مجله پژوهش های علم و دین
سال دهم شماره 1 (بهار و تابستان 1398)

True piety and perfection are intrinsic to every human being. According to the demands of the society today, there has been a series of doubts and questions about divine justice and evil issues for the people, especially the younger generation, which is a necessity by which The home is home to trust and confidence. The existence of bastards and evil in the golden leaves of the infinite book of the universe afflicts every thinker who, if you are the creator of the universe, is omnipotent, absolute, and merciful, how has he permitted the cracks and injustices to penetrate the world. . On the one hand, the atheist philosophers try to perceive the evil of this world incompatible with the mighty and benevolent God, and on the other hand, the heathens try to answer the atheists in a quest to provide logical solutions. This study examines the meaning of evil from the point of view of the martyr Motahari and Augustine. While investigating the types of evil, he examines the problem of evil from the perspective of Augustine and Motahhari, and finally analyzes and criticizes these views. However, both Augustine and Motahari use almost identical concepts such as being non-existent, relative, etc. But they are different from their vocabulary. In this research, we are going to examine scientifically the basis of evil in the world after examining the approach of Augustine and Motahhari to the problem of evil. In the end, do these evils go back to God or to mankind. And how human beings are involved in the evils of evil. And how can they be ruined by managing evils.

In this article, we have tried to study the relationship between science and religion from the point of view of one of the prominent Japanese philosophers of the Kyoto school, Nishitani Keiji. He was one of the disciples of Nishida Kitaro, the founder of the Kyoto School. He was impressed by Nietzsche's critical thinking of western culture by addressing the problem of the relationship between science and religion in terms of Nietzsche's nihilism problem in his philosophy. He believes that the only way to overcome nihilism is to link these two areas existentially together, to cure the disproportionate human issue today. Under the influence of Heidegger's Existentialism, he has an existentialist approach to the problem of the relationship between science and religion. According to him, the issue of nihilism and sunyata is both existential and historical issues that everyone faces at first. In this paper, we will try first to plot the nihilism in his thought and to show the position of this concept, to show the relationship between science and religion to show how this relationship is tied to this concept.

The present article is an attempt to explore Allameh Iqbal's view of personal and impersonal God. In his view in Islam God is considered to be both personal and impersonal. This view of God can satisfy both religious tents and philosophical questions of philosophical as well. Under the influence of Hegel, Mc Taggart holds that ultimate reality is absolute so it cannot be called by a self, but Iqbal disagrees with this view of Hegelian philosophers to the Ultimate Reality. Iqbal also disagrees with the traditional arguments for proving God's existence for these arguments fail to. In this regards he refers to the notion of intuition and holds that by intuition it is possible not only to unravel the nature of world and man but also realize God. Intuition is a term that is approved even by certain Western philosophers like Bergson as well. In Iqbal's view this path even is approved by the Quran. Accordingly, Iqbal seeks to substantiate it and used the term "self" for man and "infinite self" to God.

By relying on the findings of previous scholars of Documentary Hypothesis, Julius Wellhausen first began to recognize and distinguish the documents of the Hexateuch in the form of a dynamic process, and then, based on the results of this critical approach, claimed that the history of Israel reflects the development of the religion of Hebrews. He believed that Israel's religion during the kingdom of the north (stage I) had a natural origin and it emerged from the daily life of the people, and had a firm connection with it. With the collapse of the kingdom of the north and the advent of the next prophets and the political – religious reforms of King Josiah (stage II) their religion arrived at moral monotheism. But with the collapse of the kingdom of the south and the beginning of the Babylonian exile, the bond of that nation with its history and tradition was broken, and the ground for the reconstruction of the new Israel under the leadership of Ezra and Nehemiah was provided (stage III). Mosaic theocracy with its features is the product of this era. The historical tribe of Israel was now considered a sacred people, and the sanctity was rooted in all layers of the life of the people. Always and everywhere is a divine command that the original Jew is required to do. Experience was replaced by religious duty. Originality was overcome by formalism. The simple religion of the ancient Israelites became formalized in the form of a dry royal structure, and the color and outlook of this new religion, Judaism, was projected to the final edition of the Hexateuch.

