فهرست مطالب amir abbas alizamani

The problem of evil has always been a challenge against theism and there has been a lot of disputation about it. What can be considered as a newer challenge to theism is the very problem of divine hiddenness. There are multiple similarities between the two arguments which have caused some thinkers to reduce one to another and to count only one of them as original. It is possible that one of the very concepts of evil or hiddenness be reduced to another one, or one of the arguments that is grounded on them, or the reduction occurs in both phases. Regarding the vastitude of the domain of each problem, what we solely aim at is inspecting the reasons of ones who hold that divine hiddenness is nothing but one articulation of the problem of evil and it is not necessary to be regarded as independent. These reasons range from a sort of resemblance of their logical structure, methodology, conclusion, or responses in order to show that either the problem of divine hiddenness is not independent at all or if it is, it makes a much less severe case against theism in comparison to the problem of evil so it’s not worthy of any concern. What will be eventually concluded is that despite having plentiful available similarities, this kind of reduction is not justified and each problem, regardless of their ability to prove what they claim, is independently precious, inspection-worthy, and original.

The problem of God's silence is an  problem that happens to many believers. Many believers think that they have lost their support and doubt their faith to such an extent that when they call upon God with all their being and do not feel any presence of God during their sufferings. It is as if you can no longer live with this God. No theodicy or defense can answer this problem because this issue is an emotional problem that harms the hearts of believers and not just their reason. Marilyn Adams has also taken a new approach to this issue by relying on existential theology. Adams believes that the answer to suffering is only possible depending on belief in God, because everyone leaves us, but God is always by our side, and we should feel God's comforting presence by our side with spiritual care. Adams explains the three stages of overcoming sufferings to solve this problem. These three stages are: 1. Creating a unifying relationship between the two aspects of fear of the terrible evil and intimacy with God. 2. Improving the capacities of meaning making for the person involved in suffering. 3. Rebuilding the relationship of the suffering person with the material world in such a way that he is no longer vulnerable to the sufferings of this world.

Happiness is a fundamental topic in practical philosophy, captivating the minds of philosophers, from the ancient Greeks to the contemporary philosophers. Throughout history, philosophers have explored this concept from various philosophical perspectives. One of the most influential theories of happiness was developed by Aristotle in his renowned work, Nicomachean Ethics</em>. His theory had a profound impact on subsequent philosophers, including Muslim philosophers like Avicenna, who was heavily influenced by Aristotle’s ideas on happiness. Aristotle believed that human happiness is attained through a rational life enriched with moral virtues. Similarly, Avicenna regarded intellectual pleasure as the highest form of good and happiness and emphasized achieving happiness through reaching the level of acquired intellect and striving for likeness with the active intellect, and maintaining control of reason over bodily desires. In this paper, we employ a comparative approach to examine and analyze Aristotle and Avicenna’s theories of happiness. We aim to highlight both the similarities and differences in their perspectives, while also employing a critical perspective to identify weaknesses and shortcomings within each theory.

Jean-Paul Sartre and Martin Buber have considered the human being, his existential issues, and anxieties in their philosophical issues. Among these topics is the subject of the "other" and "meaning of life". Sartre's views appear in the position of an atheist thinker about the "other" and meaning in life in two approaches. First, his radical view of the "other" is so pessimistic, and he calls it "hell", and the relationship with the "other" is based on "conflict". At this point, life is absurd and meaningless. He takes a moderate approach in his later views, believing that he has to invent a meaning for life and that the "other" can play an essential role in this meaning. Buber is a divine existentialist and sees the "other" and "meaning of life" in a deep bond. In his mind, the pursuit of authentic communication and the discovery of the meaning of life can only be possible when there is "Thou". Of course, Thou has a hierarchy, and the highest "you" is "eternal", and in the shadow of his grace, the meaning of life is discovered.

In a new formulation of the logical problem of evil, J. L. Schellenberg attempts to develop a new version of the logical form of the problem of evil through the logical inconsistency of the conjunction of three theistic claims with the existence of evil. Schellenberg, by appealing to three commitments of theism: Unsurpassable Greatness (UG), Ontological Independence (OI), and Prior Purity (PP), adopts two approaches the Modeling and the Motivation to demonstrate the inconsistency of the conjunction of these theistic claims with the existence of evil. To pursue this aim, Schellenberg develops his argument by adding supplementary propositions to the four claims. Therefore, what is shown from the conjunction of the three theistic claims and additional propositions is that there is no evil in the world, whereas this is logically inconsistent with the existence of evil in the world. This paper through an analytical-critical approach aims to show Schellenberg’s argument is not sound. To show its falsity, this paper has focused on premise (8) as the central premise of Schellenberg’s argument. By showing its falsity, it would also be vulnerable to the free will defense. In addition to Gellman’s critique over premise (8), this paper also poses a dilemma over (8) to show Schellenberg’s argument is not sound and it cannot avoid Plantinga’s rebuttal.

