ANDISHE-E-NOVIN-E-DINI
Year:2008 | Volume:4 | Issue:13|Papers Count:7

Ghazzali when explaining the problem of revelation, has been influenced by Ibn Sina; therefore, his final view in the field, though being to some extent philosophical and theological, more seems to be mystical. His mystical explanation is based upon the uniqueness of revelation and intuition. On an ontological principle, He speaks of the covered table and of removing the cover for discovering the truths. In addition, he has used the general intellect and the general soul to explain the matter and put them in an orderly analogicity with a mental distinction. His ontological principle prepares an appropriate foundation for the hearth and its forces to be explained and his epistemological principle help him to explain the connection with the covered table, intuition and its different types. The conclusions of Ghazzali's view can be used in explaining hermeneutics, spiritual experiences and. Ghazzali's influence on next scholars, specially those of mystical tendencies is clearly perceived. The problems of attained prophecy and Divine blessing prophecy, spiritual experience in Ibn Arabi's works, general intellect and general soul, and explaining analogical order between revelation and other spiritual states in seyyed Heidar Amoli an Sadra' s works have been clearly seen. 

This paper has proposed the theory of descriptive revelation. Various divisions of revelation have been offered firstly and secondly, Qoranic revelation and descriptive revelation have been distinguished. Then some speeches of Shiite and Sunni great commentators have been quoted and the evidences for the proposed theory stated. Finally it has been justified that what has come in Qoran is Quranic revelation and what has transmitted in traditions descriptive revelation. Furthermore, some conclusions of the view have been referred to and some questions in the field solved.

Divine messengers have enjoyed different statues and accordingly different degrees and orders of revelation. The great Prophet of Islam, having all types and degrees of revelation, has been focused on by commentators, theologians and philosophers. The reason why is that they believe that all Islamic teachings have been revealed to him. He has enjoyed the highest and most spiritual degree of revelation without any intermediary. It is the basis of his being infallible in receiving Divine revelation. In this paper, different types and degrees of Divine revelation have been clarified and the philosophical view in the field criticized and taken a complete form.

The paper is regarded as a critique of James Rachels' proof against the Existence of God, the proof well known as ethical. In the proof morality is based upon the independence of ethical agent or upon the same norm considered by Kant for an action to be moral. Charles has claimed that morality so considered stands against the existence of God. Since God has been considered to be worshiped and divinely submitted. Charles has really claimed that revelation and Divine law as known to be the guidance of ethical living, not only lacks the role but also opposes the ethical action. Granted inevitability of ethical action, therefore, revelation and thereof, the existence of God cannot be reasonable. In this way, relying on the evidence of ethical agent, one is logically obliged to negate the existence of God, the adorable and the sender of revelation.It should be stated Charles put some objections against the proof but he answer them. This paper, surveying the objections, has paid attention to Quine's view opposing Charles'.

The view of fallibility of Qoran, the idea of some spiteful orientalists, was originally spoken of by some contemporary intellectuals as Muslim man of thought! Among the verses of fallibility is that called touch of the Saint, the verse in which the Saint has been known to be mad. The intellectuals say that they believe in what the Arabs of the revealing era believed in. They have claimed the view to be that of Zamakhshari and Taleqani. In the paper, the claim has been negated and the opposite view proved. As is argued against intellectuals, experimental science is methodically based on sensation and it can never be provable or deniable when regarded beyond sensation. Therefore, the madness has originally come from closed cause and thereby related to the far cause.

Religious pluralism claiming the equal truthfulness and salvation of Divine religions and their followers respectively, has been explained and justified in different approaches. The most considerable approach is the one trying to deduce the view from revelation. And it is the view that has considered revelation as religious experience. This paper, studying the alternatives for religious experiment with regard to the essence of revelation, and clarifying their part in religious pluralism, has explained if it will be reasonable to deduce the state of religious experimental being of revelation. Finally it has been proved that neither the view of religious experience nor the alternative views can lead to religious pluralism.

All Muslim have known the holey Qoran including 114 verses each formed of words and letters. During the movement of translation in the world of Islam, some considerable theological thoughts transmitted to Islamic community. Among them was the claim that the truth of Qoran is something beyond the words and letters apparently found in it; the words and letters designate the truth of Qoran. This idea has been originally proposed by Ibn Kallab and accomplished by Ashari to solve the problem of relating a temporal being to the everlasting one. Some have proposed the idea today, but not to solve the aforementioned problem. They have doubted in the authority of some Qoranic teachings, for them originated from imperfect knowledge of the Prophet or from the culture of that period. In this paper, the development of the theory and the reasons supporting it has been respectively described and criticized.