In the thought of Wolfhart Pannenberg , God is the absolute determinant of reality, and his divinity covers the whole existence and creation, including nature .Hence, Pannenberg thinks that the interaction and dialogue between theology with the center of God and science with the focus of nature is ineludible. From his point of view, to know that how this interaction and dialogue is possible, we must compare this tow realms, more than anything else, based on their specific methodologies . Such a comparison leads to review on the nature and extent of science and theology and to accept the possibility of engagement and dialogue beyond their particular realms, and on the third level, philosophical reflections. pannenberg has not succeeded in explaining the possibility of this dialogue based on his key claims, but has certainly been an influential and inspirational pioneer in this field

The crisis of environment is a serious challenge in the contemporary world. The damaged nature persuades the environmental researchers to find the main causes and factors of this crisis. Among this factors the role of some religious teachings are doubtful in the crisis of environment. Some believe that the crisis of environment caused by desecration of nature and inattention to the religious teachings and its solution is returning the sanctity to the nature on the basis of religious teachings. In opposition to this view, some presume that a number of religious teachings such as divine vicegerent on earth or recommendation to an ascetic life lead to the elimination of nature and irresponsibility to that. This paper wants to study Sallie McFague's view point, a Christian theologian in the area of theology of environment about the role of religious models in solving of environmental crisis. Sallie emphasizes on the role of religious teachings in solving the crisis of environment by presenting the model of "creation as the body of God". The result of this research shows that although this theory has strength but because of some serious criticisms needs to be reviewed.

Considering that theology of Eckhart is considered to be a divine theology that He emphasizes the unknowableness of God and His exaltation of possibilities, The issue of human deification seems to be impossible in the eyes of Eckhart. So the question is raised about how Eckhart believes in the deification of mankind? What are his foundations and principles in this matter? Human deification in the eyes of Eckhart is based on his principles and foundations  of anthropological. This reaserch  indagates four anthropological components of Eckhart. This  four anthropological components consist on: divine birth in the soul- power of intellect- similarity nature of God and nature of soul -Non – Stage. Eckhart, based on this  foundations and principles, believes that human has holder  power and capacity that can rise to possible crest and turn to similar of God. In this reaserch try to whit descriptive ana analytical metod and whit cite to works of Eckhart clear Eckhart's anthropological principles and foundations  in the possibility of human deification.

By exposing the shortcomings and shortcomings of science, Paul K. Feyerabend,   questions the omnipotence of it and calls for the separation of society from science, just as at one time, with the help of science itself, society was separated from the church. Feyerabend calls for the establishment of freedom and pluralism in society, and his pluralism is inspired by John Stuart Mill. The present study seeks to show that the pluralism of desire is fundamentally different from the idealistic pluralism of Feyerabend, and that the pluralism of desire is a means of discovering the truth, but for Feyerabend it is an end in which it stops and the ideal society itself - free society - Builds upon it. We also show that Feyerabend, who opposes any universal criterion and bases this on the critique of science, creates a new myth called "Majority Vote" when he wants to talk about the pros and cons of moving towards his ideal society.

