نشریه عقل و دین
پیاپی 19 (پاییز و زمستان 1397)

Among Ashari thinkers, Fakhr-e-Razi sometimes as a philosopher, considers evil to be non-existential, and in other occasions claims it is existential, just like a theologist. He tirelessly tries to show that human beings have no free will and there is nothing in the world but determinism.His particular view on unity of divine acts, leads to declining some of the most important philosophical principles, like causality, system of the causes and effecteds, cause-effect necessity, Al-Wahid rule, etc.As a consequence of these beliefs, free will is denied, and the only way to explain why this constrained human being commits evil acts, is to attribute these actions to God, so avoiding fatal questions. But he neither succeeds in solving the problem of evil, nor delivers a correct interpretation of the unity of divine acts. He doesn’t consider human beings responsible for their actions, and can not explain the relationship between human beings and evil. He also believes that a person’s destiny from birth to death is pre-determined and therefor unchangeable

Without any doubt, Mohammad Abdoh is one of the most prominent sunni reformer commentators in contemporary century. Modernism and rationalism as the most important indicators of Abdoh reformist thought, is seen in his works. He with scientific tendencies and experimental rational method explains theological, social and educative subjects. This research is based on the content analysis of the works and thoughts of Abdoh, is trying to answer the question of whether can call him Neo-Mu’tazily or not? According to research findings, although he like the Ash'arist thinkers believes effectiveness of theoretical reason in recognizing and explaining the teachings of religion, but about the effectiveness of practical reason thinks like the Mu’tazily theologians. Hence, he believes that good and evil is rational. Moreover, in expressing subjects related to justice such as human freedom, obligatory on allah, task out of power, promise and warning, evils, guidance and aberration agrees with Mu’tazila. So, contrary to the claims of some researchers, he is the Neo-Mu’tazily

One of the things that is discussed today as a reason for denying the existence of God is the problem of Divine Hiddenness. From the perspective of some of atheists, Divine Hiddenness is conflicting with existence of the Omnipotent, Omniscient and kind God. Such a belief by denying the existence and presence of God, will lead to corruption and destruction of the visions, ethics and deeds of peoples. So the present essay reviews the hiddenness argument in order to the special place of it in the field of philosophy of religion.The reason of advocate of this argument is that if God existed, did not hide himself and then, non-belief dos not occur. The authors have criticized the argument itself and its bases. Then, by expressing this analysis that the argument is based on sensationalism, because God is concealment, criticized its bases. The final result is that this argument is not valid.

The rational perceptions have always been one of the issues of interest to Muslim philosophers and intellectuals who have been exploring with different perspectives. Ibn Sina and Mulla Sadra, while sharing on some of the principles and issues of science and intellect, especially rational perceptions, disagree on some of the basics and issues.
According to Aristotle, Ibn Sina believes in the theory of abstraction that the flow of knowledge, in particular rational perception, is gradually derived from the sense of the passage of imagination and ultimately the attainment of reason. Mulla Sadra, based on the principles of transcendental theosophy and the various degrees of being, asserts that reaching the levels of knowledge depends on the perfection of the self in many ways, and as a result, the rational perception is achieved from the level of self-perception to the level of imagination and from the level of imagination to the universe. They are the influences of the world of reason, and they interpret it as the level of reason. On the one hand, this statement criticizes previous perspectives and, on the other hand, has registered a new theory in this field in its own name. In this paper, we will examine and adapt the views of these two philosophers through a descriptive-analytical method.

Applications Of Interpretative wisdom emphasizing its scope Reason is one of the topics in which intellectuals have defined different types of it So that some of them have verbal contributions and some others have a semantic connection. Reason At a glance, there is a cognitive concept with two distinct, Unique essence and perceptive power. The latter is used in commentary; The use of reason in interpreting in a general view is divided on the basis of the four sources of ijtihad and the use of reasoning in two kinds of resources and tools. Wisdom Source is divided into Obvious and discursive. The obvious reason is an authentic basis, like the supreme sky, which is institutionalized in human natureand The discursive reason, It is an intellect that, by putting together the preliminaries, concludes that In the case of proving the relationship between the ruling of reason and religion, Connected with mental attachments ; Whether the virtues of the intellect, such as goodness and rationality, or the non-autonomy of reason, such as the discussion of the community of affairs and the prohibition and the denial of corruption. But the intellect of the non-positive rationale associated with the ruling of reason and religion, whose purpose is merely the formation of analogy and argument, is referred to as a deductive wisdom. The second type of reason is a tool and a myspace that takes all the arguments from other sources of interpretation and concludes. In the rational explanation of ijtihadi, it is tried to use the true intellect, the integral integrity, and the idiosyncrasy. The most important and widespread role of reason in interpreting is Instrumental wisdom.

In this article, based on the Islamic narrative tradition, we examine the possibility, the ways, and characteristics of rational and intellectual growth of human being at the time of advent. This topic is important because we sometimes observe that, given the good qualities of the Mahdism community and its beauty and charm, the issue of rational perfection and development is marginalized, or, by ignoring this issue, all things are handed over to miracles. In this article, we, by descriptive analytical method, try to determine the status and dignity of human intellectual and rational development in the Mahdavi system. And while maintaining the miracle status, we emphasize some of the decisive elements: The element of free will, the element of the unchangeable traditions of the system of being and eventually the element of the duties and responsibilities of man.Finally,hoping for a better and brighter future, and with the aim of deepening Mahdavi learnings and instructions, we come to the conclusion that the intellectual and rational growth of human being is an acquired and blessed thing, and based on this, we refer to two major indicators of returning to the Quran and returning to innate disposition. These two indicators are the light of human beings on the path to rational growth and perfection.

