فصلنامه قبسات
پیاپی 101 (پاییز 1400)

Sadr, as one of the pioneers in the field of production of religious knowledge, has presented a substantial theory in this regard, according to which he has tried to establish Islamic economics. This theory can be generalized to other fields of humanities and is called "the theory of the scientific birth of religious community" in this research. According to this theory, Sadr believes that humanities is always dependent on and within the framework of a doctrine that has been accepted by the community studied by scholars. The focus of Sadr's theory of religious science is the dependency and relationship between science and doctrine; and on this basis, he explains the possibility of producing such science and its necessity.
The process of production of religious knowledge, from Sadr's point of view, is explained as follows: First, with the help of religious insights and commands and applying the ijtihad method and the approach of coherentism, the jurist uses the superstructure of the Divine law to discover the substructure and basic theories of the school. Then, if this school is implemented in the society and the events of the Islamic society are considered as the data for experimental methods, religious sciences will be born by the hands of scholars of different fields of humanities from the heart of the religious community.

According to the anthropic principle, the world, which has an observer, should be in accordance with this observer. This principle is regarded as an explanation for the present order in the world or the primitive condition of the world, thus disregards the explanation of its goal. In addition to the multi-world theory, it is rather sometimes regarded as a challenge for explaining the final goal of the world, even though it does not claim to explain the present order of the world. This article will present four means to defend the explanation of the final goal against these criticisms and will show that we can defend this explanation on the base of one of the following: criticizing the multi-world theory and paying attention to the explanation of the present order - instead of understanding the order- ; priority of the explanation of the final goal over the multi-world theory in terms of simplicity and comprehensive explanation; considering that it is more probable for an orderly world to belong to a collection of orderly worlds rather than to belong to a collection of accidentally orderly worlds; and paying attention to the order dominant on the mechanism of the realization of different worlds. Each one of these accounts is prior to its previous account in terms of not being based on a specific cosmological presupposition.

One of the most important matters in the philosophy of kalam (Islamic theology) – which is a second-degree knowledge of the science of kalam – is to study “the relation and effects of Islamic kalam on other sciences and scientific fields especially humanities and vice versa”. This article tries to provide two kinds of knowledge for the researchers [in his regard]. On the one hand, it explains the different kinds of relations between the two, and on the other hand, it studies this cognitive field, considering a more recent perspective. For the first part, it explains the two kinds of contradictive and cooperative roles, and introduces three kinds of mass cooperative relations (methodological, predicative and related to origin) based on the parameters and elements of science. They include different kinds of relations including: a) producing and consuming relation; b) dialogue relation; c) cohesive, corrective, and deepening relations in predicative correlation. For the second part, considering this field of knowledge, this article presents the importance and necessity of research, major and minor questions, the domain, background and position of the research and finally the logical structure for the performance of research proposals. It also suggest the foundation of a new field of study titled “the philosophy of the science of kalam”.

Most philosophers believe the relation between Haq (God) and the creation is homogeneity of the present Haq and the creation; i.e. they are both real existents although there are different opinions regarding the criterion of their existences. The peripatetic believe that creatures have simple realities and are completely different while the illuminati believe the creatures are essences and the philosophers of transcendental wisdom believe the creatures are independent or relative existence. The mystics reject any kind of homogeneity between Haq and the creatures, and consider Haq as a real existence and the creation as existence-like or virtual objects; and according to the Holy Qur’an and Islamic tradition, homogeneity between the two is incorrect.
It seems the mystics’ view has rational and narrational reasons and all the three views of philosophers – the school of peripatetics, illuminati, and transcendental wisdom – have plenty of rational criticisms, which make them impossible to admit. Therefore the idea of non-homogeneity of Haq (God) and the creation – which means that Haq is a real existence and is a necessary being by itself but the creatures are by accident and virtual - is approved with rational and narrational reasons and should be accepted.

“Culture”, as generally regarded in social sciences, is the most general and vast concept to include all non-material and semantic products (and even material products, according to some definitions) achieved by human being during his difficult historical social life. One of the subjects posed in the philosophy of culture, and culture anthropology and sociology is the question of the beginning, the origin, creation causes and preparing causes, and simply the ontological bases of culture. Reflecting on the views - with different approaches - presented in this article, I will try to answer this question as much as possible. Therefore, the main question is as follows: what are the sources, origins, beginning, and cognitive and non-cognitive backgrounds for culture as a whole (and therefore its elements and parameters). The method used in this article to collect data is documentary and to interpret the data is analytic, explanatory and deductive. The conclusion of this research is that human’s culture or cultural system is generally formed under the influence of a complicated collection of natural potentialities and talents, human multilateral relations, environmental factors (including natural and social factors), metaphysical factors (religious and revelational teachings) and dense historical experiences; and it has been continuous along with generations through the process of the formation of societies.

Theologians believe Resurrection is based on some matters, according to the Qur’anic verses, and believing in these matters is the corollary of believing in the Resurrection. This article, using a descriptive-analytic method, studies and criticizes the following four matters: the possibility of non-existence for the present world, this world becoming non-existent, the possibility of restoration of the non-existent, and the possibility of creation of another world. Some believe mortality is absolutely impossible and some have separated the matter for abstract and material beings, and some believe non-existence is possible but not real – which will be discussed in the next topic. Some have absolutely denied the mortality of the present world, and some say it is possible except for God, and some others have made more exceptions such as the arsh**, reasons and souls. Yet the meaning of mortality may be mortality of essence and accident or mortality of the form - meaning the distinction of parts and removal of forms or disappearance of the apparent (part of the world) and appearance of the inner part (afterlife) which is now hidden. There are three opinions regarding the restoration of the non-existent: it is possible, it is impossible, and it is different with respect to essences and accidents or between different accidents. If restoration of the non-existent was impossible, of course, the resurrection is not its case; the creation of another world, similar to this world, is considered possible by some and impossible by others. If the creation of another world is beside this world, there is no need to destroy the present world but according to the Qur’an’s literal meaning, the two creations are one after the other.

The issue of the other is an independent issue in contemporary philosophy, which has ontological and epistemological importance. Some twenty-century scholars have a special approach to this topic. Ibn Arabi did not discuss this topic separately, but we can discover his idea in this regard by studying his views.Ibn Arabi’s idea of rescue and not being Khalid (remaining in hell/heaven forever) is the result of his view regarding felicity, misery, obedience and sinfulness. Misery is concerned with human’s act and not his reality. Prohibiting bad suspicion and inquisition of the others, effects human’s relationship with the others and minimizes the inclusivistic view of felicity and the tensions resulted from personal-tribal desires for superiority which are themselves a result of the idea of exclusive rescue.

While the institution of family encountered the modernism onrush, which lead to the change of its ideas, values, relations and roles, and is losing its natural functions one after the other, religion can only support this institution by morality - as one of its destinations - if it revises its family morality principles.We are still presenting family morality in the present tradition of our society using less-efficient methods such as preaching, describing and commanding relying on the inherited data. At the same time, industrial developments, evolution of communications and spread of information have created a special condition, in which the role of the actor is not defined in our moral tradition, has raised some questions with no predefined answers, and has created new issues which cannot be morally overcome except through problem-solving. Therefore, religion can be efficient in confronting modernism only if family’s morality changes its method and content. This can be done by accurately explaining the aspects of this field of study. Using an analytic-descriptive method, this article explains the most important aspects of family’s morality in terms of knowledge, and thus gives a relatively exact picture of it and concludes that the reproduction of “Islamic morality” with an Islamic paradigm results in the presence of religion in family’s confrontation with modernism.