فصلنامه قبسات
پیاپی 93 (پاییز 1398)

The propositional approach is one of the most important non-linguistic approaches to Qur'anic revelation. In this approach, the meaning of "proposition", which is the key word, are meanings and facts independent of natural languages. Based on a propositional approach, these facts are formless, and the Prophet covers them with a particular language and form. In the past, scholars such as Zarkeshi and Soyoti have made this promise without mention to believer or believers this approach. In the contemporary era, this approach has been attributed to some Muslim scholars and philosophers. The innovation of the paper is to analyze these relations as your own problem and shows the incorrect it. He also criticized the reason for this approach and it points to its consequences and requisites witch diminish the importance of Qur'anic revelation. Above all, it deals with the intrinsic and extrinsic arguments of textual linguistics the Qur'anic revelation that these reject the propositional approach and confirm the linguistic approach. This article is organized in a analytical-descriptive, critical manner using written sources.

Heidegger's fundamental ontology is the philosophical basis of Gadamer's philosophical hermeneutics. The Heidegger's Method in Fundamental Philosophy and consequently the Gadamer's Method in Philosophical Hermeneutics -in their own words – is only existential phenomenology. Hence in philosophical hermeneutics concepts such as truth, existence, understanding, meaning, world, etc. are redefined with a phenomenological approach, and for this reason The use of these words in this hermeneutics and philosophy is quite different from their use in other hermeneutics and philosophies whose method is not phenomenological. But existential phenomenology has some fundamental criticisms of it that those criticisms cause both Heidegger's fundamental ontology and Gadamer's philosophical hermeneutics to be in serious crisis. Because phenomenology was created from the ground up to solve the corresponding of the object and the mind, but in fact failed in this solution and by the redefinitions of the fundamental concepts only wiped out the problem, as a result, it cannot provide a suitable starting point for philosophical hermeneutics. Secondly, phenomenology because it is ultimately Person-based and sphere of its influence is only about the appearances that are made for the interpreter, It leads to relativism and even idealism.

This article examines epistemological nominalism and its effects on conventional economics. Nominalism has influenced on the applied method of economics that includes hypothetical thinking and methodological individualism.  This applied method in turn has led to some effects in analysis, like the formation of civil society theory, the meaning changing of distributive justice, and the theory of utility and focus on microeconomics. On the contrary, the practical wisdom of Islamic economic can  achieve a self-applied method by applying the fundamental method of Islamic wisdom.  The islamic wisdom, especially Transcendent Wisdom regards the universe as truth and indication from the outside by a critique of nominalism. The applied method of Islamic economic is based on the ontology of the issues and in each subject depends on the type of being that subject. Therefore, it only uses the empirical methods and exceptional deduction in material matters that are capable of experience and other methods apply to other topics. On the other hand, the narrated proofs have a special place in the applied method of Islamic economic. This applied method has effects that recognition of human essence and its relation to economic action are among them. This paper examines nominalism and its effects on mainstream economics through a critical analytical and library method and suggests an applied alternative method to the practical wisdom of Islamic economics.

A reading that exists in different schools of man have a direct impact on various areas of social justice, including concepts, principles, issues and rules. The focus of this article is to examine the place of thinking potentiality and the inherent equality of human favorable the end results of the creation from anthropological dimensions in the field of social justice. The outcome of this study with descriptive-analytical method is: the potentiality of thinking, planning and inherent equality of human in early creation as anthropological principles in the field of social justice, provide cases of a particular orientation in this field. Social justice has various domains of theoretical and practical reason. Discussions of social justice in practical reason should be adapted to goals of creation on theoretical reason and its implications in practical reason and instrumental as well must be in line with the goals of theoretical reason. A wise man can plan to move toward perfection and reach a just society, based on theoretical, practical and instrumental functions. One of the requirements of practical reason, along with the goal of theoretical reason, is the inherent equality of human beings in creation. This principle in practical reason obliges us to observe equality in equal qualifications. The result of this principle, in the field of social justice, giving basic and non-discrimination rights in the field of equal treatment is open to all.

