رمضان مهدوی آزاد بنی

Discussing about God and his attributes is always one of the central concerns of philosophers and theologians. Discussions about divine attributes are focused on the meaning of attributes and their proof for God, as well as expressing some related doubts, especially about the extent of divine power. The aim of the present research is to deal with the attribute of divine power. In this research, an attempt was made to express an image of divine power and then an ontological understanding that can be inferred from the speech of Imam Sajjad (peace be upon him) in the Sajjadiyyah. The result of the present research displays semantic reinterpretation of the extent of divine power, in this reinterpretation, the extent of divine power is determined as the limitlessness of God in action. The research method in the present article was descriptive-analytical, and the researchers have examined and evaluated the research problem in this research by referring to Safiha Sajjadiyeh.

Although different religions and societies have maintained their independence throughout their lives, they have influenced each other as well. It seems that the search for a primary nuclear origin for some of the tendencies and ideas does not lead to a definite and precise conclusion. The present article uses the library method to study the origin of mysticism in the major religions. Undoubtedly, wherever there is a religion that is revelatory and monotheistic, traces of mysticism can be found in it, even religions that do not seem to have any revelatory roots. Mysticism, as a special profession looks at objects and its surroundings with a deep and philosophical insight. It has a special attitude and tries to consider the meaning and concept of thigs, and its greatest concern is to find the man by himself. Therefore, it can be said that mysticism is a mold in which every religion and ritual is poured and takes the same form. Mystical view of religious teachings has a timeless independence and exists in the nature of any religion and its life span is equal to humans’ life span. In general it can not be considered the source of Islam or a particular religion.

Among the important issues in the philosophy of religion is the investigation of the existence of God and the assessment of its rationality based on various criteria. Philosophers who do not believe in God and criticize the rationality of faith always insist on different reasons. In today's age, thinkers like Schellenberg rely on the idea of divine hiddenness and try to present an argument against the existence of God. The essence of his argument is based on a kind of theistic attitude based on which God is a benevolent and merciful creator who is infinite in knowledge and power. Relying on this attitude towards God, Schellenberg's argument states that if God exists, then he must reveal himself to us because he is both kind enough and powerful enough to do so. The purpose of this article is to examine and evaluate Schellenberg's argument. In the present study, the authors, while presenting a modus tollens version of Schellenberg's argument, have challenged the logical insufficiency and the existence of a necessary relationship between the antecedent and the consequent. As a result, the lack of visual and non-visual manifestation of God cannot be considered as proof against the existence of God. To explain the lack of logical connection between the premises of Schellenberg's argument, the authors rely on the voluntarism view of faith. The present research method is descriptive-analytical with a critical approach. The result of the research showed that the hiddenness of God cannot justify atheism.

A significant issue among philosophical issues is to determine the relationship between ethics and religion. Traditionally it was believed that ethics is based on religion and there could not be any ethical system without religion. With the increasing critics against religion in the modern era the attempts for demonstrating an ethical system independent from religion has been increase as well. The proponents of ethical autonomy put forward considerable critics against ethics based on religion which is difficult to ignore. The aim in this paper is to deal with relationship between ethics and religion. The writer while approving the significant challenge offered against ethics based on religion defend a theory displaying two pillars for ethics. According to this theory epistemic and psychological aspect of ethics is distinguished. The writer will display that the epistemic aspect of ethics is independent from religion while the ontological aspect of ethics is depended on religion.

