Bishop John Henry Newman is one the most prominent theologians and philosophers in 19th century up until now. His groundbreaking moral argument for the existence of God through conscience enjoys great originality. Although so many researches have been done pertaining his argument, but this paper aims at thorough dissection of his argument, to do so, we bring up his related epistemological ground i.e. assent, apprehension and inference and their relation to each other and their application to the argument. Newman attempts to prove the existence of God through certain common feelings among human being which is produced by our conscience, by investigating the nature of these feelings like fear, shame and guilt, he concludes that these feelings need only one Divine Being, before which conscience invokes these feeling, this paper offers a novel formulation of his argument in seven steps, in order to make it more persuasive. At the end, we mention two main opponent of Newman’s argument and try to answer their objections by Newman’s own replies.

the present study investigated the status of the studies conducted in Islam’s field, employing scientometric methods. Extracted from Web of Science database, 6837 articles were surveyed for the growth rate, core journals, core authors, average citation rate, effective authors, countries’ contributions, lexical co-occurrence map, most frequent key terms, thematic domains and published formats. Ravar Matrix, USI Net and R environment were utilized to analyze the data. The findings indicated that the studies on Islam's field have had an ascending trend; studies are published more in article format, the average citation rate to the outputs in Islam's field shows a rise from 2008 to 2008 and a fall from 2008 to 2020; Christianity was the most frequent discussed subject in the studies on Islam’s field, key terms of “Islam”, Islamophobia” and “religion” were the most frequent key terms; Belhaj, Padela, and Prat are the most productive authors in the Islam's field; the journal ISLAM-ZEITSCHRIFT FUR GESCHICHTE UND KULTUR DES ranked first in publishing articles on Islam; and finally in terms of country, America received the first rank in publishing the outputs on Islam's field. Some suggestions are also presented by the researchers as to the implications of the research findings.

The origin of Gnostic thought and its evolution is a controversial topic. By critically examining Gnostic sects and analyzing the opinions of experts, this article will answer the following questions: What are the components of Gnostic thought? What are the sources of Gnostic thought? Were there any sects known as Gnostics before Christ? This research shows that most of our knowledge of Gnosticism is based on controversial Christian works and the Qumran manuscripts. According to these works, no group or sect was called Gnostic before Christ. Although some of the components of Gnostic thought, such as the originality of knowledge and the exile of the soul, date back to the pre-Christ era, and especially to Plato, some other components, such as the distinction between the Christian and Jewish gods, belief in the multiplicity of the eternal Christ, the primacy of knowledge over faith, are products of the period of the formation of Gnostic sects and their conflict with the Church Fathers in the first centuries of the common era.

This article is an effort to evaluate the epistemological and ontological presuppositions of John Polkinghorne's interpretation of the mechanism of God’s special action. Briefly, it can be said that in his view, God forms and models the world's processes with His act of injecting pure active information, but neither determines nor devolves them to energetic causality. His formulation is based on some presuppositions, such as a personal account of God, seeing the world as a chaotic system, ontological monism, and a critical realist approach in epistemology. The article has tried to answer four main questions: Is Polkinghorne's formulation of divine action based on a mere iteration of the god of deism? Is his formulation of divine action a mere pointless rework of a causal system which rules the world? Does this interpretation of divine activity mean divine intervention? And is his formulation an iteration of natural theology?

Avicenna is an influential philosopher whose contributions in ontology led to the transformation of Greek philosophy into philosophical theology in the Middle Ages. He distinguished between existence and essence, divided beings into necessary and contingent beings, and believed in the objectivity of existence. This article discusses Avicenna’s innovations in philosophical ontology and its influence on Christian ontology and theology, especially on Aquinas’ thought. The article focuses on the distinction between existence and essence and its implications in Avicenna’s philosophy and studies its influence on Aquinas’ theology. It will show that although Aquinas, especially in his De Ente et Essentia, is influenced by Avicenna’s ontology, his understanding of Avicenna’s views are sometimes inaccurate, and this has led him to disagree with Avicenna in some cases.