For Martin Buber, the ontological approach of turning to the "other" is a way of life on which he based his works and thoughts. As a dialogue oriented philosopher, he has explicitly illustrated his primary approaches for relationship with "other," "I-It," and the "I-thou." He considers attaining the meaning of life as a subject of the "I-thou" relationships. Buber believes that the "I-You" relationship can perceive love because of its "subject-subject" nature. In this view, love is a passionate desire for a meaningful life that occurs only through meetings and "dialogue" with the "other"; In Buber's thought, genuine relationship are a person's path to an authentic encounter with the "spirit" or "eternal you" and to discover the meaning of life. To achieve this meaning and reach total humanity, the presence of the "other" and the surrounding world is necessary. In his view, the crisis of "meaninglessness" and "anti-otherness" of contemporary man is a perfect image of evil; What he calls the experience of chaos arises from the factor that led man to this situation, and that is the "dialogue crisis." Buber's thought establishes a connection between the fear of the other and the lack of meaning of life on the one hand and "non-dialogue," on the other. While explaining "dialogue" as Buber's ontological approach to "other," this paper aims to investigate the role of "other" presence and the essentials for the realization of genuine relationships to discover the meaning of life.

Based on the theory of “divine hiddenness”, God has not given human beings sufficient reasons to know Him. According to Schellenberg, divine hiddenness indicates that there is no god, because if there were, he would give humans sufficient reasons to know Him, but he did not. However, according to Pascal, divine hiddenness is necessary for theism because of the positive effects it has on human beings’ life. Our findings of the comparison of the two philosophers’ views are that Pascal's reasons cannot justify the necessity of divine hiddenness. At the same time, Schellenberg's argument based on the divine hiddenness can be answered by theists and cannot justify atheism.

After the decline of positivism and the rise of values, the issue of the meaning of life found its way into philosophy as an independent problem. However, the meaning of life was a constant ordinary concern of man. Modern people often live in metropolises, and the meaning of life for them is affected by metropolitan structures. Accordingly, the pursuit of a meaning for the modern life should consider how humans are affected by such structures. In this paper, we turn to architecture as a major component of metropolitan life, which has tremendously transformed the appearance of cities. After an examination of developments and characteristics of three architectural elements—house, street, and glass—we grapple with the question: What characteristics does modern architecture have, and how do they affect the meaning of life? The method of our research is library and analytic. Our findings suggest that semantic elements of each component are extremely shared or belong to a shared ancestor. In this way, it turns out that modern architecture in metropolises tend to have similar properties, which direct challenges about the meaning of life at self-alienation, objectification, loneliness, superficiality, anxiety, and loss of safety.

In the analysis and semantics of the words of religion about the attributes of God, Molla Sadra believes in semantic commonality and gradation of existence. In addition to the semantics of the attributes of God in the interpretation of Heaven and Hell and the issue of bodily resurrection and in general in the language of religion, he has advanced in the realm of resurrection with the same view and method and has tried to explain the bodily resurrection and related issues such as the torment of the grave and sirat (the path), without facing common doubts. According to Molla Sadra, the story of the descent of Adam and Eve from Heaven is also tied to the language of religion in the realm of resurrection. He considers Adam's sin to be related to the fourth position of the descending arc of man before the beginning of life on earth. In his view, man's disobedience was not an external event, but the Quran, considering the humankind, mentions one of the characteristics of his nature. However, several verses of the Quran, referring to the deception of Adam and Eve by Satan and the revelation of their nakedness after disobedience, have questioned this interpretation and explicitly mentioned it as an external event, to the extent that the verses maintain that the couple tried to cover their ugliness by foliage. The importance of this issue is because so far no one has criticized Molla Sadra's interpretation of Adam's paradise and his disobedience, from the perspective of the language of religion. This article explores the issue by using a descriptive-analytical method and library sources.