Immanuel Kant (1724-1804) is one of the philosophers of the modern era, who expressed his dissatisfaction with the school of rationalism and the school of empiricism and started to present an epistemological system in which the possibility of knowledge is displayed. The importance of Kant in the history of Western philosophy could not ignored by anyone, and with his appearance, Western philosophy is at a turning point, so that in examining the opinions of philosophers, we can talk about the term philosophers before Kant and after Kant. Kant spent all his efforts to measure reason in the scale of critical method and define the boundaries of human knowledge. As a philosopher of the modern age, Kant inherited an epistemological tradition that, on the one hand, Cartesian rationalism introduced reason as the source of knowledge, and on the other hand, John Locke and Hume introduced experience as the source of knowledge. The common point of this tradition was the emphasis on the possibility of acquiring knowledge. But in his epistemological system, Kant acted in such a way that the contribution of reason and experience was considered in the acquisition of knowledge. The common point of the mentioned philosophers is the possibility of acquiring knowledge objectively. Kant is a philosopher who seeks to show the possibility of knowledge in the framework of the intellectual principles of the modern age. His epistemological concern, like other epistemologists of the modern age, which is similar to the intellectual principles of the predecessors, especially Plato and Aristotle, is to achieve the truth. Emphasizing on the truth in an epistemological project on the one hand and adopting the theory of correspondence in the traditional interpretation about the nature of truth on the other hand can be a significant challenge for any epistemological theory that leads to a result outside this framework, and this point is a challenge that should not be neglected in judging and evaluating Kant's epistemological project.

The research method to examine and answer the main research problem is descriptive and analytical, and the authors use a critical approach to answer. To deal this task, the research is based on Kant`s works in particular is based on the Critique of Pure Reason.

Based on the presented discussions and insisting on some important components of Kant's epistemic system, the findings of the research are revealed. The findings of the research show that the epistemological concern that emphasizes truth and seeking the possibility of acquiring knowledge on the basis of the correspondence theory, cannot present an epistemological theory based on which the human intellect cannot access the truth per se.

Kant's epistemological theory is actually a point of view that is in the middle of the point of view of Descartes and John Locke. Because he accepts this part of Descartes' view regarding the intrinsic value of some concepts and John Locke's and Hume's view regarding the empirical nature of all concepts. (Kant, 1997, p. 33) One of the important aspects that is one of the components of Kant's epistemic system and by relying on it, one can infer cognitive deadlock from it in such a way that despite Kant's effort to display the possibility of knowledge, he suffers some kind of epistemic deadlock is the reflection on his theory of mind and its function.The meaning of Kant's Copernican revolution lies in the fact that until Kant's time it was the object that imposed itself on the mind, but in Kant's epistemic system it is the mind that imposes its structure on the object. (Kant, 1881, 374) It iswith this revolution that Kant searches for the laws governing things not outside but in man himself.to him, in metaphysics, the relationship between object and the mind is not according to the opinion of the ancients. According to the old method, the mind reflected the object like a mirror, but Kant changed this perception. (ibid., p. 375) One of the main axes based on which a kind of cognitive blockage can be deduced from Kant's epistemic system is this component in his epistemological theory. If the mind has the ability to impose itself structurally on the object, then how can one claim knowledge. Especially since Kant considers the result of understanding in his epistemic system to be the achievement of the world of phenomena, and considers the world of noumenon to be beyond the reach of understanding.The noteworthy point is that, although Kant tried his best to solve the main epistemological challenge and show knowledge as possible, his theory itself fuels epistemological problems and suffers a kind of epistemological deadlock. Because human reason is suffering regarding what is going on outside the mind, and this is Kant's epistemic impasse.As a result, Kant's epistemological theory unwittingly leads to a cognitive impasse that he tried to get rid of. Because the central separation in his epistemological system (phenomenon and phenomenon) and the lack of access of reason to the world of truth per se and the impact and influences of understanding on sensory data cannot have any other result than this.

Philosophical mentalism is one of the most important topics in philosophical epistemology, which can be said to have priority over other issues of this science: until the problem of mind and mental existence and the correspondence of mind and object are not explained precisely, no useful result can be obtained regarding the value of perception, science and information; and until we are not sure about the value of information, discussing other issues of philosophy and even other sciences will not be useful and reliable. Therefore, the discussion about mentalism and consequently mental existence and examining its epistemological role are of special importance. Avicenna’s view, as the great Islamic philosopher, about mentalism can inform us about the origin of many differences on the issue of the value of science and information. Using a descriptive-analytical method, this study aims at justifying the external differences around science and information from Avicenna’s viewpoint by examining his theory and rereading his arguments in proving mental existence and its correspondence with objective existence.

