مقالات رزومه ابوذر رجبی

"Divine Hiddenness Argument" is one of the arguments against the existence of God, which has attracted the attention of some religious philosophers in the contemporary era. The introducers of this argument, by referring to some important attributes of the God of monotheistic religions, and the requirements and consequences of accepting these attributes in human life, especially His complete and absolute love for His creatures, try to convince that the real world is devoid of the existence of God, or at least make the possibility of His non-existence appear weaker than the possibility of His existence.
John L. Schellenberg, the Canadian philosopher, has tried to present this matter in the form of various logical arguments in his works, and in his opinion, has tried to make it appear as complete proof against the existence of God. On the other hand, a range of theistic thinkers and philosophers have tried to criticize this argument and show its inadequacy in proving the non-existence of God. This argument is based on the concept and assent principles, whose discussion and analysis will be helpful in the correct understanding of the argument, and the continuation of its criticism.
Although in the works that criticized Schellenberg's “Divine Hiddenness Argument”, useful information about the principles and presuppositions of Schellenberg's argument has been stated, and we have also taken advantage of this information, none of them have discussed this argument from the perspective of assent principles and they have not examined and corrected. In this paper, we are going to investigate Schellenberg's “Divine Hiddenness Argument”.
Principles are the contents and materials on which the problems of science are based, and they can be divided into two parts: concepts and assents. Assent principles refer to propositions that come as an introduction to the arguments and analogies used in a science, and to prove the problems and rules of that science. These propositions are also of two categories: some of them are self-evident, and therefore, do not need proof; while some others are theoretical and need proof, and of course this is done in another science other than assent principles.
The type of assent principles are confirmation and they are propositional and indicate the assent of existence, the truth and reality of propositions, and the issues and subjects of science; in other words, assent principles are issues and reasons that lead to the acceptance of the existence predicables of science problems. In this research, by examining Schellenberg's works, we have tried to extract the assent principles of his interpretations of the “Divine Hiddenness Argument”.

According to the search of valid and indexed scientific documents in scientific sites, so far eight scientific-research articles and two books have been written about the “Divine Hiddenness Argument”. In all of them, the authors have either taken steps in the direction of presenting the “Divine Hiddenness Argument”, or they have mentioned the presuppositions of Schellenberg's argument, but as we will indicate in our research, the assent principles of this argument have not been mentioned by those authors; it is why referring to these principles is considered as the originality of this research, although some researchers have indirectly referred to these principles in their works.

This paper using a descriptive-analytical method, refers to the assent principles of Schellenberg's argument and analyzes them. In the analysis, data is collected from Western and Islamic sources, and rational and descriptive-analytical analysis is used (If necessary).

By examining Schellenberg's works, one can find four assent principles for his argument: 1. the involuntary nature of the belief formation process in humans; 2. God's finality, His incomparability, unsurpassable, and inaccessibility; 3. Ultimism theory; 4. Human free will. The explanation of these matters, along with considerations based on them, will be presented in this research.

Man's desire and tendency towards religion is an inherent, deep and rooted issue. But belief in the realm and its functions is one of the controversial categories among religious scholars. Apart from individual functions, does religion also have a function regarding political-social life? Among Muslim religious scholars, Seyyed Jamaluddin Asadabadi, as a Muslim activist and social reformer, pays special attention to the issue of comprehensiveness of religion and its functions. Based on the findings of this research, the discussion of the comprehensiveness of religion is one of the important topics from Seyed's point of view, and in his works based on the belief in the comprehensiveness of religion, he points out many of its functions. The acceptance of the active presence of religion in socio-political relations is related to the main feature of Seyyed's theology, and it is the acceptance of Islamic rationality, in the light of which the belief in the entry and involvement of religion in all aspects of human life is raised.