Science of discourse is one of the inseparable requirements of religion and it has always played a decisive role in strengthening its intellectual foundations and faith. The guardians of this science with the establishment of Shiite religion in Safavid Iran in during almost two and a half centuries had obtained the opportunity over the course of nearly two and a half centuries they have had the opportunity to rethink the ancients' Kalām beliefs. In this paper examines the process of historical evolution of the science of discourse influenced by both intellectual and Akhbarism in terms of quantitative achievements relying on the sources of the same era, in a descriptive and analytical way. The historical approach used in this study shows during the first half of the Safavid rule until the time of King Abbas I, Shi'a Mutakallimūns influenced by Khaje Nasir Tusi's rational method, with the new commentary, restores the old Kalāmi works and they defended and expanded the Shiite doctrine against the Sunni rival religion. But in the second half of the Safavid era, science of discourse with domination Akhbaris method on the environment of religious science education distanced largely from the intellectual method of Khaje Nasir, and only Mulla Sadra's efforts to defend and integrate Peripatetic and Ishraqi method in the study of the religious sciences prevented the science of discourse from yielding to the Akkbaris. In addition to recognizing the traditional issues of religious Kalām against Sunnis, Confronting the deviant currents of the Sufis and Christian missionaries were new issues that were at the center of the compilation of Shi'a Kalāmi writings.

Human life, since early era, has been associated with religious beliefs and convictions and these beliefs and convictions have always influenced human lifestyle and physical space formation. Existing documents, drawings depicted on the caves walls and construction of primitive accommodations indicate direct relationships between human beliefs and their lifestyle, and shape and form of their accommodations. There is limited evidence on Arabs’ invasion to Iran that happened in order to expansion of the religion of Islam in early first-century (ah). However, there are documents showing that they entered from South-West of the country with the aim of decolonization and presenting the Islamic religion and beliefs to Iranians who were mostly Zoroastrian in that time. Giving this assumption, Arabs’ invasion to Iran and bringing the Islam religion to this country has had impacts on life, customs, faith, traditions and culture, and also on architecture, particularly construction of Iranian religious buildings. In general, different religions have influenced culture, people’s lifestyle, and particularly architecture of countries. In this regards, evolvement of identity, form and shape of synagogues, churches, Buddhist temples are considerable. Apart from climatic and regional impacts and also traditions in constructing buildings, evolvement in architecture in different areas have been influenced by people’s religions in different countries.This article aims to use textual and visual documents and to apply a desk study, to investigate this issue, with the hope of providing and studying relevant case studies and summarizing and concluding the influence of religion on the architecture of the country.

The Issue of sport is an important social phenomenon in all advanced societies, its affect have been analyzed from various sciences. And almost all philosophical schools and religions have somehow commented on it. The sacred religion of Islam has also considered sport in general. From the Islamic point of view, in dealing with the path of perfection and closeness, man always deals with three interrelated matters. The individual, the community and the universe, the human being itself is composed of three dimensions: physical, rational and sensual. Parallel cultivation, education and training of all aspects of human existence have always been the focus of Islam s salvation. Therefore, in this study, using causal analysis as a prospective management approach. To break down the different layers that deal with why sports in the religion of Islam are concerned. Design and present different scenarios . In this regard based on the analysis of the lower layers, And considering the uncertainty and importance of the two proponents, “Sport Development Pattern” and ”Dominant Cultural Orientation” were identified and the scenarios were designed accordingly.

The teachings of Shi'ism in Islam are among the controversial issues that have plagued the nations and writers, thinkers and theorists of the Western world and Islam. This study explores some of the key concepts of Shi'ism in Goldziehr's ideas and examines his particular understanding of its teachings. The present study uses a descriptive-analytical approach to answer the question whether Goldsiehr's view has taken on the roots and foundations of authentic historical and religious sources or has centered on his view of Judaism and Torture or at least drowning in resources and Is it inappropriate? The author's hypothesis is that although Goldziehr 's research is based on a scientific method, his influence on the Jewish environment and on non-Shiite sources is not without discussion. The findings of the study show that the divisiveness of the Islamic world and its tendency toward special topics such as: Imamate and Mahdism are partly fueled by the skepticism of various sects and religions. However, some details should be acknowledged. He concludes that at least the basis of Goldziehr's controversial themes, such as the approximation of Shiite religion and thought to other sects and groups, such as the influence of Iranianism and especially the Mu'tazilite, is true.