مجله پژوهش های علم و دین
سال یازدهم شماره 1 (بهار و تابستان 1399)

Theorizing and analyzing its process is one of the issues in the field of science. In this article, by analyzing the theory, the nature of Islamic theorizing is discussed. Recognizing Islamic theory and explaining it is the basis of research. Based on this analysis, Islamic theory is presented on two levels: theories extracted from verses and hadiths and theories of Muslim thinkers. The first type, which forms the basis of Islamic theory, can be designed in three areas: (1) intra-religious issues, (2) interdisciplinary issues, and (3) issues belonging to a specific field of science. In this article, by presenting some definitions of theory, a comprehensive definition of theory is retold and the monopoly of the definition of theory based on empirical criteria is criticized. It is possible to present different Islamic theories in science by using the methodology belonging to different fields of sciences, with the specific aim of explaining religious teachings. This article is designed in three parts: (1) what Islamic theory is, (2) analysis of Islamic theory and the process of making theory, and (3) presentation of two types of Islamic moral theory in the form of a case study.

This paper is an analysis of Cosmological Argument whit a look on a paper that has been written by Kevin Davey and Mark Lippelmann.In this paper, the cosmological argument from cause, has been formulated in a mathematical way and it has been shown that a complete explanation can be possible in a closed system physically but not in a philosophical view and not in terms of cosmological argument. In other words the cosmological argument has been carried into a physical atmosphere and has been subjected in supported and suspended chains. This physical view on cosmological argument, leads to varied result in varied conditions and the final explanation in and closed systems is different. The use of formula and pictures of chains is a way to show that what happens exactly in this challenge.

Gnosticism is a numerous movement of thought that entered the world of Jewish-Christian thought in the second century AD and created important intellectual challenges in the field of Jewish-Christian theology. These challenges led to an examination of the origins of Gnostic thought and followed various theories. One of these theories considers Judaism to be the origin of Judaism. On the one hand, the Gnostics use of themes and even the words and expressions of the Old Testament shows the Jewish elements in this thought and on the other hand, the Jewish recognition of the origin of the Gnostic religion is incompatible with the strong anti-Semitic tendencies of the prominent Gnostic systems. Examining Jewish teachings and comparing them to the central ideas of Gnostic thought, such as the "meaning of knowledge”, the "concept of ultimate salvation" and the "unity of God and mystic" distorts the claim of the Jewish origin of Gnostic thought and according to the lack of convergence in these important and fundamental issues, the claim of the Jewish origin of the Gnostic religion is ruled out. In this paper, we examine the possibility of the Jewish origin of Gnosticism through content analysis method and an analytical-critical approach.

In the paper, the interaction between physics and theology is confirmed and it is shown that rise of Quantum physics in early of twentieth century caused not only changes in bases of classical physics, but also new subjects in domain of theology. For this purpose, an explanation of complementarity which is one of the most important Bohr’s achievements in elucidating of Quantum phenomena is given, and then the effect of complementarity in advent of theology discourse is represented. Therefore, it is cleared that complementarity had been effective on Mackay in explicating the relation between science and theology and his view about distinguish among various standpoints. On the other hand, the Bohr’s complementarity is indebted to Kierkegaard’s teaching about faith and it’s contradiction to objectivity. Finally, apart form confirming or denying of complementarity usage in theology subjects like it’s usage in physics, it is claimed that complementarity can deepen the various levels of theology doctrines which describe the religious truths.

Man has always tried to achieve new scientific findings in order to know more about the world around him to the extent that there is a direct relationship between scientific progress and change in lifestyle and human beings enjoy the phenomena of the universe. In the meantime, understanding the essence, the end and ultimate of science in its specific meaning, that is, empirical knowledge, has long been a great question for thinkers. Accordingly, some consider the infinity of science and some other believe in the full maturity of science. Each of the the Three linear, rotational, and hierarchical theories have believers who have explained the evolution and end of science from their own point of view, however,Qur'anic logic-based knowledge suggest a different manifestation of the end of science and the long horizon of the border of science production. It seems that scrutiny in the semantic field of the verses of conquest in the Holy Quran is a great tool to obtain a solid Quranic theory which is different from the common theories of the evolution of common scientific knowledge in the world. From the Quranic point, human being has the capacity and potentiality to achieve whatever exists in the skies and the earth, so the end point of human science is the realization of that potential power.

mollasadra following say the study of science in two ways: 1 - way of discovery and acquisition. 2 - Way of inspiration and inspiration. the method of discovery is the method of teaching and teaching and attention to reasoning that is a general way, and every one has its own limitations. But the path of inspiration and inspiration is the way God makes the light of science to the human heart, patriarchs and اولیا are in this way. In this way science is achieved with the purification and abstraction that the difference between the two sciences is the difference between the description and the taste, which through the acquisition of a person hears the sweet and learns it, but it tastes sweet by inspiration and inspiration. in order to obtain knowledge from the way of purification of knowledge through the purification of the self, mollasadra has a special importance, and it recognizes the inspiration and inspiration of inspiration to the prophets and the parents. the aim of this study is to investigate the ratio of knowledge and knowledge with the virtues and virtues of morality. therefore in this study, the relationship of science and practice, knowledge of science and knowledge with the virtues of science and vice of vice

Thomas Aquinas is the one philosopher among these middle-age philosophers who has attracted most attention from twentieth century researchers and scholars, hence the devotion of numerous essays, researches and texts to his thought. Nevertheless, no research known to the author has read scenic design of late middle-ages in the light of Aquinas’s philosophical thought in order to investigate whether his thought has had any impact on the visual elements of middle-age theatre and performance arts or not.Saint Aquinas sought beauty in various elements. Aquinas brought three elements - Integritas, Consonantia, Claritas – under the unifying concept of absolute perfection. In other words, he considered each element as part of infinite perfection. All this, while scenic design or stage design during the middle-ages – along with Gothic architecture – were made up of parts which despite their perfection, suffered from the defect of “detachedness”. As a result, visual elements could reach unity only if juxtaposed beside one another; in this way they could account for divinely concepts.The present research takes as its point of departure, an investigation of the aesthetics of the middle-ages and especially the aesthetics of Thomas Aquinas so that it becomes possible to compare Aquinas’s thoughts on aesthetic matters with scenic design of religious theatre pieces of late middle-ages. Towards its end, the present research considers the impact of Aquinas’s thoughts on the formation of some aspects of Renaissance aesthetics.

