JOURNAL OF ISLAMIC KNOWLEDGE MANAGEMENT
Year:2021 | Volume:2 | Issue:2 (4)|Papers Count:6

Philosophical theology and theological philosophy are two emerging terms in the field of Islamic sciences. The present study, with a terminological approach (terminology) and inductive method, seeks to determine the position of these two terms in the comprehensive system of the Dictionary of Islamic Sciences. Accordingly, he has explored statements and writings that have either been in the position of explaining the meaning of these two terms or have used them to express their intentions, without specifying their meaning and purpose. The most important results of the research are as follows: The origin of both terms is methodological issues; Hence, "in terms of division" in both terms is "methodology". Regarding the meanings of the two terms, the difference in the meanings desired by the users of each of these two words is such that it cannot be referred to the single meaning and can only be justified by the promise of verbal sharing. All applications of "philosophical theology" and some applications of "theological philosophy" are related to the field of knowledge of Islamic theology. The proposal of this research is based on the basics of the terminology of writing, agreeing and reconciling on the meaning of "theology using philosophical methods, teachings and rules" for the term "philosophical theology", and abandoning the use of the term "theological philosophy".

The question is whether the Supreme Leader has acted systematically in explaining the Islamic lifestyle or not? The purpose of this article is to discover the geometric map of Islamic lifestyle in the thought of the Supreme Leader as an objective example and a successful experience of religious rule in the present era (the era of bombarding the Western lifestyle on the body of Islamic societies). To achieve this goal and using the method of ontology in epistemology, the thought of the wise leader of the revolution has been studied and his statements have been studied by descriptive and analytical methods. The research finding is that the realization of the Islamic lifestyle in his mind without considering other components, it is not possible, therefore, they have tried to explain the components that are involved in the realization of the aspects of the Islamic lifestyle. These components are: self-knowledge, intellect, cultural independence, explanatory, formation of Islamic society, Islamic progress, Islamic civilization, defense, social justice, role modeling and some moral virtues such as mercy, prejudice to national economy, selfconfidence, trustworthiness, Perseverance, honesty and also some moral vices such as extravagance, aristocracy, imitation. Obviously, the Islamic lifestyle has an ontological connection with these concepts, which in this article, the type of these connections is depicted.

The theory of metaphor, a concept introduced in the last decades of the twentieth century by two linguists, George Lycoff and Mark Johnson, challenged traditional theories. According to this theory, conceptual metaphor is rooted in the human mind and flows subconsciously in human daily life. Lycoff and Johnson have divided conceptual metaphor into three types: structural, ontological, and directional. In the present study, we have studied the verses related to the Resurrection with an analytical-theoretical method, in which a conceptual metaphor has been used in order to better understand and better comprehend what is unknown to us from that world, such as events, miqats and 170 letters. The results of the research indicate that the Holy Quran, due to the unfamiliarity and intangibility of the world after death, has used the form and tools of language as a metaphor to better understand this event; But the important point in this research is that among the verses of the Qur’ an in which conceptual metaphor is used in different types, most of these metaphors are related to the Great Resurrection, which God has expressed through the conceptual metaphor of the Resurrection and its circumstances. Its ontological type includes the most words and the structural and directional type is in the next order. This shows that transcendental and futuristic topics are more plausible to the audience in the form of metaphors.

Interdisciplinary studies have recently become an important field ofstudy in the West, affecting both education and research. In our country, some research institutions have been encouraging these studies forsome time. The fundamental question is whether these studies can bepursued primarily in the field of Islamic sciences or not? What is itsorigin and requirements? This article examines the epistemological andnon-epistemological existential origins of interdisciplinary as well as theintrinsic requirements and realization of interdisciplinary. The studiesconducted in the present article show that it is possible to re-read andredefine interdisciplinary by considering its origin and requirements inthe field of Islamic sciences; On the other hand, if we do not payattention to the stated origins, we will undergo intellectual and culturaltransformation in these studies and we will lose our scientific identity inthe face of this type of knowledge. This article is written by analyticalcomparative method.

One of the divine names that has the most use in the Qur’ an after the name of God is the word "Lord". The noble name "Lord" is a blessed and majestic name whose popularity with God, His prophets and saints is undeniable. This word is one of the words included in the Qur’ an from the root "RBB". This word is used in the Qur’ an in addition to the original meaning in another meaning; As in Arabic, it has other meanings in addition to the Qur’ anic meaning. In this article, this word and its derivatives in the Holy Quran are examined in order to obtain different meanings and its spiritual place in the verses of the Holy Quran. By examining the verses, we find that this word in most cases means God Almighty, whose meanings according to the relevant verses are creation, revival, immortality, creational guidance, legislative guidance and mercy, and in a few cases it has been used in the meaning of non-God. . The use of this word in the meaning of God brings us to the semantic range of this word, so that all the meanings mentioned in this word are hidden and in each of the verses, according to the context, one of its meanings is emphasized.

One of the topics discussed between the Ash'arites and the Salafis on the one hand and the Shiites and Mu'tazilites on the other is the vision of God. The Ash'arites and Salafis, who believe in the vision of God on the Day of Resurrection, cite verses from the Qur'an to prove their point, including the verses in which the word "meeting" is mentioned. Semantics and examining the opinions of commentators about the meanings of this word in the cited verses is a good way to achieve the correct meaning of the word and evaluate the correctness or incorrectness of those who believe in the vision of God. The etymology and study of different meanings of the word "meeting" in word sources, Quranic verses, hadiths, Arabic poems, word sources in other languages and analysis of the views of the commentators of the sects, make it clear that this word has many meanings and not just understanding the meaning of seeing. These verses are not correct and the opinion of a few Sunni commentators has confirmed it, but in addition to Shiite commentators, many Sunni commentators also have the opposite view.