The discussion of the goals of creation is one of the topics of interest to commentators and other Islamic thinkers. In the verses of the Holy Qur'an, the purpose of the creation of humans and jinn is stated to be: affliction and trial, hell and punishment and mercy. Verse 56 of Surah Dhariyat also expresses the problem of the purpose of creation and introduces the end of this matter as worship. The point of view of the commentators in the analysis and interpretation of the verses related to the goals of creation, especially under the last verse, has not been the same to the extent that sometimes serious disagreements are observed in its explanation. The present research, with documentary and descriptive methods, has investigated the views of commentators under verse 56 of Surah Dhariyat, emphasizing the view of Allameh Tabatabai. Based on the findings of the present study, Allameh Tabatabai, by putting these verses together and dividing the primary, intermediate, ultimate and final goals, considers servitude as the intermediate goal and purpose of human creation and considers mercy as the ultimate goal of creation. The distinction of his view compared to other interpretation views of the commentators in the explanation of the mentioned verse is completely clear and its superiority is clear.

The rate of impact of “Akhbari” thought on Shiite scholars’ thought has fluctuated since its formation. Seemingly, due to the efforts of fundamentalist scholars, the Akhbari approach has left the field of jurisprudential thought; however, in reality, this movement has had its impact both in terms of insight and action. This view, in the field of Mahdism, has had its impact and presence on the Shiite scholars in a serious way. This paper addresses the action and behavioral influence of Akhbari thought on the field of Mahdism in the contemporary era amongst the Shiites. The main finding of this paper is that the Akhbari egocentric knowledge of religion has its impact on both individual and social actions of the Shiites. Avoiding social responsibilities, expressing futile discussions, such as narration of dreams, personal status of Imam of the Time (a.s), meeting-oriented[1], seclusion, selection of the technique of silence against the arrogant movements of the West are among the action effects of Akhbari thought. Moreover, due to this view, Akhbarism is against the presence of women in the society as the social activists in relation to the preparing the ground for the appearance (of Imam). The following research measures the impact of Akhbari thought on some of the contemporary Shiites’ personal and social behavior and life style.
 
[1]. Meeting Imam of the Time (a.s) Personally

Islamic thinkers do not think alike about understanding similar verses and the issue of the appearance and interiority of verses, and sometimes there are fundamental differences between them. Al-Ghazali and Ibn Rushd are in favor of using the method of interpretation in understanding similar verses and considering the way of escaping from the challenge and conflict of appearance and the inner self using the approach of interpretation. Ibn Rushd was famous for opposing Al-Ghazali and writing the book Tahaft Al-Tahaft in his critique of Tahaft al-Ghazali philosophers. Despite the criticisms, he is influenced by Al-Ghazali in some cases, and especially in the matter of interpretation. Al-Ghazali has two approaches encountering the problem of interpretation in two intellectual periods, in both of which he has been able to provide a new model by presenting a special approach in interpretation so that others can take a step in this direction and achieve a methodical understanding of religious texts. He has benefited a lot from this research model in understanding Ibn Rushd's text. According to the research findings, Ibn Rushd was influenced by Ghazali both in the nature of interpretation and in the reasoning and necessity of accepting it, as well as in the means of approaching interpretation. In the present descriptive-analytical study, the influence of Ibn Rushd from Ghazali on the issue of interpretation has been investigated.Al-Ghazali and Ibn Rushd are both advocates of using the method of interpretation in understanding the text. Although Ghazali is one of the Ash'arite theologians, in the matter of interpretation in both intellectual periods, he distances himself from thinkers such as Abul Hassan Ash'ari, Baqalani, and Jovini and accepts the methodical interpretation in understanding many verses of the Holy Qur'an. Methodology and adherence to a disciplined mechanism in interpretation are the characteristics of using this method by Al-Ghazali.Ibn Al-Rushd, like Al-Ghazali, does not see a conflict between the outward and inward meaning of the verses of the Holy Qur'an. Interpretation is a method that philosophers have the right to use in understanding the Holy Qur'an. Although this method raised serious objections to Al-Ghazali, it is influenced by Al-Ghazali’s interpretation. Ibn Al-Rushd mentions Al-Ghazali in many cases and considers Ghazali's method in this regard to be correct. He speaks about the nature of interpretation, the necessity of paying attention to it, its types and varieties, the division of the audience of revelation, and the permission and impermissibility of interpretation like Al-Ghazali.