The present research seeks to examine the views of Allameh Tabatabaei on the origin and evolution of human moral character and draw the theoretical framework and the general structure of this theory based on his opinion. To do this, first, the issues related to the moral character of man and their answers were extracted from the works of Allameh Tabatabaei and were interpreted and analyzed with a rational-analytical approach. Due to the importance of problemoriented, this study addresses two main issues: 1) What is the origin of the emergence of moral character from the perspective of Allameh Tabatabaei? 2) What are the internal and external-environmental factors of the growth and evolution of human moral character from his point of view? In the interpretation of Sharif al-Mizan, Allameh considers Shakeleh as the meaning of temperament and considers it to be a set of psychological traits of a human being that emerges in his relationship with objects and persons. Therefore, according to Allameh's philosophical analysis regarding temperament and the quality of its creation in individuals, he considered temperament as one of the sources of moral character. Allameh has mentioned internal and external (environmental) factors for the growth and evolution of human moral character. Internal factors are placed in three cognitive, emotional, and functional areas. From his point of view, essence and nature are internal factors, but the most important internal factor in his opinion is free will. Moreover, Allameh refers to external (environmental) factors, that are outside of man’s essence and are in the circumstances and atmosphere of his life, such as customs and traditions, imitation habits, and the influence of society, geographical environment, family, peers, and so on.

Although al-Farabi’s treatise al- Jam’ Beyne Ra’yy Al-Hakimayn, affirms that the scope of the subject matter of philosophy encompasses all beings, and this is, in fact, an affirmation of the Greco-Aristotelian nature of philosophy, from the attributes and descriptors he counts for philosophy it can be inferred that, in this treatise, he had the Quranic concept of wisdom in his mind for the term philosophy. The present paper argues that al-Farabi views the nature of philosophy as the knowledge of all beings, meanwhile the way he has depicted the identity of this knowledge reminds us of the religious concept of wisdom in the Muslim’s holy scripture. In a broader sense, the identity of philosophy, asdepicted in this treatise, has a Greco-Aristotelian nature with a religious identity characterized with Qur'anic terms such as persuasiveness, non-difference, lack of inconsistency in its rulings and conformity with the actual text as expressed by divine men to be received and emulated.

Philosophical knowledge regarding God always was among main concern for philosophers. In Islamic philosophy the great philosopher, Avicenna has presented in his latest book Al- Esharat a unique way to display how we can come to know the existence of God. Calling this particular way as Seddigin his new approach provoked many discussions. Many thinkers have accepted his new way while putting forward some critiques against his approach. The aim in this research is to deal with Avicenna`s new approach and the writer attempt to defend Avicenna`s new approach by fulminating it on the basis of intuition. The question that is answered in this research is whether the new method that Ibn Sina has introduced about the God in the aforementioned book suffers from the error of inferring an example from the concept? In this regard, relying on the works of Ibn Sina, while presenting an intuitive account, the author will show that Ibn Sina in the intuitive analysis of existence shows the necessary being as the result of his analysis, and in this way he does not make the mistake of inferring an instance of the object from the concept. The result of this research is that the philosophical value of the method that Ibn Sina has presented in this book in relation to the knowledge of God is valid in the form of philosophical thinking and relying on theoretical concepts and has been a successful step within the framework of theoretical concepts.

Although different religions and societies have maintained their independence throughout their lives, they have influenced each other as well. It seems that the search for a primary nuclear origin for some of the tendencies and ideas does not lead to a definite and precise conclusion. The present article uses the library method to study the origin of mysticism in the major religions. Undoubtedly, wherever there is a religion that is revelatory and monotheistic, traces of mysticism can be found in it, even religions that do not seem to have any revelatory roots. Mysticism, as a special profession looks at objects and its surroundings with a deep and philosophical insight. It has a special attitude and tries to consider the meaning and concept of thigs, and its greatest concern is to find the man by himself. Therefore, it can be said that mysticism is a mold in which every religion and ritual is poured and takes the same form. Mystical view of religious teachings has a timeless independence and exists in the nature of any religion and its life span is equal to humans’ life span. In general it can not be considered the source of Islam or a particular religion.