Abstract On the question of the interpretation of the universe, Nietzsche always tries to prefer mythological and philosophical elements to Christian and religious interpretation and reading. However, he himself states great achievements for Christianity that if higher than the influence of philosophical and mythological ideas. It is not less in human history. Nietzsche's critique of Christianity seems to be pessimistic and negative, while in other respects it expresses different aspects of thought or person. In his analysis, Nietzsche insists on polarizing the course of the interpretation of the universe, so that the ancient commentator and his own interpretation are on one side of the dispute, but do not place Christ (pbuh) on the other side, but only to this extent. He argues that it was an excuse for a beginning. He contrasts Paul with the apostle, who offers a different interpretation of what early Christianity was. He does not read because he occasionally avoids the issues of this religion in matters unrelated to Christianity. Nietzsche always emphasizes that Christianity inherits all the destructive currents of life and existence. This dichotomy of the interpretation of the universe is presented as a confrontation between ancient culture and Christianity, which does not seem to be in real harmony with human history because he considers Christianity to be non-genuine and doomed to non-existence, ruled by a human for at least two thousand years. He still does, although he deals with these issues in the form of a short phrase, but he did not want to speak as extensively as Christianity criticizes those achievements.

Interpretability or the existence of sacred texts and scriptures has been one of the issues raised by Muslim and non-Muslim thinkers. "Interpretation" has been used in the topic of interpretationOne of the most important issues in the Qur'anic sciences is the problem of understanding the analogies and the scholars of interpretation in terms of who is qualified to interpret the analogies, including disputes between scholars, especially Shiite and Sunni commentators. Compare the data and opinions of Fakhr Razi and Mulla SadraAccording to the above verse, some scholars consider the science of interpretation to be analogous to God alone, and others do not consider it exclusive to God. Mulla Sadra excludes interpretation from being confined to the domain of language, believing that every phenomenon has interpretation and interpretation. Believes in a certain way and considers the perfect example of Rasikhan in science in addition to the infallible non-infallible scholars.Fakhr Razi, on the other hand, believes that the only Almighty God is aware of the interpretation of the parallels. From their point of view, lack of knowledge of the interpretation of the parallels does not mean denying the existence of God; We also have faithAlthough science is not similar to verses.

AbstractRumi's thought about acquired knowledge and presence and his reliance on the passage of external knowledge and reaching intuition and seeing the facts of the world, led the author to refer to titles and evidence of argument, confirmation and insistence of the two pillars of Islamic mysticism on the originality and legitimacy of presence. And intuition in the conduct to ..., pay special attention to Rumi's narrow thinking on the subject of esoteric secrets and optical wisdom. In this article, Rumi's views on the characteristics of face-to-face science, through behavior, perception of jokes and truths, the contribution of my struggle in discontinuity and self-purification, reflection on the novel system of creation, ascension to the world of light, radiance of light on the hearts of seekers are discussed. And has been referred to as evidence in proving Rumi's belief and reliance on sacred and present behavior in esoteric perceptions.

The human shawl and the existential texture of the human body develops on the basis of the personality and temperament of the parent, and many of his or her temperament are formed from their inherited substance. As one of the most important issues in the science of spirituality, this problem is accepted and accepted in the main religious and scientific teachings, and human beings are forced and evolved on the basis of the genetic material and natural temperament of their parents. But does man have to oppose this religious-scientific principle and has no authority at all? Are the decrees of self-esteem and the severity of this affect on man deprived of liberty? In response to this question, several readings have taken place within the context of genetic conflict and the function of genes, one of which is the theory of two-faced genealogy. The first figure, assuming that genetic influences are immutable, believes in genetic determinism and denies human freedom. The second figure, relying on genetic studies and the development of appropriate technologies, shouts Promethean determinism and the conquest of the future that can apply the power of death and life to humanity by changing the mechanism of life.. In the present article, we have tried to explain and criticize the theory of gene myth and to prove the possibility of altering the temperament, freedom and personal will of the human being along with the principle of affective temperament and the central gene problem.

Contemporary physics believes that gravity and repulsion between sub-atoms cause vibrational motion and constant movement in objects, and considers this movement unstoppable even at the zero point of energy and a kind of necessity for the existence of the body. From this point of view, the cessation of intrinsic movement can be imagined only if the body disintegrates. On the basis of the originality of existence, Mulla Sadra extends motion in the existence of skeptical beings and considers substantial and intensified motion as inseparable components of moving beings. According to him, the movement and intensity of beings are permanent and will not stop even after death and resurrection. These two bases are comparable in several ways: Both bases have been proposed due to the inefficiency of previous systems. Both foundations consider the existence of motion as a prerequisite for the existence of beings capable of movement and movement. Contemporary physics, however, considers the intrinsic movement in the material world and current bodies, but in Sadra's final approach, motion and intensity, in addition to the material world, extend to all metaphysical beings except the necessary transcendence.