In the declaration of the second step of the revolution, science is considered the most obvious means of honor and power of a country and the country needs to be the source of science. The humanities have a special place among these sciences. The existing humanities are the product of the West and the intellectual foundations of that land, and the ideas of the modern age and its foundations and components have arbitrarily arranged the humanities per humanism and liberalism, but the divine worldview offers different humanities to human beings. Transformation in the humanities has been and is one of the basic necessities of the Islamic Revolution; but how should a transformation based on Quranic beliefs take shape? What are the harms of non-Islamic humanities based on Islamic worldview? What are the requirements for change in this field? In this research, with a descriptive-analytical approach and based on discovering the views of the Supreme Leader, and emphasizing the declaration of the second step of the revolution, we will refer to His Majesty’s expectations in this development. The research finding is based on the intellectual system of the Supreme Leader of the Revolution, the most important and deepest need of the Islamic system is a fundamental change in the existing humanities

One of the main foundations of modern thought is the concept of freedom. Although there is no common approach among modern thinkers in this regard, they all agree on the influence of classical liberalism, especially in the view of John Stuart Mill. Mill is one of the founding thinkers of modern liberalism, which, on the basis of utilitarianism, believes in the absolute freedom of the individual. His thought relies on the foundations of the modern age, such as subjectivism, pluralism, secularism, and humanism. These principles, with the theological approach of the modern age, lead to consequences such as anti-traditionalism, humanism, and so on. According to the principles of Islam, the idea of ​​Mill and his intellectual foundations face serious challenges. He aims at freedom itself, which is a kind of view against the laws of life and degrades human transcendent morality and causes a kind of corruption and emptiness in society and the individual. In this research, with the descriptive-analytical method, first we propose the idea of ​​Mill and then with the critical analytical method we critique his theory based on the intellectual system of Professor Mohammad Taqi Jafari.

In the intellectual system of the Leader of the Revolution, prejudice and stagnation are considered as dangerous harms in scientific research. The purpose of this study is to explore the Supreme Leader's view on scientific petrification, what it is, its dimensions and consequences. Another objective is to avoid obstacles to the scientific development of the country, especially the fundamental change in the humanities.

In this research, using the explanatory-analytical method, while exploring the views of the Supreme Leader of the Revolution about scientific petrification, the do's and don'ts of scientific modern thinking were pointed out. The method of data collection was library type and descriptive description was used to explore the perspective.

According to the statement of the second step of the revolution, knowledge has been considered the most obvious means of honor and power of a country, and the country needs to be boiled down to the source of knowledge. To achieve this, we must be aware of the norms and anomalies, do's and don'ts in the field of science and knowledge. According to the research findings, the production of science required the courage to innovate and get rid of the shackles of scientific dogmatism and petrification.

This research reached the important conclusion that among the elements involved in research ethics is the avoidance of scientific petrification. Numerous harms were expressed for this moral anomaly, the most important of which were stagnation, lethargy, scientific stillness, and confrontation with anything new and innovative.

In the statement of the second step, in addition to stating the achievements of the Islamic Revolution in the first forty years of the revolution, the Supreme Leader explained the hostilities committed by the West and the arrogant governments. One of the most important axes of this analysis is the expression of the immoral elements of the enemy in the face of the Islamic Revolution and the Resistance Front and the oppressed of the world, which is expressed with such elements as: "It is hopeful to magnify small and small flaws, to show or deny great virtues." The Islamic Revolution took place at a time when the "growing moral collapse of the West" was certain and "the development of sludges of corruption to eradicate morality and spirituality in major parts of the world" was the main axis of the arrogant Western front. For this reason, in the face of the Islamic Revolution in the first forty years, the West mainly uses the immoral elements of "deception and deceit and lies." The main purpose of this study is to explain the enemy's use of the element of deception for domination in the Islamic world. This was the focus of the Supreme Leader of the Revolution in the second step statement and they emphasized it during their leadership.With a descriptive-analytical method and focusing on the statement, we will take the second step and with a documentary approach and reference to the sources of explanatory libraries, the enemy will use this immoral element.

