مجله پژوهش های علم و دین
سال یازدهم شماره 2 (پاییز و زمستان 1399)

The philosophical analysis of divine revelation and speech is one of the religious imperatives. The humanity of the words of the Holy Qur'an is a notion that has been created at least since the beginning of the fourth century AH to explain the manner of divine speech, and some among them believe that according to the principle of "fidelity" it is not possible to create the Holy Qur'an without the intercession of God And so, in the process of revelation, only unformed meanings have been revealed to the Prophet (pbuh), and he has been able to formulate and Arabize the meanings. Hence, after explaining how they tend to conform to the principle of similarity, their perception is analyzed and criticized. So that the principle of similarity does not prevent divine knowledge of the Qur'anic words, and according to their philosophical foundations, which are more stemming from Sadra's philosophy, including the foundations of the unity of being and existence in existence, one can assume with the assumption of the principle of the harmony and simplicity of nature, The words of the Holy Quran are considered to be God's immediate creation.

The study of the relationship between wisdom and the Shari'a has always been the concern of philosophers, and in our time it is more important to address it, because the world today is in dire need of spirituality and adherence to the Shari'a, a Shari'a based on reason and reasoning. On the other hand, if truth is the end of the law, what are the ways to attain knowledge that will lead man to the truth? This also has many ambiguities and different opinions have been expressed about it. In this article, with an analytical and descriptive method, we seek to explain that wisdom is beyond philosophy and wisdom is a philosophy manifested in the soul, spirit, action and practice of man and the result of a kind of revelation and intuition and beyond theoretical and discussion issues. It is mere. Among Muslim thinkers, we have chosen the views of the same judges of Hamedani, the sage and mystic of the fifth century AH, which according to some, is a combination of practical and theoretical wisdom. Among the ways of sense, experience and intellect, he proposes another way as "beyond reason" and considers true and root cognition only through achieving the highest cognition, that is, beyond reason. Shari'a is the criterion of the correctness of any knowledge and in explaining the principles of epistemology, one should use discovery and use wisdom as an epistemological tool in understanding the divine verses and in understanding the principles of ontology.

Statement of Issue:

 Islam is the most perfect divine religion that was revealed by Hazrat Khatam al-Anbiya (PBUH) for the guidance and salvation of human beings. Religion has originated from the source of revelation and human beings achieve religious knowledge through the actions, sayings and narrations of the Holy Prophet (PBUH) and the infallible Imams (AS). Religion is formed in three areas of beliefs, ethics and rules. Beliefs or principles of religion include: monotheism, prophecy, resurrection, justice and Imamate, which every Muslim believes in any of the principles of religion because they are not imitations and must be based on reason and proof. These principles apply to all matters of the universe. How to spread these principles in Islamic architecture is discussed in this article.

Research question: 

How is the process of spreading beliefs to the subjects of art and architecture?

Religious education is one of the principles of religion, current and current in all subjects of the world, including art and architecture.

The beginning of this research begins with a description of keywords and is explained through citations and theory, and then analysed through comparative studies to spread beliefs in Islamic architecture.

The most important findings and conclusions of the research: 

Each of these principles has a specific meaning and derivatives derived from these principles have general and inclusive meanings. The specific meaning of each is specific to the same principle and has a single meaning that indicates religious insight. But their general meaning, which is done through their derivatives, has a theoretical and philosophical dimension that has multiple and wide meanings and inclusion in various fields, and their examples have definitions that also appear in the science of architecture.

One of the innovations of Allameh Tabatabai is the theory of "Non-realistic perception". This theory has influenced their views in various fields. One of these is the interpretation of verses related to social issues. In this regard, while discussing social issues, Allameh has paid attention to the theory of "Non-realistic perception" and has justified and interpreted many of them on this basis. This research has investigated the effect of Allameh "Non-realistic perception" Theory in the interpretation of verses related to social issues in the interpretation of Al-Mizan by using the library search method and using the qualitative content analysis method (descriptive-analytical) and has reached the conclusion that he, in explaining issues such as Genesis Human social life, social relations such as brotherhood, sonship and marriage, word and language, social laws and contracts and oaths, have introduced the theory of "Non-realistic perception" and in some cases has presented a new perspective and contrary to the views of commentators.