The present study focuses on examining Heidegger's position on the effect of , death-awareness on genuine life and the relationship between death, life and authenticity. To achieve this goal, descriptive-analytical method was used. Heidegger's concern is the question of existence with a fundamental analysis of Dasein as pure life in the realm of being towards death. The thought of understanding death is deeply linked to Dasein's non-existence as well as other fundamental concepts such as anxiety, conscience, and authenticity. Getting rid of the vulgarity of everyday life is based on the turning point in choosing the genuine Dasein, death. Death is an element of understanding Dasein and conscience is also an element of understanding authenticity in life. In the meantime, anxiety is a precondition for authenticity and the discoverer of the veil of death. In Heidegger's thought, the search for Dasein's genuine face by relying on death and emphasizing the choice of a person away from the unscrupulous conscience of others is evident. Therefore, in his thick intelligence, death-awareness is one of the most important things in building a genuine life. But his approach to death as the beginning or end of life, the phenomenon of authenticity in this world or the hereafter, as well as the genuine life here or there, paves the way for a different view of the metaphysical tradition of the past.

The main purpose of the present study is to investigate the effect of the 'other presence' on the 'meaning of life' in the thought of Mawlana Jalaluddin (Rumi), which has been addressed with a descriptive-analytical approach. Rumi's thought, in the mystical position of the Sufi sect, is essentially a non-separatist and unifying approach. The basis of his thought does not completely reject the presence and influence of the 'other' which is called 'another' in Eastern mystical thought, but it considers the level of matter as meaning. Rumi considers the other presence intertwined in finding and realizing the meaning of a relative life and in close connection with the love of God. By another classification of 'Heaven other' and 'Hell other', he has clarified his opinion and explained the central offer of his reflections on the relation between the meaning of life and the presence of the other in such a way that only in a romantic relationship with heaven other, the most original meaning of life is realized. Regarding the meaning of life, Rumi goes beyond the limits of naturalistic thought and agrees with the approach of meaning discovery. Finally, the culmination of the connection between the meaning of life and the presence of the other in his belief is that discovering the meaning of life begins at the lowest level and manifests itself in a romantic relationship with the 'transcendent other', God, in its highest form. Rumi, by telling educational anecdotes and allegories in the form of poetry and prose, repeatedly warns man against talking and associating with the other and considers him a cause of misguidance and alienation from man, while self-knowledge and self-remembering is the first and most basic principle that man needs to know the other and also to discover the meaning of life. In the analytical course of Rumi's views on the subject of research, it is clear that in Rumi's view, 'meaning' is a real and objective thing that is present in the world and, contrary to the views of atheist existentialists, is not made by human fear and loneliness. Rather, there is meaning in life and it must be found. In this sense, he is in the group of those who believe in the theory of 'discovering the meaning of life'. Regarding the meaning of life, Rumi believes that in order to properly understand what the meaning of life is, we must have self-knowledge and make self-knowledge the first step in the search for meaning because it is only then that we realize our human value and status and manifest ourselves as the universe and God. At this level of knowledge, we are not preoccupied with superficial and transient pleasures, and we find the way to the meaning of life, which is to attain divine love. It is noteworthy that such a goal cannot be achieved without the 'other' because unity and oneness are absolutely impossible in the material world. In addition, our perception of 'self' is the result of the interaction of 'self' with 'other'. If we accept the 'other' as a subject like the 'self', we can experience his meaningful presence in life. Thus, the presence of the 'other' is an essential factor in the knowledge of the 'self' and seeks to know what the 'meaning of life' is. Mawlana Jalaluddin has also defined the types of relations between 'self' and 'other', not all of which are equally constructive, but 'others' are valued differently from Mawlana's point of view, and some of them may even be considered as the cause of damage and the cause of crises exist in man and society; like what was previously referred to as 'hell other' and Rumi also calls them cannibals and warns against associating with them. In fact, Rumi's other levels can be examined from two perspectives. 'Other' means other than 'self' and in another sense, 'other' as 'self'. Rumi classified the other as 'hell other' and 'heaven other' in a general way. The other is an identity that has forgotten the true homeland of man and the inner originality and has remained in the most superficial layers. In relation to the 'I', he also seeks the object and the possession of the ‘I’, and the relation between the 'I' and the other is constantly defined in the same cycle. In contrast, the other in relation to the mirrored 'I' seeks to self-consciously and transparently identify the 'I'. In this relation, the parties to the relationship do not seek to possess each other, but to fly to the other in order to open up to the world of meaning in their existential evolution. Thus, the meaning of light life is the result of relation with heaven other, and the meaning of heaven life requires the presence of heaven other. Rumi introduces 'love' as the meaning of life, which is the result of the romantic relationship of 'self' with 'other' of the same type, that is, heaven. The main teaching of his mystical thought is that loving human beings is both the source and the result of loving God. In other words, loving people is a manifestation of loving God. Love of God as the genuine 'other' causes man to enter into a loving relationship with the universe, to break down the barrier of 'self' and to reach beyond it. Therefore, for Rumi, love is the meaning of life and the driving force of creation.