One of the methods in understanding the Qur'an is the method of interpretation. Although this method is used in both the semantic and hermeneutic approaches, there are serious differences between the two. Islamic thinkers and commentators who follow the semantic approach do not face the same method of interpretation. Some view it as a general rejection and some as a maximum acceptance of this method. Of course, some also use the moderate method in using it in interpreting and understanding the Qur'an. The Muʿtazila have used the method of interpretation extensively in both theological and interpretive discussions. But the Ash'arites and Imamiyah criticized their approach. Among contemporary Shiite theologians, Ayatollah Jafar Sobhani, in addition to independent discussions in the field of interpretation, also considers the approach of other Islamic thinkers and analyzes their views with a perspective analysis. One of these encounters is with the Muʿtazila and their approach in the field of interpretation. The main finding of the research is that the Ayatollah Jafar Sobhani, while accepting the principle of the method of interpretation, but considers its excess as one of the harms in the field of religious understanding. In this research, in a descriptive-analytical method, we will point out the necessity and position of interpretation in them and follow their encounter with Muʿtazila interpretation

The use of interpretation in understanding texts has long been widespread among Islamic thinkers. Apart from a small group of thinkers from both religious sects who have not made use of this method, most Islamic thinkers utilize this method in the field of exegetic and theological discussions. However, no unitary approach does exist among the proponents and opponents. Some have had a maximal level of acceptance of this method in mind while others have limited it to a minimal level and still some others have taken the middle ground. The Ash'arite theologians, especially the earlier ones, do not deny the necessity of interpretation; however, they have practically avoided it, and the requirements and the outcomes of their views show no difference from those of traditionalists. Ayatollah Sobhani, as a theological commentator, considers the use of interpretation necessary but conditional to the observance of certain criteria and principles. He has leveled criticisms against the extremist and deviant approaches in the use of this method. Based on the findings of this study, he has critically analyzed the use of this method by the Ash'arites in interpreting the Quranic verses and concluded that their approach is contrary to reason and inspired transmission. Adopting a descriptive-analytical method, the present paper examines Ayatollah Sobhani's approach to the Ash'arite interpretive method.

Ithbat bila Kayf (proving without quality)and Rouhe Ma'na (spirit of meaning) theories are two common theories in the field of semantics of Divine attributes. In this article, Ibn Taymiyya's reading of this theory is investigated. Making distinction between the realm of meaning and realm of quality on one hand and resorting to semantic commonness and avoiding mixing contents and manifestation on the other hand,  he has posed rather comprehensive analysis and removed the obstacles. He considers the knowledge to the meaning of Divine attributes possible but the knowledge to their quality impossible. Semantic commonness of the meaning of the attributes is the origin of clearness of the meaning and impossibility of dominating the essence of God is the origin of unclearness of the quality. Furthermore, accepting the theory of Rouhe Ma'na (spirit of meaning), gives the real meaning back to spirit of meaning. Based on this theory, the words are assigned to the spirit of meanings and features of manifestations are not taken into account in their meanings. That is why, applying them in meaningful and semantic manifestaions is real, just like tangible and apparent manifestations. Investigating these two theories comparatively, it turns out that Ibn Taymiyya's reading of Ithbat bila Kayf (proving without quality) can be returned to the theory of Rouhe Ma'na (spirit of meaning) .

The comprehensiveness of the Qurchr('39')an, which is itself discussed under the function and realm of religion, has long been considered as one of the miraculous aspects of the Qurchr('39')an by Islamic thinkers and the Qurchr('39')an; though the usage of the term "comprehensiveness of the Qurchr('39')an" is a product of recent times, its content has been current with such titles as the inferred sciences of the Qurchr('39')an. Muslim commentators and theologians did not differ on the principle of the comprehensiveness of the Qurchr('39')an in the field of guidance and the provision of human needs for guidance; but they do not agree on the example, quality and comprehensiveness of the Qurchr('39')an and its rules. In the late field, we witness three approaches of moderation, maximum and minimum. In the book Al-Quran wa Al-Tashrichr('39'), Sadok Belaid, by denying the maximum and moderate approach, considers the concepts and teachings of the Qurchr('39')an as individual and relates them to the afterlife of man. As explained in the article, in addition to ignoring the many verses of the Qurchr('39')an, explicitly referring to the effects of religion in social relations, he even ignores the practical history of the presence of the Holy Prophet of Islam in this area. In this article, with an analytical and documentary method, and with a critical approach, we examine his view in this book and defend the moderate approach in the field of comprehensiveness of the Qurchr('39')an.