In the twentieth century language has become the most important philosophical issue. In the field of religious studies, one of the important issues is the issue of language too, and the language of religion and the way of understanding religious texts have become an important concern for religious scholars. The question that what is the nature of language used by God Almighty for expressing his meaning and purpose, is one of the most important issues in religious language controversies. As God in religious texts, including in the Holy Qur'an, has established a text-based communication with humans, does the Holy Quran, before responding to other human needs that are essential to his salvation, address this fundamental question about the nature of the language that has been used in this text-based communication? The importance of this question is that the methodology provides an understanding of the Qur'an. In this research, the author tries to provide a positive response to the fundamental question, expressing that the language of the Quran is a pragmatic language. In this regard, in order to defend the pragmatic language of the Qur'an, the author first describes the characteristics of the language suitable for the Qur'an and then shows that the pragmatic language has the features of the proper language for the Qur'an and is used in the Qur'an. The result of this study is that the language of the Qur'an is an existential and natural language.

Trying to show the epistemological value of religious beliefs has always been one of the preoccupations of philosophers and theologians. While a group of philosophers of religion denies the epistemic value of religious beliefs, others emphasize their epistemic validity. Although each of these two groups differ in their criteria for the epistemological evaluation of beliefs, they all consider the nature of such criteria to be a priori. In the meantime, by denying this common point, the school of pragmatism tries to evaluate the epistemic value of religious beliefs based on their practical aspects. The aim of the present study is to try to examine the validity of pragmatic views in evaluating religious beliefs based on the Quranic teachings. In this regard, based on some verses of the Holy Quran, the authors will show that pragmatism as a criterion in determining and evaluating the epistemic value of religious beliefs is not incompatible with the Quranic teachings, but several verses have pragmatic aspects. The approach of this research is critical analysis and its result is to show that pragmatism as a criterion for evaluating the epistemological value of Islamic beliefs should not be considered as a threat. In this regard, it will be demonstrated that, in evaluating beliefs both affirmatively and negatively, the Holy Qur'an judges them based on their practical results, rather than presenting logical arguments.

Although many debates have been made on death, but thoughts on death are among the issues that have always been the subject of concern by many thinkers in the East and the West. For Muslim thinkers, traditional discussions include a discussion of death, but in the West, with the philosophers of existential philosophy, death is considered one of the important issues. Heidegger is one of the existential philosophers who displays thoughts on death as his main concern. The present article aims at presenting a metaphysical account of Death Thinking in the works of Allamah Tabatabai. The authors while trying to point out this issue, will evaluate thinking on death from Allameh's perspective and Heidegger's Death Thinking. As a result of the discussion in this article, it will be argued that the thought on death with these two thinkers results in different consequences due to different metaphysical attitudes. However, there are some fundamental similarities between these two thinkers. The methodology of the research in this article is descriptive-analytic, and the writers, relying on the works of these two thinkers and their commentators, evaluate with critical rationality approach death thinking of these two thinkers.

The issue of science and religion is a central topic of religious studies since seventeen century after the occurrence of scientific revolution. The theory of evolution put forward by Charles Darwin is seen at the center of this dispute. Religious scholars and theologians attempted since then to find a way out from the challenge put forward by Darwinian theory of evolution. Considering the direct relation between the theory of evolution and the issue of human creation in Quranic verses Quranic scholars and interpretations displayed attempts to solve the problem regarding Darwinism. Some scholars try to reconcile between religious beliefs and theory of evolution. In Islamic traditions a group of scholar attempted to make agreement between Quranic verses regarding man`s creation and the theory of evolution. This view has been criticized by many thinkers among which Haroon Yahya is seen well known thinker. He denies the theory of evolution and believes that on the basis of Quranic verses a Muslim could not and should not approve it.

Background and Purpose :

Despite many valuable researches on religion and health,but the issue of mental health and the ways of presenting religious teachings still need to be studied. One of the possible results of using an improper method in teaching religious beliefs is its impact on psychological health. The aim in this paper is to deal with the role of ways of teaching religious beliefs on psychological health of Babolsar female high school students according to teachers` viewpoint.