The purpose of this study is to investigate the function of religious experience in making sense of life from William James’ point of view along with the description and analysis of the critiques. He considers the religious experience as a necessary and sufficient condition for discovering meaning. He considers religion as something individual. With the evidence he provides for the subjectivity of emotions and the privacy of the mental life, we find out that James' views correspond with the new science and the specificity of religious experience and its meaning. Also, James' empirical explanations are uncertain and he does not see the need to prove it rationally. Empirical explanations such as search for meaning by all human beings and the falsification of meaning and the reduction of meaning to purpose indicate that the search for meaning is the most fundamental driving force in life and the reason for man’s religious sense. James looks more at the sense of meaning than the meaning itself. James' view of religious experience and meaning is influenced by pragmatic thinking about utility.

Relying on the interpretation and defense of David Lund’s viewpoint, this study examines the strong dualism or the dualism of particulars to prove afterlife. The biggest obstacle in this regard is the concept of causality and the specification of the way the two particular and universal substances interact. Therefore, using philosophical and phenomenological argumentations, we demonstrate that the basis of this interaction is the priority of the subjective matter and the essential, causal, unreducable features of the two substances that have causal access to each other through embodiment. “Self” as a non-physical substance has no essential dependence and reliance on the physical substance of the body; therefore, it can survive after it cuts its causal relationship with it at the time of death. This study focuses merely on showing the logicality, meaningfulness, and occurrence of the foregoing dualism. The findings of the study indicate that no matter if we reduce causality to the natural system or deem it as the causal interaction of uneducable forces and potentials of the two substances, there would be no doubt in its logicality and meaningfulness. Therefore, due to the abstractness of “self” and its causal-causative features, the best explanation for our inevitable and direct insight of our volitional acts is to say that what is seen in this insight is real and the dual causality occurs in practice. If our argumentations are correct, they might be used to prove afterlife.

One of the most fundamental questions of humans is the concept of seeing God. Because after asking about the reason of creation and realizing the answer that leads to the existence of creator, one would ask is it possible to see God? And if it is, how and when would this seeing take place? Therefore, the historical roots of this question should be retrieved in the early apprehension of human being. In the world of Islamic thought system, variety of different views have been presented: some believe in the possibility of seeing God with eyes and some other believe in transubstantiation of it and have disregarded the apparent of theological texts, vindicating the verses of the Holy Quran and Hadith leading to permit the possibility of seeing the Almighty God. Another group also pointing to the apparent of the aforementioned verses and narrations, have claimed that seeing God is not only limited to visualization by eyes, and have proven other methods and meanings of seeing. On the other hand, the science of Islamic belief system is studied in four fields: exegesis, theology, philosophy, and mysticism. Since all of these four sciences have tried to answer the question of seeing God, this question can be labeled as a point where all these sciences meet. Hence, the answer of a thinker like Allamah Tabatabaie, a true expert in all these fields, would be the best and the most complete of all answers. Consequentially this study will exegetically, theologically, philosophically, and mystically explain the concept of seeing God based on the views of Allamah Tabatabaie. And finally we will come to the conclusion that necessarily the most complete and precise answer is the result of combination of all these approaches.

As science focuses exclusively on the physical, it seems to assume that the brain has a key role in the origin if not also the constitution of our consciousness; and thus the destruction of the brain, the nervous system, and the body makes it pointless or even absurd to think of any personal consciousness after death. But one need not be convinced by this. However, any effort to investigate a possible post-mortem life depends on forming a coherent conception of what such a life could be. Can we speak, without incoherence or contradiction, of a person continuing to exist after death in a disembodied state? Our concern in this study lies here. Based on Lund's view, we will present and defend an argument that one can conceive of a self who is fully embedded in the natural world and deeply embodied in a physical organism, and yet could have a rich variety of experiences in an afterworld encountered after death. In this theory, the close association of the mental and the physical is due to a causal connection - a connection that fails to establish that the physical brings the mental into existence and is compatible with theories that the source of consciousness is not in the brain (e.g., the transceiver or filter theory).