Moral utilitarianism is one of the issues underlying utilitarianism among Western thinkers. At the forefront of this debate is John Stuart Mill, who found out the utilitarianism of morality after designing the classical liberalism in the realm of morality based on the philosophical basis of utilitarianism. To him, utilitarianism in life brings about most happiness for a person. The goal and purpose of utilitarianism in morality is to maximize joy and happiness. As regards sacrificing oneself for others, this happiness assumes a moral value and expresses utilitarian morality. Based on the findings of this study, moral pluralism, libertinism, and exploitation of material pleasures to the maximum for the happiness of life are the results of utilitarian morality. Allameh Ja’fari presents serious challenges to the foundations and components proposed in Mill’s thought. He considers human-centeredness, survival conflict, the originality of pleasure and the originality of utility as the basis of Mill’s ideas and introduces them as the cause of deviation and destruction of humanity. Using a descriptive-analytical method, this research first discusses Mill’s thought and then with a critical analytical method, critiques his theory based on the intellectual system of Professor Mohammad Taqi Ja’fari.

The seventh verse of Surah Al `Imran has given a division of all the Quranic verses into those entirely clear and those not entirely clear and knowledge of their hermeneutics; the meaning of the verse has been the case of disagreement for the Quranic commentators and theologians. Some have viewed the word mutashabih to means not understandable and mysterious. The present study with a descriptive-analytical method has centered on the semantics of mutashabih of the verse and tries to survey its being a sign for mysterious state of the Quranic language as viewed by Ibn Taimiyyah and his being influenced by Salaf, particularly by Ahmad Ibn Hanbal. Ibn Taimiyyah is known as an influential and well-known figure in the world of Islam. Some contemporary currents as Salafism and Wahhabism have been affected by his thought and this is the most notable reason for rereading and studying their mental and scientific principles. Gathering and summarizing Ibn Taimiyyah`s view from the original sources and cohering it in a new structure and showing his being influenced by Ahmad ibn Hanbal in his view is one of the remarkable particulariy of this work. Ibn Taimiyyah, while rejecting any mysterious state of the Quranic language in the allegorical verses, has viewed aforementioned views as misunderstanding the word mutashabih and  and confusing the meanings of interpretation.

Meaningfulness of life is one of the main topics in contemporary philosophies. Although early philosophers did not address it by this title in their works, they discussed similar concepts. Through a review of the perspective of Mulla Sadra, also known as Ṣadr ad-Dīn Muḥammad Shīrāzī, we can conclude that he is among those philosophers who argued for supernaturalism when discussing the concept of life meaningfulness and argued against absurdity and meaninglessness of life in their works. From the perspective of ontology, the belief in origin and resurrection and the existing persuasive and reasonable arguments in the two mentioned areas are indicative of the meaningfulness of human life. The question of the existence of God, monotheism, and then resurrection is considered as the main basis of ontology. Adopting a descriptive and analytical approach, the present study focused on Sadra's perspective on the meaningfulness of life in the light of belief in origin and resurrection. The study also included analyzing, reviewing, and even retrieving his arguments against absurdity and meaninglessness of life. The main finding is that Sadra believes that absurdity is nothing but a mental illusion that the Creation is causeless. The main components of absurdity are denial of God, resurrection, life, and human’s existential dimensions, whereas life meaningfulness includes the belief in God, resurrection, death, and human dignity.