The study of the story of Abraham (AS) is very important due to ‎its common themes in monotheistic religions and also the story of Lot ‎‎(AS) because of its closeness to him, which has a special coherence in ‎the type of content arrangement. Simpson's model is comprehensive ‎due to its comprehensiveness and proper demarcation. In presenting ‎his six models for examining the narrative in the discussion of ‎characterization, he refers to the actions and events in the narrative. In ‎this regard, he uses the transient structure of Holliday. For the ‎frequencies that occur in the story, it names six material, behavioral, ‎verbal, mental, relational, and existential processes. The present article ‎has studied this issue with a descriptive-analytical method. According ‎to the results, the material process is more frequent due to the ‎narration of the story of the prophets in both books. The verbal ‎process in the Qur'an gives a higher percentage, which is the reason for ‎direct dialogue and quotation in the Qur'an. Other processes also show ‎differences between the specific style of the Qur'an and the historical ‎style of the Torah. In general, the processes of the Torah story are ‎more detailed and together, so it includes more numbers, but this ‎happens much less in the Qur'an due to the scattering of the story ‎among different chapters, so that it can be said that the purpose of the ‎Torah is storytelling, but the purpose of the Qur'an’s stories lies ‎concealed behind other purposes

One of the most important issues in the field of science and religion wich is a serious challenge in the present age is the environment. Environmental degradation has made researchers seek to discover the main causes of the emergence of this crisis. One of the less-discussed aspects is the environmental attitude of corruption on earth from the perspective of quranic commentator and environmental scientists. This paper tries to investigate the attitudes of both spectrums to the environment and the factors of reform and corruption in the earth by using descriptive-analytical and comparative methods and addressing the opinions of Quran commentators and biological scientists. After a comparative study and analysis of the opinions of the commentators under the verses, it was concluded that the opinions of Quran commentators and environmental scientists have commonalities and on the other hand include fundamental aspects and differentiations. One of these commonalities is the destruction of the environment by humans and the destruction of cultivation contexts that lead to the disruption of the ecosystem and its impact on human life, ignoring the selby and compelling acts in dealing with the Creator, creature and myself, are the discernible aspects that show the superiority of the views of commentators over biological scientists.

Krishnamurti is known around the world as a mystic, thinker, writer and speaker. One of the main intellectual components of Krishnamurti (1895-1986) is his particular view of knowledge. rishna's idea of knowledge is very different from the view of Islam. Therefore, in this article, his view of Islam's view of knowledge has been comparatively compared to the library method and processed in a descriptive-analytical manner. It is completely different from the Islamic view and even contradictory in some cases. According to Krishna Morti, knowledge is the cause of numbness of the mind, wars and destructions, human instability, captivity of the mind, conditioning and hindering psychological change, along with ignorance, hindering human wisdom and freedom and is rejected. This is while the guidance of man through science according to the verses and hadiths of the Imams is emphasized by Islam. The Qur'an considers the cultivation of intellect and thought as one of the factors and constituent elements of man that cause his evolution. According to the teachings of Islam, what causes instability and confusion in human beings is ignorance.According to the Qur'an, Krishnamurti's view that knowledge used as a means to guide man within is an obstacle to discovery is rejected. Therefore, Morty's thought and view of knowledge is generally rejected and unacceptable from the Islamic point of view.

Throughout the history of religious societies, the fate of the sciences, especially rational knowledge has always been at the hands of the theological doctrine of that society. In this research, we used a historical approach to describe and analyze the views of historians on how science and religion interacted in prehistoric times, ancient Greece, and the Middle Ages in the world of Christianity and Islam concludes that science and religion have had dynamic, two-way and diverse relationships with each other. However, since the formation of science, there was always a conflict between theological doctrine and science, especially rational knowledge, both in ancient Greece and the world of Islam and Christianity in the Middle Ages; Although Christianity and Islam both at the beginning of their emergence, led to the growth of science And science itself - the rational Knowledge specifically - also provided the required methods for explaining religious doctrine to Muslim and Christian theologians, but there has always been a kind of incompatibility between the mental – psychological structure of the interpreters of religious doctrine, and the findings of rational knowledge.