Mulla Sadra devotes a significant part of his philosophical foundation to the preparation of the proofs of physical resurrection. He Provides good explanation by analyzing this category in two questions of the identityof the worldly and the hereafter bodies and as well as the contradictions of its propositions. The basic foundations of Sadra in this category are return to two ontological and epistemological fields. In the ontological field, he has considered truth of being gradation as the Main identityof each being based on the unity and individuality of beings, that its connection to the combination of matter and form orgenus and difference is the product of the creativity of the soul from intensity process. In his view, the death process is equally a kind of existential intensity, and therefore does not require revolution or any change in human identity. Accordingly, Sadr al-Mota'alehin solves conflicts in the field of existence. In the Epistemologyfield, he with his basis in immortality of imagination and imaginative perceptions solves a possible conflict of unity of death's process and bodily resurrection. The correctness of this explanation in the criterion of the god'sword shows that Mulla Sadra's approach to bodily resurrection is consistent with its Quranic explanation.

During the Dark Age of western philosophy, some Muslim philosophers with deep understanding of philosophy presented new theories. They had great influence on the scholars of other religions. Avicenna and Averroes can be considered as the influence of Muslim philosophers on Judaism. This paper aims to analyze the theories of Avicenna and Averroes about contemplation in religious doctrines and their influence on Maimonides by descriptive - analytical method. Avicenna succeeded to assert principles of Islam by rational method. In addition to rational method, Averroes discussed explication of Quran. Each of them succeeded to influence Judaism especially Maimonides in connecting reason and religion.

The discussion of covering and veil from the point of view of reason and quotation is an attempt to express the fact that the veil of the religious and religious rulings is like other religious duties and, with the focus of divine reverence, adhering to it as a sign of worship and denial of religious orders. Since the divine nature of the divine goddess is based on genuine material wastes, he has plotted a happy life plan for his servants; therefore, common sense prescribes that man should be subject to God's commandments and God-given mediation because religion In executing judgments, it acts more forcefully than reason; therefore, it is necessary for religion to help intellect in the realization of the rules which it itself understands, and this way religion has its greatest service to reason, which is in fact a supporter and guardian It is doing

The relation between dimensions of religion and national identity in political philosophy of Akhund Khorasani Mohammad Kazem Khorasani is one of the most important theorists of the political system of constitutionalism in the constitutional era. Political philosophy of Akhund Khorasani suggests theoretical interaction between the modern concept of national identity and religion. The interaction between the two concepts in his political thought is directly related to the three basic principles (rational, Fiqh, and philosophy). In this article, dimensions of religion and indicators of national identity were studied in a theoretical and conceptual framework. Then, the adaptation of these dimensions and indicators in the political philosophy of Akhund Khorasani and the interactive relationship between them were discussed. These interactive relationships reflect the adaptation between some dimensions of national identity with some dimensions of religion. These adaptations were found in areas such as religious beliefs with the political dimension of national identity, religious rituals with the political dimension of national identity and religious rituals with the social dimension of national identity.

This research studies the views of two Muslim scholars, Javadi Amoli and Majlesi concerning the "Paradise of Adam (AS)".This was of citation type and the method of research is based on analysis and so the explanation of the content is comparative. During the investigations carried out by Allameh Majlesi, he has made two commentaries in this regard. First, based on the apparent evidence, Adam's Paradise (AS) is considered a garden of gardens of the world on the earth that is completely material. He regards any interpretation other than this attention to the inner meaning in verses and narratives. In another statement, he quotes the commentary on the first paradise as impossible with the various quotations of theologians and commentators, and given the diversity of narratives in this regard. On the other hand, Javadi Amoli, according to the New Sadra School, believes that Adam’s paradise can be Paradise Barefoot. This is a degree of self-awareness for all human beings before entering the world with garlic from unity to plurality. From the perspective of Javadi Adam’s paradise, the explanation of the spiritual authorities of Adam, and in fact, he has seen his spiritual position. The important point in this discussion is not the material place, but the paradise itself, which is nothing but an interpretation of the humanity's position. According to this statement, many of the ambiguities in this story, such as the arrival of Satan in paradise, the fall into the world, and so on, will be resolved.

The textualist separatists argue that revelation is the only cognition source for understanding the religion and extracting its education. Such claim comes from the special attitude of this school on The Challenge and the miracle of the holy Quran; Meaning that the Challenge of Quran only invites the scientific and educational subjects. And that the education coming from Ahl al-Bayt (Prophet Muhammad Family) is way more authentic and using human thinking in understanding religious texts depletes the religion of purity and authenticity. Therefore, it is not left to human beings wisdom and knowledge to understand religion, and human discoveries about the truth shall not be merged with the revelational      knowledge. In contrast with such an insight (since it is compatible with the views than demean and humiliate the power of understanding and mind in human beings, and since it is soaked in the modern hermeneutics), it needs to be first mentioned that the verses of Quran address human mind quite directly. Moreover, the addressee of understanding the truth of religion are all human beings with that very same mind and wisdom everybody shares, and with the same level of understanding present in everybody in relation to their talents. Second, this school does not even accept such a claim as “the restricted understanding of the truth of religion to a special method.” The present paper explains the Segregation School Viewpoint in relation to the mentioned theory with a confessional method and critical-and analytical approach