فصلنامه قبسات
پیاپی 110 (زمستان 1402)

In the symmetry problem of evil, the multiplicity and intensity of evil are used as evidence against the existence of God. According to this, there are terrible evils in the world that an all-knowing, omnipotent and pure good being could prevent, without losing a greater good or allowing a greater or equal evil, but he did not do so; So, the greater the severity and diversity of this evil, the less the possibility of the existence of a pure good God who is all-knowing and Omnipotent. Michael Tolley believes in the problem of symmetry of evil. He believes in the improbability of God's existence by relying on premises such as the plurality of evil, examining the possibilities of the theory of God's existence in comparison with alternative theories, and citing the Lisbon earthquake as the main argument. On the other hand, Alvin Plantinga, in response to Tully, relying on premises such as that theism is the most probable option, because its alternative theories have serious problems, by criticizing two of the premises of Tully's main argument, seeks to prove the existence of God. In this article, an attempt has been made to explain Tully and Plantinga's argument by relying on the library method and then presenting other criticisms of Tully's probability theory.

Is the goal of practical intellect the ultimate happiness or its foundation? Regarding this question, Islamic philosophers have considered the man’s ultimate and supreme perfection and happiness to consist of the perfection of theoretical intellect (a kind of knowledge) and considered the goal of practical intellect to be the grounding for achieving such happiness. According to this famous view, Mulla Sadra considers the perfection of practical reason to be a kind of negative grounding - that is, the remover of obstacles - in order to achieve the perfection of theoretical intellect or the highest and ultimate happiness, as a result, he does not consider practical intellect to be a companion of man in the ascending stages of man, especially after death. But according to his foundations about the soul, the aforementioned famous foundation cannot be considered free of contradictions with his recent foundations about the soul; Therefore, Mulla Sadra transfers the aforementioned famous foundation to another theory and deviates from it in a way. In this new point of view, he has taken the removal of the attachment of the soul to the physical body not in a purely negative sense but in a sense that its inner being is positive. He considers the immaterial and intellectual stages of the soul’s ascension as the transcendental collective status of all powers, which seems to have been removed from them with the perfection of the soul. In a more complete view, he considers the final goal of the soul as the total position and above it, annihilation, in which case, all the powers of the soul are completely united and all are annihilation in the God’s Essence, and even At this point disappears the duality that existed in the second view between practical and theoretical intellect and the soul is capable and active in the same way and in the same way that it is the knower, or both aspects are annihilation due to the annihilation of the essence of the soul in the God’s Essence.

The need for a coherent design of religious teachings in different aspects of life has led Muslim thinkers to draw religious systems in order to be more successful in encounter to different schools and in providing responsive systems to the needs of the individual and society. In this approach, in order to preserve the originality of the thought and the possibility of referring it to Islam, the contribution and function of religion in the field of systematization should be specified, and extremes should be avoided. In this paper, an attempt has been made to find out the vocation of religion in this field and the expectations from it in this framework, according to the theological foundations; Also, the influence of religious teachings on all kinds of systems and sub-systems, especially in the field of ethics, should be investigated. What this research has accomplished is the more precise determination of the meaning of system and the meaning of systemization. In this work, the approach of unnecessary scrutiny of words and terms has been avoided and the necessary formats have been determined by focusing on the need for systemization. Also, relying on the belief in the comprehensiveness of Islam, it has been tried to find out the extent of using the teachings of the Quran and Hadith to build any form of systems.

The discussion of the philosophy of the social system is beyond the level of the concerned description of conceptual analyses and theoretical explorations to establish the real foundations of reflections on society and community and reach a kind of social understanding. These discussions have mainly linked the issues to its main foundations and explained the concepts in a coherent network and can respond to what is the social system of Islam, its goals, foundations, method, and position with a comprehensive and rational view. This topic, on the one hand, considers an important philosophical category about society as an epistemic system, and on the other hand, it is considered a system that is usually implemented and applied by the government through institutions. The dos and don'ts are taken from an epistemic system and the frameworks are followed in the executive system. This article, which uses the qualitative content analysis method, tried to formulate the findings of the discussion as much as possible according to the intra-religious literature in the fields of scope, goals, foundations, sources, and methodology of discovering the system of social behaviors.

