced by the attitudes and questions raised with modernism attempted to account for it in a way different from that of traditional thinkers. With different outlook, they believe intellectual growth and self-realization of human being or dynamism of new sciences to be the ground for the belief in prophecy's being ended. Having critically analyzed the ideas of intellectuals, the present article proceeds to show that the main reason for believing in Muhammad as the last holy Prophet is to found in the very faith, i.e. the integrity and infallibility of Islam and great Prophet (PBUH).