MAQALAT WA BARRASIHA
Year:2004 | Volume:36 | Issue:74(2)|Papers Count:9

The scientific study of religion is one aspect of religious sudies that investigates religious behaviors and experiences within an emprical framework. Ideologocal surround methodologies represent an empirical approach to religious studies that is based upon a "post - postmodern" foundation. Such methodologies were developed as a reactoin against the reductionism of modernism and the extreme relativism of postmodern pluralism. Within these methodologies, conceptualizations of religious behavior and experience maintained by the sdentific observer and by the religious subject who is observed are brought into "dialogue" within an ideological surround. The result is a dialectical empiricism among perspectives on religion, These empirical methodological presumptions of any conceptualizations and research findings about religion, and thus reveal the limitations and unique vision of all perspectives. The Ideological Surround Model promotes a pluralistic, not a single and authoritative rationality; a balanced, though not an unbiased objectivity; an empirica, and not just a conceptual dialectics; and an empirical, and not personal and disorganized hermeneutics. By empirically clarifying the bias of all perspectives on religion, this methodology explores the possibility of peace, democracy, and integration among perspectives. In this articJe, empirical studies of religion based on this model are reviewed.

Two - fold logicians of the 7th century, with reference to the difference in the syntax of generic and indefinite propositions, set out to treat it as one kind of predicative proposition and to change the t:.iyartite division into the quadripartite one. They started criticising the hvo outlooks of generic indefinite and individual propositions. There is Cl difference between generic propositions and indefinite propositions. Since the former is not reducible to the contirmation of the subject and predicate, its predicate is not included in its subject, and it,; real subject is not identical with the mentioned subject. There is no syntactical difference between the generic and individual propositions on the above - mintioned issues. Their differences pertain to the predicate. With regard to generic propositions, as distinguished from individual ones, the logicians of the 7th century realized the logical importance of second order concepts. The present article is an attempt to study the contribution of two - fold logicians of the 7th century to the development of logic.

The three expressions of muhkam (explicit), mutashaoih (ambiguous), and tawll (hermeneutic interpretation) are Quranic terms and since long ago Muslim exegetes have had different views concerning thier meanings and extensions. In his Taf\1r al- mlz71n, Muhammad Hossein Taba1abai refers to 16 views concerning the meaning of muhk{l/n and mutashabih and disagrees with all of them. Instead, he poses the 17th view without referring to any criterion in this regard. This article does not intend to offer a new interpretation of this verse, for this issue is a secondary study. Put in other words, by studying the epistemic foundations of each exegete concerning those verses on God, the author tries to show their relationship. The conclusion of this research is that those who believe in tanzlh (declaration of incomparability) theology, consider the tanzin:i verses of the Quran as-- explicit and the tasnl51hiverses as ambiguous. On the contrary, those who believe in tashblhl theology consider tashblhI verses as expilicit and tanzthtverses as ambiguous. Both parties try to interprete ambiguous verses in a way to be in harmony with expilicit verses so as to bring about uniformity in the geometry of their epistemic views.

The scholars of Islamic schools of thought have treated the ambiguous verses (mulashlihihm) of the Quran in detail and have di!Icrent views with regard to them. Mulla Sadra ShTrazT,using a methodological approach, has divided these scholars into four groups: 1. the people of exoterism; 2. the people of la wII (hermeneutic interpretation); 3. those who are a combination of the first and second group: and 4. those who reconcile exoterism and esoterism. Mulla Sadra criticizes the first three groups, but accepts the fourth approach after studying it thoroughly. The writer has tried to examine this issue with reference to Mulla Sadras different works and eventually criticizes the matter briet1y.

This article deals with two schools of Mulla Sadras Transcendent Theosophy and Jaspers existentialism. In this study, one should take heed of the terminology of both schools in studying their problems and solutions. Of course, the two schools are of two differing histories and traditions, yet both of them emphasize the knowledge of man and refer to a central core in the definition of man as existence or soul which cannot be defined due to their dynamism, perceptual nature, and freedom. This fact possesses innumerable branches and offshoots and basically man does not enjoy a predetermined entity and each individual is unique in and of himself. In Sadras school of thought the body and soul are deeply interwoven. The body is the lower level of the soul, and the soul is the developed realization of the body. In Jasperss opinion man has different aspects: Dasein, knowledge at large, spirit, and"""- existence, which are all interacting with one another. In the eyes of both thinkers, man has various aspects. Nevertheless, in order to know him, one should pay special attention to his soul and its related aspects. Both thinkers have identified three realms in mans soul that are rated as soul functions and knowledge of them assists in knowing the soul better.

The issue of the infallihility of divine prophets is one of the,most important issues of Islamic Kalam. The results of this article has an important role in other branches of Islamic sciences such as the interpretation of the Holy Quran, the history of the prophets, the comprehension of religious texts, ethics, and mysticism. 1 have studied its Quranic reasons and tried to address the problems that have heen set forth with regard to the Quranic verses. This study covers various ideas of Islamic theologians and has discusses whether or not these ideas really belong to those groups and theologians. In fact, no suhject of theology possess such different views. Some theologians helieve that the holy prophets are devoid of any sin either wittingly or unwittingly in all their lives.

Thc Theory or copulative andnon - copulative existence was propoundcd hy Sadr al - Mutaallihln to the world of philosophy that brought in its wakc a proround change in most philosophical issues. Indccd. this theory was onc of the innovative theories of Mulla Sadra that cnjoyedparticular importance. But it must be noted that hefore dealing with thi~ issuc we should find what the contrihution of earlier philosophers to this theory was, and whether Mulla Sadra posed this theory without any background or, like other philosophical issues, it stemmcd r,:om synthesis or the schools of Peripatetics, IlIuminationist, Gnostic intution and unveiling, and Quranic teachings. It seems that it is dilJicult to find a philosophical or scientific phenomena without having and background. Many factors may be invo.lvedin the emergenceof a 11CWscientific or philosophical theory. One of these theories is that l1["copulative and non ~ copulative existence.The author of this article tnlces the background of this theory with a synoptic eye in order to reveal thc contribution of others, particularly that of Mulla Sadra. In this historical approach the author to explores the views of great philosophers such as FarahT, Ibn slna, Suhrawardl, and some other gnostics.

Philosophical secondary intelligibles arc the tools of philosophical studies. Philosophers use them to discover and explain existence. So lhe valij-lity of philosophy somehow depends on the validity of these concepts. This article first tries to examine Mulla Sactra s theory of philosophical secondary intelligibles. then criticise it.

The author of this article tries to examine the authentic sources of SalaJtyyah and study their methodological principles concerning divine attributes e.g. exoterism in the Quran, exorterism in the traditions of the prophet(s) and, critical attitude to of the ideas of the predecessors. Then the author criticises them using authentic standards of Islam and proves that on the basis of the methodologicalprinciplesof Safafiyyah, Tawliid would be impaired with regard to essence and attributes.