ANDISHE-E-NOVIN-E-DINI
Year:2017 | Volume:12 | Issue:47 |Papers Count:9

The theory of TCER is a theory in religious epistemology on which religious epistemology as a kind of human knowledge and, following it, is exposed to contraction and expansion. Though the theorist, when explaining his thery, has various claims to be criticized, the paper studies main teachings of the theory. As is understood, the theorist`s proofs fails to prove the theory in detail, though the part of non religious sciences in religious sciences may be partially agreed with and accepted.

Questioning on the origin and realm of states` sovereignty is known as the mostly common. The question answered by Muslim scholars also. Though their views have led to different kinds of states. In the paper, the question is centered on Imam`s political sovereignty. Finding the answer has been performed in a theological approach. As is understood by paper, Imam`s political sovereignty comes from Divine Will following Prophit`s sovereignty and includes all religious and political affairs. Therefore, contrary to common approaches, politics` state of being supported by religion and Muslims` historical experience prove the claim of the paper.

The traditions of human innate character are difficult and complicated and, therefore, bear different and, in some cases, opposite comments. Considering historically the traditions and surveying views of those in the past briefly and Allamah and Imam Khomeini`s views in detail, the paper studies these traditions. Classifying the traditions of human innate character into five classes with an exact and new philosophical analysis, Allamah comments them and presents a new view on essentiality of happiness and misery. Yet, Imam Khomeini knows t`awil as a solution in the way. Imam has viewed innate character as refletion of material aspect of man including parents` ways of nourishment playing as origins for happiness and misery. Answering the demur of determinism, he has known the material aspect as something leading to ones happiness or lisery and, at the same time, viewed thise two state to be attainable.

Albert Ellis` rational emotional theory is regarded as one of widely used theories for studing the effect of irrational beliefs on anxiety. On this theory, stress is mostly related to irrational beliefs. Avicenna has the same view in thefield. Al-Shifa min Khowfi al-Mowt, one of his works, was codified with technique of conten analysis and, then, was compared with Ellis` theory analytically. As is shown, Avicenna has viewed fear of death to be caused by four main agents including man`s full destruction by death, death`s being accompanied by extraordinary pain, Divine punishment and leaving family and properties. By the comparison made between the two, it has been made clear that both of them have known fear of death as something caused by irrational beliefs. Yet, what is meant by reality for them is different; since Ellis does not believe in an objective and absolute reality but Avicenna does.

God-based knowledge on God has been recommended and emphasized in religious texts, particularly in traditions clearly and implicitly. The statement know God through God is a frequently mentioned case in the field. Ibn Arabi has viewed this kind of knowledge as an intuitive knowledge limited to ahlollah, the people of God. Relying on his mystical approach and unity of existence and world`s state of bing manifestation, he has described the knowledge and known it God`s gift bestowed upon ahlollah. As is made clear, the place of reason in knowing God is also of importance for him. In spite of his critiques against philosophical way of reasoning, he views reason as Divine gift bestowed only upon ahlollah`s minds. As is understood by his emphasis on mystical way of knowledge, he has viewed God-based knowledge as limited to mystics; furthermore, he knows knowledge of religion and imitating God to be appropriate to mystics` dignity. He opposes other methods of acquiring knowledge of God.

The holy Quran, introducing Jewshes and Christaian as people of the Book, uses Torah, 18 times, and Gospel, 12 times, respectively for Moses and Jesus` revealed teachings. As is understood by some Quranic verses in the field, these two books have been confirmed by the holy Quran. Now one may ask: may one consider the confirmation to include the present versions of the two books? For the question two states may be regarded: one knowing the verses as confirming present versions and the other as confirming their versions as were the cases at the time of Quran revelation. Now, one may ask: how can we justify the holy Quran`s confirmation with regard to the two given states? The paper, believing particular meaning for Torah and Gospel has answered the question.

The study, being performed in a descriptive and analytic method, has intended to explain the difference between Sunni scholars and Vahhabis` on tavassol and to defend Quranic basis of tavassol with regard to Sunni scholars` views. Considering themselves as Sunnis, Vahhabis following Ibn Taymiyyah and Mohammad Ibn Abdolvahhab have refuted some kinds of tavassol including tavassol to deads of high degree of religious perfectins and to perfect people and, on this basis, view all other Muslim as being polytheism. One of their proofs for their claim lies in the tradition of estesqa and Omar Ibn Khattab`s turning to the Prophet`s uncle for demanding to rain. Yet, Sunni scholars have agreed with tavassol and crittisized vahhabis` attitude of the tradition.

Such categories as culture and religion have been regarded as the most essential elements of soft power in each country of today. Interweaven state of the two elements forms a considerably powerful and useful phrase as religious culture, the vital agent of authority and development societies. As is understood by the paper, in a mental definition by culture is meant public awareness on the environment while in a reality-based definition by it is meant the state and spirit ruling social and environmental attitudes and interactions. Such being the case, by religious culture is meant the same meaning in the case that it has been based upon religious teachings. Needless to say, religious culture is the obligation-based aspect of social culture. The method used in the paper is a library-based and descriptive-analytical one.

The study has intended to survey the view of those refuting religious science. As they believe, there may not be found any norm by which one may attain religious science and nonreligious science separately. They study subject, method and goal of science with regard to two levels of mind and objective reality. In the case of the latter, they disagree any meaning of religiousness, while in the former, they separate the position of judgement from that of gathering and claim that only on the position of gathering one may speak of religious science. And finally it has been concluded that their explanation is based upon a fallacy in which the two positions of mind and objective reality have been replaced misleadingly, some of their claims oppose their epistemological principles, and some of their claims lack any proof and oppose what happened in the history of scienc.