In ancient Greece, Socrates as Imam of philosophers called himself a philosopher. His goal of rationality was to find the truth and guide the behavior. Aristotle saw the goal of wisdom as pure knowledge and considered it superior to practical wisdom. With the rise of Islam and the emergence of wisdom in the Qur'an, Especially in the era of the translation movement due to the influence of Aristotelian philosophy on Muslim philosophers, this question arose: What is the difference between Qur'anic wisdom and Aristotelian philosophy? Is the practical wisdom of the Qur'an similar to Aristotelian philosophy is inferior? Our hypothesis in this study is the fundamental difference between the two. Therefore, the comparative study revealed that the following are distinct from each other: Qur'anic and philosophical wisdom in the sense of the word and its teachings of wisdom; the problems and goals of wisdom, The trainer and trained of wisdom, the variety of presentations and the ways of acquiring wisdom, the audience of wisdom, and so on are different. It also turned out, although the practical wisdom of the Qur'an is interior in terms relation to credit matters, but in terms insightfulness and gainfulness of theoretical wisdom, the practical wisdom is its criterion, and isn't inferior.

The disconnection of the Revelation and the seal of prophecy is one of the common beliefs of Islamic scholars. The Opening of the inspiration -after the seal of prophecy- is also one of the theological issues that has attracted the attention of scholars with different approaches. The Imamite scholars have also emphasized the disconnection of the Revelation on the opening of the inspiration, because they consider their imams have special knowledge of God which they call inspiration. Recently, according to the Shiite interpretation of the knowledge of the Imam, some want to have called for the Shiites to be degrade the seal of prophecy and consider Imam's knowledge as a violation of the disconnection of the Revelation. So in this article, after examining the concepts involved in the discussion, the truth of Revelation, its relation to inspiration and all kinds of explanations of Imamiyyat scholars with different approaches, the difference between the prophecy and imamate or the Revelation and inspiration are presented, and the Shiites are devoid of this inappropriate attitude.

This article seeks to explain the evidence by interpret of relevant knowledge, to confirm the unique role of purpose in integrating some suras. According to this, the reason for the development of the text in terms of contemporary literary theories is the existence of communicational purpose; from point of view Grammars, the development of the word depends on its utility and goal. The development of the trend has also been conditioned by a large purpose behind the text and on Rhetoric science is also stated, the conjunction of the word to rhetoric is conditioned by the existence of a secondary purpose (other than the literal meaning of the word). in addition to, In the discussions of the research method it is proved that coherence of the research texts, if the problem and the goal is determined, will be achieved and the topic-based texts will not be fruitful. According to the philosophy of science, The unity and distinction of the sciences, at least in the communication sciences, is the purpose of science. This article also points out the subject of sura is not capable of being coherent with sura. Because, firstly, in the research method, subject-based texts are disjointed and incoherent, it has also been proven in the philosophy of science that science cannot be distinguished by subject. In addition, it has also been stated in the practice. It is impossible that provide a topic that is comprehensive on all the sura issues and prevent other sura issues. And finally, the researchers have also provided a definition of subject unity which is practically a return to unity of purpose.

The infallibility of the prophets is one of the theological foundations of the Muslim but there is some controversy about its time and scope. Perhaps the most important reason for the disagreement comes from verses that seem to contradict the prophets' infallibility. This article has explained the view of Ayatollah Ma'rifat in this regard, with the descriptive-analytical method. From this perspective, infallibility is a divine gift but the spiritual influence of the prophet on strengthening and uplifting it causes its strength and weakness.In explaining Ayatollah Ma'rifat, Interpretation of verses that apparently contradicts the infallibility of the Holy Prophet indicates their innovation, who believes in a principled attitude and relies on the knowledge of Quranic sciences, however, the verse has been revealed to the Holy Prophet but the purpose of God is not the Prophet, and the judgment of verse is applicable to other Muslims.
 While some commentators according to the appearance of the verse, have limited the scope of infallibility in them, and another group has justified the appearance of the verses.