One of most important issues discussed by philosophers is the nature of man’s happiness and its relationship with the pleasure. St. Thomas Aquinas in Christian tradition and Sadr al-Muta’allihin Shirazi in Islamic tradition has discussed in details this issue. Both of them maintain that man attains happiness when his intellect, as the Characteristic of human being, fulfills its potentials and apprehends the highest intelligibles. Also because they consider pleasure as the conception the things which are pleasant and agreeable to powers, man can reach the excellent and the most perfect pleasure through the perception of the highest intellects. Nonetheless they differ in that St. Thomas considers pleasure as concomitant to happiness and Mullasadra believes in the identity of the happiness and the pleasure. To put it in a different way, while St. Thomas categorizes the happiness and the pleasure respectively as action and affection, Mulla Sadra holds that these two concepts, though different with regard to their meaning, denotes a unique reality which is simultaneously both happiness and pleasure, so they are not included among the categories.

The appeal to Divine Wisdom, either as independent axiom or a framework for other principles, has been widely prevalent in theologians’ arguments. In the present study, after presenting some cases of this trend and through logical analysis, Abd al-Razzaq Lahiji’s arguments based on Divine Wisdom are scrutinized and criticized in particular. As a hypothesis, the author believes Lahiji’s appeal to this divine attribute is, at least partially, inaccurate and thus, his arguments are logically inconclusive. Seemingly, the use of this divine attribute is often in a posterior manner, and this method has been applied merely to discursively rationalize religious dogmas and revealed propositions. In addition, elaboration on this particular topic requires comprehensive inner knowledge about all details of the universe and the ultimate goal of the creation. Many other cases which, based on this principle, must have been done or created, yet are left unrealized, can be taken as serious counter-examples to this theological framework. It must be noted the main theme of the present study does not concern the objective reality per se, for based on decisive rational arguments and explicit religious teachings, all Divine actions are carried out in the ultimate wisdom for the ultimate good.

In this paper, first, the conflict between Scientific worldview and Divine action from the historical point of view is explained, and then, different approaches to solving this problem are introduced. In the next step, Physical Closure, as an important metaphysical basis of modern Science is illustrated and would show that the most severe obstacle in front of divine action in the world is that. After the explanation, Plantinga's approach to solving this conflict is explained. Then the proposal of new Theologians and Scientists, who intend to accommodate divine action and indeterministic laws of nature would be discussed and evaluated. By this evaluation, it would be shown that none of these approaches would be successful enough in criticizing the Physical closure. However, each of these approaches has salient points, and especially Plantinga's approach is well in his basic view. Finally, the Conscious and Free Will of human is introduced for showing the actual possibility of violating the closure of natural laws and physical world.

The answer to the question of "what is the meaning of life?", which is asked many times by all human beings during their lives, would play a fundamental role in their life styles. It requires a good understanding of human nature and their lives to properly answer to this fundamental question. Sadr-ol-Mote'allehin considers a human as a composition (unitive union) of both soul and a physical body. He adopts the life within three meanings, i.e., general, specific, and more specific. The fundamental distinction between humans and other creatures lies within the "more specific" life which is based on the human characteristics such as intellect and will. The soul is continuing its life during the completion motion within the three states of this, the intermediate (isthmus), and the other world. The death results in a discontinuation of relation between the soul and the body but does not lead to a destruction of the soul itself. Therefore, the soul will be transferred to another world and will continue its life. Concludingly, any theory given about the "meaning of life" that does not consider the reality about the human nature will be incomplete and incomprehensive, and would not satisfy the human thirst for knowledge.

“Parent analogy” is one of the important arguments that was suggested by Stephen Wykstra, one of the prominent philosopher of Skeptical Theism. By formulating this argument, Wykstra shows that like infant who doesn’t understand reasons of her parent who permit suffering for her, Human being also cannot understand reasons of God who permits suffering. According to this we cannot infer from not seeing the reasons of God to there is no reason for God. Therefore, evidential argument from evil fails. Bruce Russell, William Rowe and Trent Dougherty challenge “parent analogy”. They offer “loving parent analogy” instead. “Loving parent” never leave their child alone in suffering or at least they make clear that there is reason. In their view, if theism is true, it`s expecting that this world be a transparent one and we can understand God`s reasons. In this article we show that parent analogy confront limitations which shows that it can be used neither for Skeptical Theism nor against it. But we show that there are other ways to justify cognitive limitations of human being. For example Alston instead of appeal to parent analogy, offer other analogies and enumerate at least six limitations for human beings. Accordingly, we can say that the claim of cognitive limitation form the view of Skeptical Theism is justified