The diversity and variety of human beings in religion is an undeniable reality, but its wisdom and wisdom has been voiced by religious scholars, philosophers, psychologists and sociologists. Some of these phenomena are considered to be non-cognitive factors, and some also suggest that it is an epistemic factor. The prime necessity of the first, pluralism and the second theological imperative is monopoly. This article, with the provision of Qur'anic typologies, narrative, philosophical, mystical, and ..., and their analysis into their proposed and autonomous theory, namely, "the authority within the boundaries of the class", whose theological imperative would be neither pluralism nor exclusivism, but inclusiveness. Reflecting on the typologies presented, it is shown that the religious view is not neutral in the categorization of human beings, but is valuable, directional, and can be explained in a rational pattern based on perception, faith, and morality.

Ibn Khaldun is pioneer of modern economic thought in the fourteenth century AD. A number of researchers have claimed that his economic ideas has no associations with later economic thoughts. They also claimed that his economic ideas are economic thought of Islam and he is the originator of the labor theory of value and historical materialism before Marx. In this article the mentioned claims are investigated and shown that according to the evidences, it seems that the economic ideas of Ibn Khaldun transferred to Scottish (classical) thinkers through school of Salamanca . Ibn Khaldun's economic ideas is not economic thoughts of Islam, but an analysis of the economy of Muslims. Ibn Khaldun also is not the originator of labor theory of value and historical materialism.

The Impact of the Sophistries (fallacies) of Existentialism on the Human Sciences Mental course of existentialism suffers from remarkable fallacies; Fallacies regarding the subject matter of the human sciences, such as taking accidental instead of essential and giving authenticity to the act instead of actor; methodological fallacy or fallacies regarding the methodology of the human sciences, such as employing the presumptive allegory and imperfect induction instead of surly analogy and perfect induction and object base (aiming) fallacy and to mixing target with means; mixing supreme, final perfection with free will which is mediatory perfection.Since the course of existentialism have influenced on learned and thinkers of human sciences, this caused them to look to thoughts, reflections and selections of men through this site. The output and product of this process was that, the human sciences which were going to collect and complete human sciences unless managing and directing correctly and properly the society, they are hindered or detained from this target. As an example, influenced by existentialists’ thinkers, who limited man to a practical experience or and look at man as limited worldly animal, existential psychology neglecting beyond animal nature of man and ignoring wide unacquired and eternal common characteristics of human beings such as perceptions, tendencies and special capacities, couldn’t understand that eternal characteristics of man aren’t extracted from living experience and is in an argent need to an intellectual understanding and comprehending that human being is constructed of two dimensions, a physical one as well as spiritual one. The present paper, participating descriptive and analytic method, while presenting an acceptable definition of human sciences will evaluate the influences of fallacies on subject, method and target of human sciences.

Hadith scholars and the consequences of dealing with theology(Study of epistemological and methodological consequences)Theology is a religious science that has not had a uniform history. Some believe it is necessary to address it. Some also oppose addressing it. Scholars of hadith have given several reasons for this opposition. They also enumerated the wrong consequences for addressing this knowledge. Those consequences for any other knowledge should be avoided. The question of the present article is that which epistemological and methodological consequences have the scholars of hadith considered for theology? Does theology really have such consequences? It seems that this effort of the scholars of hadith only makes the scholars of theology aware of some dangers that they may face when dealing with this science. And of course, these dangers are not specific to theology, and anyone who does not follow the correct conditions for research in a science may be caught in such errors. Theologians have also paid attention to these consequences and have tried to avoid getting caught up in them. Even if one of the theologians has made a mistake, it cannot be said that theology should be abandoned.