فصلنامه قبسات
پیاپی 97 (پاییز 1399)

The present issue is to study the two important epistemological and methodological foundations of modern west civilization and their rule on building it. This attempt is based on the view that studying these foundations, followed by referring to our own resources and receiving the same or different answers, helps us better to discover our internal foundations and recognizing the inclusive and  exclusive fears of  civilization and values.

The ‘demonstration of religious experience’ tries to prove God’s existence through the epistemological reliability of religious experiences. The intuition of God is a reason for His existence just as the observation of material objects can be a reason for their existence.  There are some challenges against this demonstration including the challenge of ‘contradictory religious experiences’ (which may be one of its most difficult challenges). The point of this challenge is that different religious experiences, formed in the context of various religious traditions, are so different from each other that it is not possible for all to be true and thus cannot be put together. The purpose of this article is to investigate and evaluate the solutions presented by the defenders of ‘religious experience demonstration’ to overcome this challenge. The result of this research shows that none of these solutions are capable of giving a complete answer to the challenge of ‘contradictory religious experiences’; although it seems the interpretivism solution is more defendable compared with other solutions. It is also concluded that religious experiences cannot be considered as proofs for God’s existence because they do not have the necessary and enough strength; rather they can be [seen as] affirmation for God’s existence. Therefore they still can be used as an approval for the existence of God. This research is done using library research method and is descriptive-analytic.

Creation ex Nihilo« is one of the competing theoriest of the opposite» Creation ex materea« is one of the most fundamental subjects in the history of the religious and philosophical thought of Origenae and the essential and inalienable means of "monotheism" in the religions of the Islm Christianity and Jews. The most important questions that have been discussed so far have been the discussion of how the first creation was from non-existence or from another object? The purpose of this study was to explain, analyze, and evaluate the theory of creativity in Islamic Christian, and Jewish religions by descriptive-analytical method and using the library resources and with the attention in Holey books of the mentioned religions, and the descriptive analysis of the texts that have brought about the creation of the debate has taken. The findings indicate that creativity is obvious and unequivocal in the above-mentioned monotheistic religions, contrary to the beliefs of Sadden or random, naturalists and Aristotle and Greek philosophers. Therefore, according to the interpretations of the Holey books of these divine religions, and most of the philosophers of these religions, God has created this universe; the universe begins, and this creation is from non-being to being as the creation and invention of no (non-existent) or the creation of the »la men shay« have been.

Although it is important and necessary to explain the status of perfect human in the system of being and the geometry of soluk (mystical conduct or manner), and at the mean time it has a significant social-political role and function in the human society, yet it is of greater importance and necessity when it is combined with Imam Khomeini’s insight, tendency and action. The reason is that he has demonstrated the role of perfect human in the fields of knowledge and value, description and recommendation, and soluk and politics; he has objectified the model of perfect human’s walayat (guardianship) for various levels including the infallible perfect human’s successor; and he has created a logical-managemental relation between mysticism and management, and mysticism, politics and society. The purpose of this article, which poses the matter of perfect human and its cognitive-spiritual and social-political functions, is to explain this same category. After explaining the introduction to the discussion (explaining the question, its background and the position of perfect human in the Islamic mysticism), its functions in the two mentioned fields are discussed. It is clarified, in this writing, that neither the knowledge of existential facts nor the highest levels of development in spirituality can be achieved without [the existence of] perfect human. It is also clarified that perfect human has social and political status, as well as existential-cognitive status to manage the human society, vindicate rights and fulfill justice.

There is a great stress on cognition of the soul in Qur’an’s verses and narrations such that it is introduced as the shortest way to achieve God’s cognition. Human’s rational soul has rational super-immateriality, in addition to rational and imaginary immateriality, which is considered indivisible and endless. Therefore super-immateriality means that soul is not stopped at any level of perfection and can be promoted to the highest level of the system of being after the station of divinity; at this stage it is called ‘haqiqate Mohammadieh’ and other titles.  This writing has the following innovations: a) presenting a better picture of the cognition of the soul, in both existential and essential fields, at the station of rational super-immateriality and at the non-stopping or continuance (la-yaqefi) station; b) discovering the litteral meaning of some Qur’anic verses appropriate for this station; c) understanding the elevated and wise meaning of the infallible Imam’s words at the true station of human’s rational soul. There are many [Qur’anic] verses and narrations on the super-immaterial station; thus if rational super-immaterial station is not considered, we will not understand many realities hidden in the verses and narrations and will not figure out their exact interpretation.