Critical analysis of Karl Barth's opposition to natural theology shows that it is demonstrably based on a narrow understanding of natural theology and is mostly shaped through his reaction to the misuse of theological concepts during the heydays of Hitler's rule over Germany. In his increasing opposition to natural theology in its various implications and forms, Barth seems to have been basing his arguments on ontological, epistemological, biblical and practical grounds as he leaned heavily on revelation as the sole basis of all that pertains to the formation of faith and dogma. By engaging Barth in the aforementioned areas, it will be shown that Barth's arguments fall short of consistency in that they contain false designations of natural theology by focusing on a limited and out-dated version of it, an inherent vicious circularity, a highly selective interpretation of respective biblical texts as well as a fallacy of relevance. It will be argued that the concept of revealed theology is not necessarily opposed to a constructive approach to natural theology, which seeks to appreciate the manifest glory of God in creation as an unfolding secret observed and understood through the rational faculties within the human mind.

According to the critical Kant, the idea of God is a transcendental idea of pure reason, i.e., theoretical reason cannot, after considering its limitations, make an argument against or for it. In the pre-critical period, however, in a treatise called "The Only Possible Argument in Support of a Demonstration of the Existence of God" he tried to prove the existence of God by means of the theoretical reason. The significance of this treatise is that, on the one hand, contrary to what the critical Kant believes about the limits of human reason, he endeavors to theoretically prove the existence of God, and on the other hand, contrary to the Wolfian-Leibnizian tradition, he proposes a natural-theological argument instead of a cosmological argument. Concentrating on the concept of possibility in formulation of an ontological argument, he criticizes the former formulations, especially Descartes’, and presents a new version of it. In this paper, we intend to first explain Kant's argumentative reasoning for proving the existence of God based on "The Only Possible Argument in Support of a Demonstration of the Existence of God", and second, we try to show that the alleged conflict between the title of the book (only possible argument...) and its content (the acceptance of two natural-theological arguments and ontological argument), which led some of Kant scholars to believe that Kant is incoherent is false and comes from a mistake in translation of the German term ‘Beweisgrund’

One of the most important and challenging theories of Open Theism is its particular view of the attribute of divine omniscience. This theory acknowledges that God is the Absolute, yet stipulates that God's knowledge does not include what man performs with his free will in the future. The acceptance of absolute authority for man and the embracing of the contradiction between the "freely chosen actions of man in the future" and the "foreknowledge of God" have led the Open Theism to deny the foreknowledge of God in these acts. At the same time, they argue that the lack of “a priori knowledge of God” in these kinds of actions does not undermine his absolute knowledge. Advocates of open theism, proving their own viewpoints by referring to all kinds of views on God's knowledge and expressing the deficiencies in these theories, maintain that this view is more acceptable logically and philosophically, and due to its compatibility with the Holy Bible. While mentioning the shortcomings of three other contending perspectives in this regard namely "simple knowledge", "middle knowledge" and "Augustinian- Calvinist view ",  they consolidate their views and establish their own theory.

Irvin Yalom believes that loneliness is an existential boundary and pain which is inseparable from a human being. He comes into this world alone, leaves it alone and he alone is responsible for creating his own character; not only does he have no helper in this world, but there is no refuge for him either and he has been thrown into this world involuntarily. Jalal al-Din Muhammad Balkhi (Molavi) also discusses the pain of loneliness, but it is not Yalomi’s type of bitter loneliness; rather, it is in the form of loneliness from one’s origin; his anguish is not from not having a refuge, rather it is the separation from God and estrangement in the world that has brought him anguish and pain. In Yalom’s view, the pain of loneliness has no solution; it is an existential issue that man must accept and he can only soothe it. But Molavi considers being with God as elimination of the pain of separation and loneliness. By presenting this research, the writes hopes to decrease the weight of loneliness through a meaningful approach. For this purpose, the article will first point out the aspects of the pain of loneliness and ultimately, will present solutions for release from this pain.

Rumi’s Mathnavi Ma'navi includes the deepest issues concerning theology, ontology, anthropology, etc. This book which is the result of all mystical experiences in Islamic tradition is a kind of spiritual travelogue and a personal experience which presents a series of mystical teachings and concepts. Love and annihilation are among those concepts which are dealt with in Mathnavi. The present study through library based method aims to describe love and annihilation in Rumi’s Mathnavi, then explain and analyze them and love’s contribution to a mystical wayfarer to attain annihilation from Rumi’s viewpoint in Mathnavi.