In this descriptive- survey the study subjects were Babolsar girl high school teachers. In this project, we selected 100 teachers by random sampling method based on Morgan table. We collected data in a questionnaire that Cranach’s alpha coefficient was estimated at 0.911. Data were analyzed by descriptive statistics and regression tests, using SPSS 16 software

research revealed that according to teachers’` viewpoint the methods of teaching religious beliefs (storytelling, reasoning, dramatic and allegorical methods) played a significant role on the mental health of Babolsar female high school students. The statistic disclosed that the ways of teaching has74percentage impact on students`sychological health.

The result of the research displays that the promotion of religious teachings in a specific framework can be realized, which if not followed, cannot achieved its aims and may sometimes have opposite results. The test results also indicated the same conclusion.

Philosophical demarcation regarding sensible and non- sensible world was always a distinctive among philosophers since the inception of philosophy. The result of such demarcation was to build two different kinds of philosophical grouping. On the one hand, there were the materialist philosophers who considered the limit of existence up to sensible beings and on the other hand, there was philosophers who hold that the limit of existence is extended beyond the sensible world as well. A significant distinctive matter in this regard is the method by which the discussion is settled. The aim in this paper is to deal with the method by virtue of which the question about the limit of existence could be dealt with. The writers attempt to reveal that in Plato and Avicenna`s view the method of investigation into sensible being was a common feature. The result displays that both philosophers took the method of investigation into sensible world in action with different metaphysical implication. Plato reached to Ideas and the world of Forms while the Avicenna resulted in natural universal which shared its existence with particular things in sensible world.

The issue of family as the significant concern has been preoccupied by the mind of many scholars in many areas such as religious studies, psychology, and education. Family is considered as the most significant and secured basis for all human beings playing the most serious and affective role on human societies. Therefore one can say that human happiness is based on the quality of family. This point makes it necessary that to reach and fulfill human happiness the strength of family should be at agenda. The aim in this paper is to deal with the strength of family and the write will display the basic foundations that are necessary to build a proper basis for family securing all its members. The assumption defended by the writer that is taken behind any view regarding the quality and strength of family inevitably is based on how one is considering human beings in advance. Is man like an animal? or human being is different in its nature than animal and therefore man`s life is different? Such questions are necessary to reach any view regarding the quality of family.

The present paper tries to express the spiritual role of pains and difficulties in human lives by citing Holy Quran verses as well as the narrations by Ahl –e Beit. The assumption of this article is that if a human distracts of his Creator is because if his own negligence and inattention. The role of the mischievous thinking in human lives is to remind human's nature and his Lord. According to this assumption a human could harm his nature because of some behaviors or social conditions and the Divine tradition is to suffer the human in order to wake him up and remind him his capabilities by considering his authorities.

The study on the creation of human being and its ethical implication is a significant philosophical issue that many philosophical text deal with it. Evolutionary perspective toward the creation of human being as modern scientific theory has faced many challenges in general and ethical problem in particular. According to some theist philosophers and theologians there are inconsistency between theistic ethical perspective and evolutionary perspective regarding human creation. The aim of this paper is to deal with inconsistency challenge. The writer will attempt to display how evolutionary theory on human creation is inconsistent with theistic ethical perspective. The research is based on ethical golden role and takes it a right ethical position. Evolutionary perspective of human nature invites human being toward self-centered interest while human nature display concern over others` interest. The golden rule is main feature of human life and culture that display man`s concerns about other human being and mutual profit.

Although there is no religious diversity in mystical texts but couldn’t ignore them in mystical books. The present study which writes with comparative-analytic method, examines differences and consistencies of mystical interpretations’’ books of Fariqain, in content and context, with attaching to story of Muses (PUH) and Khezr (PUH). Being methodical in complaining the text, associating the concept of Soluk and training mystical language are important consistencies of mystical interpretation’s text. Consideration and concentration on words, especial attitude on some concepts such as Velayat and attempting to coherent mystical terms also are differences of these two kinds of interpretation.