The special methodology of the Sadra’ian wisdom prepared the ground for the philosphical presentation of many theological and mystical discussions; including the discussion of “perfect human”, a term first used by Ibn Arabi in mystical books. Molla-Sadra has put forward various aspects of the status of “perfect human”, especially the infallible perfect human, in his important writings. The commentators of Sadra’ian philosophy have rather noticed this topic as well. The two great contemporary scholars, Motahhari and professor Javadi Amoli, have presented various researches with different approaches in this regard. This research tries to explain their views on the concept of “perfect human”. The three categories of “background of the term”, “definitions” and  of the infallible perfect [human] ” are discussed in this comparative study. The result of this research is that Motahhari has payed more attention to the background of the term “perfect human” and has relied on the philosophical discussions of ‘potentiality and actuality’ for his non-narrational definition of the term; yet professor Javadi Amoli has more stressed on the meaning of the term, rather than its background, and his non-narrational definitions are based on soluk (mystical conduct or manner) and mystical bases. Distinguishing infallible perfect human and non-infallible ones, the theological aspect is dominant in Motahhari’s works; thus no methodical model for the explanation of the genetic position of the infallible perfect human is seen in his works. On the other hand, professor Javadi Amoli uses mystical concepts to explain the infallible perfect human’s donated stations and genetic walayah (guardianship).

The main question of this article is to discover a deductive method for the production of mozaf philosophies. The author has defined of mozaf philosophies as follows: “of mozaf philosophy is a collection of ontological rational analysis on what, why and how is a phenomenon” (including sciences and matters). The method of production of mozaf philosophies is based on three analytic tools of ontology (ilal al-arba’ah or the four causes, the ten categories, the six appraisers of motion). The method of using these tools to produce a cognitive system for a science or a subject (including real and non-absolute conventional ones) is elaborately presented in this article. Four loops of the “communicative loops between absolute philosophy and mozaf philosophy” in humanities are also investigated in this article which are considered as the guide theories for the production of humanities’ subject matters. The four loops are as follows: the loop of determination of pattern and method, the loop of determination of the criteria of right and truth, the loop of determination of the model of the needs, and the loop of determination of the criterion of justice.  Mozaf philosophies are [used] for the discovery of the general rules of mobility and change of the individual and the society and the science of philosophy is responsible for the explication of the major equations for this motion and change; therefore mozaf philosophies may be produced on the basis of philosophical tools; and the relation between Discipline of philosophy and mozaf philosophies is not a mere nominal similarity.

This article will criticize Qur’anic reasons and testaments used to explain the base of ‘supposing revelation as dream’ [theory]. The first part is a criticism of the author’s method. The author has claimed to have a phenomenological approach while he has a reductionist view to the Qur’an. If [the Holy] Qur’an is presented to any fair-minded reader, its addressing mood will be clear. Unlike the [author’s] claim, the dispersal arrangement of Qur’an’s verses does not imply being like a dream; [yet] the dispersion of the verses of some Qur’an’s surahs – such as Ma’edeh, Ahzab or Nur – may approve the inefficiency , as declared by great philosophers, of some kinds of Qur’an’s inerpretations presented for these verses.  The repitition of Qur’an’s stories is not a real instance of repitition; each time it contains new concepts. Even if we accept there is repitition, it is not pointless; it has educational and moral purposes. The temporal discontinuity of Qur’an’s stories does not deny its addressing mood because Qur’an is not a mere story book; and although some of Qur’an’s stories look to the past and are discontinous, but this is completely compatible with the pompous narrative literature and approves its maximal comprehensiveness.