QABASAT
Year:2019 | Volume:23 | Issue:90 |Papers Count:7

There is no doubt that there is a tendency to the improvement and florescence of the personal and social potentialities of human being. Qur'an, which is a response to human's needs, has responded to this innate need. The Tanzili interpretation [of the Holy Qur'an], having a process and systematic view, leads to the discovery that the development methods provided [by the Holy Qur'an] are wise and are adaptable with the other societies after the time of Qur'an's descent. The obligations of writing the tanzili development-based interpretation are: systematic vision of the Qur'anic subjects and the internal coherency of the verses, surahs and the well-organized collection of the descent of the surahs, the necessity of paying attention to the goal of each surah and the purpose of inter-surahs, paying attention to the context [of each surah] and even the context between different surahs, division of the stages of descent of surahs according to the process of change of Qur'an's addressee, paying attention to the addressee of the verses and the circumferential situations of surahs and verses, and insisting on the extension of the achievements of the development-based researches on the Holy Qur'an to the times and cultures after the time of descent. Development-based interpretations have some flaws such as: not paying attention to the essence of the gradual descent of the Holy Qur'an, not having a process view of the matters pointed in the Qur'an, negligence of the meaningful combination of Islamic concepts, lack of a comprehensive systematic look to the Holy Qur'an, disregarding the extensiveness of the meta-surah contexts, insufficiency of theoretical sensitivity to the systems present in the Holy Qur'an and inadequacy of focus on mental systems or scientific organizations outside the Holy Qur'an, and finally not updating the result of interpretive achievements.

There are various descriptions and interpretations of the innate belief of God. One of these descriptions is the interpretation of the innate belief as a cordial knowledge which is neither a kind of immediate knowledge or intuitive knowledge nor a kind of acquired knowledge; it is rather a kind of knowledge entrusted by God in human's heart and soul and is his creation. This account has been presented by the followers of the separation approach and has various defects in terms of its basis, content and method such as: suspension of reason in finding the acquired knowledge of God, denial of the immediate knowledge of God and similar problems; and finally it cannot present a criterion for the justification of the innate belief of God. I have tried to present the correct idea in this regard using a descriptive-analytic method in order to have a critical investigation and explanation of this theory. The innate belief of God, according to the correct account, is a cordial belief and a kind of immediate knowledge. Since immediate knowledge is a kind of knowledge which is identical with outside reality, it has no mistakes and is self-justifiable in its justification and proof.

One of the most prominent aspects of most religions is their recommendations and emphasis on moral values in a way which is considered to be an intimate relation between religion and morality. In Christianity and Islam, dependence of ethics on religion was taken for granted. In this article, we assess dependence of ethics on religion from Adams and Tabatabaei’ s viewpoint. Adams, as a proponent of divine command theory, has circumvented the traditional objections against divine command theory by distinguishing the value from the obligation in morality, depending the obligation on divine commands and autonomy of value from divine command and finally, by separating the element of meaning from essence in moral propositions. In this essay, Adam’ s understanding of the concept of goodness and its levels has been compared with the grades of existence from Tabatabaei’ s viewpoint. Also, conscience from Adams point of view has been compared with innate (fitrah) and its role on ethics in accordance with Tabatabaei’ s vantage point. Additionally, the obligation from Adam’ s view point and ideality from Tabatabaei’ s view have been comparatively studied. Finally, social construction of morality in Tabatabaei and Adam’ s view regarding the role of “ other” and community in forming the morality has been discussed.

Metaphysics is generally a real knowledge which uses demonstration (proof) as its method of discovery; because it is merely argumentation which leads to certainty in its special meaning. Yet some metaphysic schools formed in the field of the transcendental wisdom school of Molla-Sadra do not accept a priori proofs – which is a proof via the nafs-ol-amr cause – because the subject of philosophy is 'being' and the predicates of being are all about being and are identical with it; the reason is that there is nothing other than the reality of being because of the 'principality of being' while being has no cause beyond it. A kind of posteriori proof which is [obtained] through general consequences is considered certain in the "philosophy of realism" and the method of discovery in metaphysics is considered to be this kind of proof. The method of discovery in metaphysics and this innovating view which is rooted in the words of Sheikh-o-Ra'is [Avicenna] is disclosed in this article using an innovative and process analysis.

This point that "how is God and his attributes" is an important issue in Islamic theology, philosophy of religion, philosophy and mysticism. According to the philosophical and logical doctrine, allegory or exemplification is not certainly; and could not be used so many in philosophical subjects. But there is many signs in Islamic philosophy that shows they have used allegory unusually in philosophical activity. Such as using suggests a special philosophical thought path peculiar to them. I want to show that, generally, there is two kind of exemplification in the Islamic source of thought that one is "example = mesl" and other one is exemplar= masal or mesal. The important phrase of Islamic philosophers especially Mulla sadra saing: God have no example but have exemplar" refers to this distinction. Both part of this phrase refers to two verb of Quran. Mention to the important exemplar of Islamic philosophy, l believe that exemplification in example meaning is a lateral resemble and exemplification in exemplar meaning is a resemble in erectile.

According to planetary spiritualism today's human is developed in the atmosphere of modernism; although this environment has created a specific glory and greatness in the technical fields in the form of a vast procedure, but it has more flaws [for human being] compared with the pre-modern human. All the attempt of this spiritualism is to find a solution to cure the illnesses and damages caused by the procedure of modernism for human being. The solution of this kind of spiritualism for the modern enchantment [and insanity] is to focus on and strive for the spirituality achieved through the theory of return to tradition and the common esoteric matter. The theory of return to tradition, which is an ideal for the freedom of the earthen (planetary? ? ) human in the modern period, is full of problematic points and has various ambiguities. In addition to the fact that it does not present a correct explanation of the concepts of tradition, soul and spirituality, it also has a kind of traditional pluralism and radical traditionalism; posing the collapsed strategy of ontology and the new insanity, it has no result other than the production of a new tendency to spiritualism which is a kind of non-identifying spirituality and is anti-religious and self-made.

The present article seeks to illustrate the concept of gender equity, which has been applied to contemporary issues in texts and upstream documents in Iran. Recently, the introduction of the title of Gender Equity Bill on the Sixth Development Plan raised questions about the concept and essence of gender justice, which implies a variety of views and beliefs about this concept. Diversity in the interpretation of this concept has raised controversy in the community. Hence, the present article seeks to answer the question of what is the meaning, concept, and meaning of gender justice? Since the notion of justice depends on various political discourses, first of all we try to describe each of these discourses. Then, the relationship between the concept of justice and gender in each of these discourses (traditional discourse in the West and Islam, modern discourse in the West and Islam) is examined.