One of the doubts raised by the adversaries of religion is presenting the theory of incompatibility of Islam with rationality. Based on the Quran Commentary of Al-Mizan, this paper seeks to answer these questions: Is religion compatible with rationality? Does mere worshiping the Supreme God contradict rationality? What kind of relationship is there between religion and reason? What are the ways for the florescence of religion and the obstacles its development according to the view of the commentator of Al-Mizan. In his ''Al-Mizan'' Allameh Tabatabai believes that no religion assigns as much attention to this subject. He believes that reason has a special statue and offers ways for the intellectual development of man. He points out the obstacles to intellectual development, resolves the doubt about the conflict between intellect and revelation and rejects the idea that worshiping contradicts rationality. He also comments on the idea of prohibition of subjective interpretation of Qurnic texts, which apparently does not conform with rationality. The investigation shows that the commentator of Al-Mizan considers reason as an inner messenger and its authority as innate. He also considers the invitation to rationality as an invitation to religiousity and the invitation to religiousity as the very rationality.

The necessity of change in the current status of humanities has been one of the contemporary’s concerns. In this paper, the aim of the writers is to discuss the necessity of such a change, which involves purging it from eclecticism. There is no doubt that the current practice, which involves copying the theories of humanities developed in other countries and cultures cannot provide a solution to the problem because such theories, while they may be acceptable within their respective cultures, do not necessarily conform to the ideals and principles of Islam. While Islam recommends that we use other nations’ scientific achievements, it places great emphasis on the divine nature of man. Thus mixing the secular principles with Islamic principles in the field of humanities would provide a major problem facing humanities as taught in our universities and purging humanities from secular thinking would be a great step toward Islamization of the universities.

One of the most significant issues discussed in both religion and science is the first creation of man and his generation. To prove consistency of Islam with the scientific beliefs in this respect can undoubtedly contribute to promotion of Islam, which serves as the major objective of the present research. Using a descriptive-analytic methodology, this paper seeks to examine Darwin’s theory of human evolution based on the outlook of Allameh Tabataba’i, the great philosopher and exegete of the world of Islam, as provided in Al-Mīzān Commentary. According to Allameh’s view, the verses of the Quran explicitly state that all human beings are decedents of Adam and Eve and are created through natural processes. However, the physical aspect of the creation of Adam and Eve is autonomous and directly from soil and mud and the spiritual aspect of their creation refers to the Divine Will and Divine Breathing. According to Darwin’s theory of evolution, man evolved from other animals as a result of the environmental requirements. One should admit, however, that this remains a scientific hypothesis which has not reached the level of scientific proof and certainty, as their proponents have failed to provide convincing responses to the challenges posed by scientists, philosophers and religious scholars. In view of Allameh Tabataba’i, there is consistency between science and religion and the theory of evolution remains a scientific hypothesis for which there is no absolute support, and even on the condition that it be true and given that it be supported by scientific and absolute evidence, the outward meaning of some verses of the Quran which reject this theory is open to interpretation.

Some of the orientalists are of the opinion that the Qur’an is not divinely revealed book. They believe that Muhammad has compiled the Qur’an from various cultures, religions, people and books or the Qur’an is the result of the experience and thought of Muhammad or [God forbid] a satanic inspiration and does not contain any divinity. In this paper, the arguments of orientalists concerning the source of the Qur’an have been scrutinized and the conclusion has been derived that alone having similarity with the Bible does not establish the theory that the Qur’an has been derived from that. Principally, all revealed religions in their teachings have a common nature of guidance to mankind and in general they share the same teachings while differ in minor issues. Furthermore, the Qur’anic criticism of the Biblical teachings and its differences with that shows that it has not been derived from it. The culture and some of the etiquettes of the people of the time of revelation and their poems cannot be considered as the source of the Qur’an because the Qur’an has protested and criticised them and their culture and poems and has changed all these from the base. Rather, it should be said that the presence of the Qur’anic verse in the poetry of Ummyah bin Salt shows that how they were influenced by the Qur’an. Besides, the articulacy of the prophet was lower than the Qur’an from the view point of Arabic eloquence and rhetoric. This indicates that the Qur’an was not the result of the Prophet contemplation or experience and neither he took it from someone in journeys rather, the Qur’an has been revealed from the Lord of the worlds that the Qur’an says, “(This is) a Message sent down from the Lord of the Worlds” (al Haqqa 69:43).