Two courses of traditional Shariah and civilization rationalists can be considered in the typology of Shiite clergy in the terms of religion and religious epistemology. In the term of religious epistemology, traditional Shariah course suffers from numerous damages and challenges compared to civilization rationalist course, despite of its advantages. Among the main damages of this course, one can refer to fanaticism about the appearances of verses and narrations and declining the position of wisdom and epistemological value. The challenge is more serious in Mahdaviiat issue in the terms of methodology and epistemology as well as practical dimension and sociology and Mahdi-related studies of so called course with the claim of commitment to believing on Mahdi will face a major problem. The most important reason for believers of this course in the time of absence is some narrations about no resurrection during the period of absence. Lack of providing a specific and practical model for the presence of social orders of religion during absence period, Inaction against modernism and Western civilization, lack of anticipation and conservatism against opposing courses of religion and religious values are its most important damages in the term of accepting narratives of prohibiting the resurrection during absence period. In contrast, civilization rationalist course enjoys from an operational map for social rules of religion during absence period, reaction against the Western civilization and anticipation and programming for the modern Islamic civilization in order to provide the condition of Mahdi’s appearing.
The purpose of present study was to pathology of traditional Shariah course in relation to this type of narratives, which the results denied this model of studying Mahdi and proved the civilization rationalist course. The methodology was descriptive explanatory with a critical analysis approach.

The issue of religious science has received agreement and disagreement from domestic researchers in recent years, and those who agree do not share a single attitude either. Two approaches can be mentioned in this regard: religious science in the context of Islamic culture, tradition, and civilization and inclusivist religious science based on reason and narration. Although there are things in common between these two perspectives, they have different principles, components, and results. The first perspective regards religious science as return to Islamic tradition and civilization in earlier ages, and finds revival of that civilization equal to revival of religious science. This perspective considers novel Western science as absolutely contradictory to the Islamic worldview, and holds that it will have no particular effect on the modern Islamic civilization. The second perspective, on the other hand, is focused on the belief that religious science will be one of the key elements in the modern Islamic civilization and that novel Western science will also be effective on this civilization. By generalizing the religious validity of reason from abstract to semi-abstract reason, the latter view also approves and acknowledges empirical data. In this research, the capacity of each of these two approaches in development of the modern Islamic civilization will be mentioned with an analytical-comparative method.

Recently, Nihilism and doctrine saying life is meaningless have been raised by some scholars, especially from occident world. They have attempted to explain the denial or lack of belief towards the reputedly They also have tried to render reasons in order to reject any hope to life and clear future for human beings. A nihilist considers some problems such as sufferings, disasters, death and unclear future after death, serious challenges for being life meaningful. As a result, according to their lack of ability to scheme a big picture of human’s future, they inevitably accept that this world is exclusive in temporary pleasures. Thus, nihilists have started to present theories in order to justify this pointlessness aspect of human’s life, or they have suggested suicide to get rid of sufferings. In contrast to Absurdism and Nihilism, believers to the meaningful and significant of life present various arguments; however, there is no a unanimity between their One of these attitudes is Supernaturalism, which is supported by divine religions. The thought of Mahdaviyyat not only accepts Supernaturalism in the field of meaningful of life but also believes in human’s relationship with the unseen world, revelation and heavens through Imamat. This belief is called Mahdaviyyat or the thought of waiting for the reappearance of twelfth Imam (AJ) during the occultation of innocence Imam (AS).
This research studies the effect of Mahdaviyyat and its function on changing viewpoints towards life and universe. In addition, this investigation critically analyses Absurdism and Nihilism. The results of the research show that however, various perspectives about meaningful of life can present the issue of life expectancy, the belief of Mahdaviyyat and the issue of waiting for promised savior have more practical. Moreover, it has a more spiritual effect on human’s life in compared with alternative views.

Spirituality can not be considered as an excuse for leaving religious law. Being faithful to shariah is essential for religiousness. On the other hand, religion itself is characterised with a kind of spirituality. Therefore, it would be essential for those of religious spirituality to follow Sharia. Although spirituality is a gradually realizing state, regardless of shariah, it would be meaningless. Today, some have viewed spirituality as something absolutely separated from religion. While though some components and requirements of spirituality may be attainable without religion, attaing middle and high levels of spirituality is not possible without shariah. Mulla Sadra is counted among of those philosophers rejecting the sparation and argued for religion-based spirituality; he opposes those viewing spirituality as something lacking any relation to religion. In this way, he has supported religious duties as an essential ground for spiritual grouth and happiness and emphasized on religious worships. In this study, using descriptive and analytical method, the author has examined Sadra's viewpoint about the role of Shariah in religious spirituality and criticised the opposite view.