جستجوی مقالات مرتبط با کلیدواژه « نوصدرایی » در نشریات گروه « فلسفه و کلام »

The symbolic attitude of the language of Quranic stories has been raised by modern thinkers such as Mohammad Ahmad Khalafallah. In this article, in an analytical-descriptive way, while pointing to the unrealistic approach to the language of religion and the historical propositions of religious texts in the Western world, the view of Ahmad Khalfatullah has been critically viewed firstly and, then, relying on the views of neo-Sadrian thinkers such as Allameh Tabatabai, Shahid Motahhari, Ayatollah Mesbah, and Ayatollah Javadi Amoli.  This view has been evaluated. Findings of the research show that the view of Khalafallah is in conflict with the  manner of those of reason and rational arguments such as the argument of wisdom and also is in clear conflict with the verses referring to the attributes of the Qurchr('39')an (such as Hakim, Aziz, Furqan) and the verses referring to the aims of the Qurchr('39')an. In addition, the stories of the Qurchr('39')an have both positive and negative attributes, such as the description of the truth, which negates the claim of Khalafallah on the stories of the Qurchr('39')an and clearly proves their realistic state.

The present study attempts to investigate the Neo-Sadraian philosophers’views based on religious texts regarding the "necessity of the early settling of Adam (AS)" in Heaven. This research is of the citation kind and its methodology consists of analyzing and explaining the content. These philosophers maintains that an individual must start out his journey from the descending Barzakh, and necessarily, by traversing the plurality of the material world, voluntarily begin the evolutionary and ascending life toward the unity of the world of reason. Therefore, according to the Qur'an, Adam (AS) began the course of his earthly life began from the Paradise of Barzakh. In that heavenly place, he was presented with elementary teachings for his earthly life such as the Divine Names and the truth of becoming the successor of Allah and being worshiped by the angels. He also became acquainted with the demonic provocations and extreme hostility of the devil with the state of humanity. Therefore, the presence of Adam in Paradise is an introduction to perfection that must be established in the land of angels and then fallen down into the material world. This narration is nothing but an interpretation of the humanity's position, which includes the authority of humanity, as the prerequisite to humanity in all human beings, not just in the Prophet Adam (AS). And Paradise for Adam was a kind of self-discovery, and falling from Paradise was setting off on the path to evolution because the introduction to any ascent is a downfall.