Feminist theology is a critical theology that seeks to create a feminist awareness of the masculinity of theology and uses gender analysis tools to examine and understand texts, traditions, rituals, and basically, the religious context to achieve proposals to explain the full contribution women in theology are useful. Feminist theologians’ approach to the question of whether existing Christianity can provide for women's concerns and emancipate them or not, has three spectrums: revolutionary, reformative, and reconstructionist. The types of feminist theology can also be described in four categories: feminist theology as a philosophy of religion; as a post-traditional theology; as hermeneutics of the Bible; and as the theology of religions. In this variety of perspectives, a three-stage development can be seen, which includes the presupposition of humanity for women, the critical positioning of women in the existing theology, and the reform of society. The focal points of Christian feminist theology are: the theology of life and fervency, the Father as a divine matter related to life, emphasis on the metaphorical and mythological construction of religious teachings, acceptance of pluralism as a source of knowledge expansion, rereading the moral norm; identity policy design, development of critical awareness, the necessity of individual exercise and social action. It seems that these matters are also meaningful in accordance with Islamic theology, and research in the tradition and dialogue with thinkers and experts in this field can highlight the scholarly and brilliant dimensions of Islamic theology.

The existence of various religions is an undeniable fact, But the type of exposure is important. This paper aims to analyze Ibn Arabi’s view of the diversity of religions through the lens of Divine names through the descriptive-analytical method. Considering that the universe is the manifestation of Divine names and the reflection of Divine attributes, and every human being is the manifestation of a name of the names, and some names are different from others, on the other hand, divine religions had prophets, each of whom is the manifestation of a name of Allah’s names; For example, Prophet Noah is the embodiment of God's purifying and glory, Prophet Abraham is the embodiment of God's befriending, Prophet Moses is the embodiment of God's awe and wrath, Prophet Jesus is the embodiment of God's mercy and kindness, and Seal of the Prophet is the embodiment of the Allah’s Greatest Name, which includes all the Allah’s names and attributes, and the mirror is the full view of the Truth. Therefore, the seal religion is also the most comprehensive and complete, and other religions do not have perfection and comprehensiveness, and it is not reasonable to convert to other religions despite the existence of a complete and comprehensive religion. With the conducted research, the viewpoint of mystics, especially Ibn Arabi, does not reflect pluralism among the existing attitudes about the diversity of religions. The author has followed this issue about the mystical works of mystics, especially Al-Futūḥāt al-Makkiyya and Fusus al-Hikam of Ibn Arab, the greatest founder of theoretical mysticism, and mentioned some evidence.

In religious texts, effects are stated for some actions of humans, which are not expected to be realized in a normal way and from natural causes. Since, on the one hand, religion emphasizes rationality and the system of cause and effect, and on the other hand, these religious texts appear to be against this system and the principle of causality, so it is necessary to examine these texts to resolve the apparent contradiction between the two mentioned propositions. The purpose of this paper is to solve this apparent and primitive conflict. To achieve this goal, in this research, the development of previous data and their completion have been done. The author has collected the information needed for the research through library research and has examined the problem and its sub-sections with rational and descriptive, comparative, and critical analysis. In this research, it was clarified that human actions are not only material but also have spiritual and supernatural aspects. These supernatural dimensions cause the creation of esoteric forms, the perfection or degradation of the human soul, and the gaining or losing of divine approval. Then, these supernatural causes and factors, with various immaterial mediators and then material mediators, cause the emergence of effects in the world of creation that are not expected on the surface; But due to the realization of the cause, their existence is necessary; Therefore, the effect of the actions expressed in religious texts is not against the principle of causality, but it refers to the supernatural causes that are beyond the reach of humans.