Modernity implies ways of social and organizational life that began to improve in seventeenth-century Europe and gradually developed into the rest of the world. Due to its unanimous and progressive rationality, modernity has been highly influential in social, cultural, and political spheres, both in the West and among Muslim nations. Nations’ encounters with modernity have not always followed consistent patterns, and every country has had a unique experience of its own. Iran and Turkey are countries whose modern experience bears similar characteristics but gave way to entirely different outcomes. Modernization in both countries accelerated the growth of political and philosophical opposition, including that of the Islamist movement that regarded modernity as the enemy of national culture and religious values. Iran and Turkey made different choices and formed different fronts against modernity. This article is a historical sociology of modernity in Iran and Turkey that evaluates the divergent experience in each country, applying Eisenstadt’s theory of Multiple Modernities to examine the changes and outcomes of modernity in them.

Currently, we are witnessing the real involvement of customers in the profits and losses of products and bank services within the theoretical structures of Iranian banks. However, it is different in practice and customers just receive the profit sharing services through this massive financial network. The main cause of such a problem in Iranian banking network is the lack of an appropriate purchase intention model for partnership facility consistent with Islamic banking and ethics. Therefore, given the importance of this subject, this research aims to classify and model the factors affecting the purchase intention of partnership facility in the banking network using the qualitative research method and data-based strategy. In this regard, ten top managers of Bank Saderat Iran were interviewed and forty-two concepts were identified based on three coding stages, known as open, selective, and axial coding. These concepts were classified in twelve groups: intra-organizational factors, macro environmental factors, service quality, price mix, people mix, product mix, promotion mix, process mix, research and development, customer-related factors, the bank’s brand, and marketing philosophy.

ʿAllama Tabatabaʾi and Carla Bagnoli are among philosophers who believe in an integrative approach to non-realist cognitivism. In their view, the phenomenology of moral judgments indicates neither realism nor non-cognitivism. Believing that the nature of moral judgments is normative and practical, they do not deny the objectivity of moral judgments, and argue that they are cognitive, indicative, and have truth value. Tabatabaʾi presents the theory of figurative perceptions to justify his claim, and Bagnoli justifies it on the basis of constructivism. This paper will compare the two integrative views of Bagnoli and Tabatabaʾi. After exploring the problem of the nature of moral judgment, Tabatabaʾi’s and Bagnoli’s views are introduced and, in conclusion, it is argued that although Tabatabaʾi’s theory of figurative perceptions lacks the perspicuity found in Bagnoli’s works, they both have similar analyses of the phenomenology of moral judgments and they both use constructivism to justify their claims.

Respiting or giving extra time (imhal) is a divine wont that means postponing the punishment of wrongdoers. Although not mentioned with a specific title, this wont is explicitly noticeable in the Quran in various places, such as in the encounter of prophets with the disbelievers and oppressors, particularly in the confrontation between Moses and Pharaoh. An analysis of this divine wont using the critical discourse analysis method shows the use of an element of Jewish discourse and its new articulation as a central signifier in the formation of religious-Islamic identity. This belief plays a vital role in the early centuries of Islamic history in the redefinition of religious concepts, formation of political identity, antagonism, and the formation of independent social identity for Muslims and for specific groups among them.

Empiricism has had various effects on the essence, method, and outcome of economics. Adopting an empirical approach in economics has been under the influence of both social and rational backgrounds. This approach has also had its impact on theories in Islamic economics, the most important of which has been driving out the study of the Islamic economic system from academic studies. An Investigation of empiricism from the viewpoint of Muslim thinkers reveals that their views are fundamentally different. This study aims to evaluate the data using critical analytic method, and to review the effects of Islamic philosophy on Islamic economics. The most significant finding of this article is that the Islamic principles related to empiricism can pave the way for the reconstruction of Islamic economics. Therefore, economics is regarded as a practical branch of knowledge and the prescriptive section will be included as a subcategory of Islamic economics. Some other results of using the principles of Muslim thinkers in this regard include: inner coherence in Islamic economics, having an appropriate theoretical framework before experiment, paying attention to the history of economic views, the insufficiency of induction in the cognitive process, using principles from other sciences, using practical philosophy in case of not achieving certainty, changing the approach towards the economic human, paying attention to the origin of preferences, and activation of the critical potential in the prescriptive aspect.