ANDISHE-E-NOVIN-E-DINI
Year:2008 | Volume:3 | Issue:11|Papers Count:7

«The state of being extraordinarily moral is the second prophetic miracle.» This is a new point of view which has been presented by a contemporary man of Islamic studies. From this point of view, Prophetic morals has been known a kind of miracle, with which is currently dealt in theological works. The position of this miracle has been regarded to be lower than the holy Qoran a higher than other miracles of the Prophet of Islam (p. b. u. h.). This miracle, contrary to that of Qoran, is his own act; not one done by God, the exalted. But it is the state of Prophet’s behavior and action established in the light of some Divine qualifications and characteristics. This idea, because of its essential and considerable effect in our concept of prophecy and religion, needs to be analyzed and criticized fundamentally. This paper can be regarded as the first critical and detailed study on the theory as a reasonable one.

How does the holy Qoran evaluate thought and its resources? In this paper, having presented the word thought, the author has centered on its applications in Qoran with regard to the order of revealing the chapters and then has analyzed the content of the verses pertaining to the word. Furthermore, the verses, considered with view to the resources of thought, have been analyzed and, in an exact classification, its resources have been introduced. Finally, to avoid common errors of the sameness of thinking and reasoning as is seen in some Qoranic translations and interpretations, their essential difference has been described.

Molla Sadra has viewed revelation, vahy, to be the connection and unity of the Prophet’s spirit with intellectual and fantastic world. To establish such a state, one should cut off any attention from low desires and let wisdom govern over his worldly tendencies. In such a state intellectual and fantastic faculties find appropriate opportunity to attain their own perfections, namely to observe fantastic and intellectual worlds. To justify the problem, Molla Sadra has used his philosophical principles including: 1- the unity of intellect, the agent of intellection and the object of intellection, 2- existential orders of intellect, fantasy and sensation. In this way, he has removed the objections against Peripatetic view.

Man has always been finding a complete model for semantics since the beginning. A model which can as a paradigm affects all branches of sciences. In the view of author, such a model can be found in Golshane Raz. Introducing the model from the work mentioned, the paper has tried to explain its sub structural foundations in three fields of ontology, epistemology and semantics. Some of the foundations includes analogicity of the worlds, the best world and the deference in Divine appearances and beauties, priority of knowledge by persistence, separating signified from the purpose of signifier and the possibility for intuiting reasonable meanings and … . This model considerably can lead to an improvement in words’ signification with regard to their inner meanings, to a state of being needless in using allegories when interpreting religious texts and to a distinction between the real meaning and some affairs additional to semantics. Furthermore, the model, meant in Imam Khomeini’s thought as the principle of neologizing the words for the essences of meanings, may be the key for understanding the secrets of knowledge and the main way for perceiving the symbols of Qoranic language.

Metaphysics, immaterial and semi-material beings and their particularities have been known among those opposing human powers of reasoning. Some, therefore, refuting any illuminative knowledge, have only accepted reasonable understanding. Jinn is one of distinct immaterial beings; the one that has qualified human mind for a long time. Can one accept the belief of those considering Jinn a real being or of those knowing it fantastic? This paper, relying on the holy Qoran, traditions, Qoranic exegesis and scholars` views, has dealt with different aspects of the problem.

What is the extension to which the act of reasoning and the standards of judgments are interrelated? The author, proposing Muslim scholars` views in the field and relying on traditions, ahadith, has concluded that firstly one has to answer the question: does the standard and expediency of Divine judgment lies in the judgment or in its object? The latter is signified, however, with view to some holy verses and traditions. Therefore, in some cases, one can obtain reasonability of standard and divine judgment. In this way, jurisprudents, when understanding the cause of judgment and in the lack of obstacles, can find the standard of Divine judgments. In the end, it should be stated that the discovery of reasonable standards of Divine judgments and talking on its necessity cannot be considered to be only passing through self-evident religious texts, establishing a kind of resemblance between self-evident religious and self-unclear texts and arousing the deeply rooted sensibility of Shiite scholars. It is essentially aimed, however, to prepare a ground for the progress of knowledge.

Today, mental difficulties, being in a large scale current, leave permanent effects on emotional state of people in society. In such a crisis, religion can be an effective agent for human life to be meaningful. Examining such a presupposition, it would become clear if religion is of an essential role in mental health or not. Many searches, including the ones performed by Markstorm, have been performed in the field. Few of them, however, have paid attention to excitatory intelligence. Therefore, this research has brought the relation between the two variables into consideration. The statistic society of the study consists in female students of M. S. course in Yazd University. As has been concluded, there exists a positive, direct and meaningful connection between the variables. Therefore, increasing one’s religious belief, one can increase his or her ability to control feelings and emotions. Again, as the findings show, maximum interconnection is there between the aspect of problem- solving and religious believes.