فصلنامه اندیشه نوین دینی
پیاپی 61 (تابستان 1399)

One of the intellectuals` controversies in the relationship between reason and religion is their adherence to the originality of reason or the autonomist reason separated from revelation. Using the criteria of the originality of reason, they have reinterpreted religion and, in fact, denied the truth of religion and its teachings. In the present article, by examining and studying the works of contemporary intellectuals, four reasons have been given for their claims, which are: denial of the original reason, pure instrumentalism of the intellect, existence of superior features in the originality of reason and traditional religion. Attempts have been made to examine these arguments in terms of content analysis. Ignoring the various functions of reason, denying the Sharichr('39')a and the functional view of religion, misrepresenting man and his rational abilities, as well as violating the Divine purpose of sending a messenger are among the criticisms against their claims. Despite these criticisms, this approach loses its effectiveness in the face of religion and revelatory teachings.

The issue of this research is the emphasis on "theology" and the articles of faith as the basis of Shiite political thought. According to this view, theological concepts such as prophecy, Imamate, occultation and guardianship of jurists create an ontological and epistemological framework that requires its own socio-political implications. The method of the present study is descriptive-analytical and text-oriented; their political thought and the foundations of Shiite political thought has been inferred based on the basic concepts in the theological texts of Sheikh Mofid and Seyyed Morteza Alam al-Huda as two central figures of Shiite theology. The most important findings of this study are the explanation of the basic characteristics of Shiite-based political thought, the main ones being the connection between the essential and structural tension of religion and politics, the focus of "duty" on political thought and action, and looking at politics as a bedrock. For the establishment of religion, for this reason, the Shiite political discourse emphasizes the need for attributes such as knowledge and infallibility for those in charge of government.

The hadith "Assa`du sa`dun fi batni ummihi wa shshaqiu shaqiun fi batni ummihi" and how it relates to the idea of ​​determinism is the issue studied in this article by descriptive analytical method. Ashchr('39')arians, especially Fakhr Razi, consider this narration as one of the reasons why human actions are forced. Akhund Khorasani have considered it as one of the reasons why human happiness and cruelty are inherent. According to many Shiite and Sunni narrators and some philosophers, the meaning of this hadith is the same as the meanings of verses and narrations indicating divine judgment and destiny.for some religious scholars including Sheikh Tusi, Ziya` Uddin Eraqi and Ayatollah Borujerdi, the narration carries the same meaning of verses and hadiths that emphasize the attribution of the primordial knowledge of the Almighty to all matters, including the happiness, Unhappiness, and destiny of human beings. According to the findings of this study, the first view is rejected, the second view is indefensible, the third view is correct, but it can be gathered with the fourth, which has more reasons and evidence for its correctness. 

What is the place of human reason and thought in the matter of human expectation from religion? Comparing Sheikh Tusi and Ghazzali`s views with an analytical-descriptive method, this article is an attempt to answer to this question. As found by the study, the two scholars played a key role in understanding human reason in the realm of knowing God, but did not say anything on the nature of reason and on the why of its wrong. As the scope of revelation and the teachings of the Sharichr('39')ah expand, the scope of the intervention and the influence of the intellect diminishes. For these two thinkers, reliance on reason alone is not enough without reference to revelatory teachings; Ghazali considers Divine knowledge obligatory through sharia, and Sheikh Tusi believes in the intellectual necessity of knowledge with the help of the prophets. Another result of the article is that; The innate sense of seeking God does not mean that it is self-evident. Finally, the serious challenge of the present age in the understanding of reason as a dignity among the dignities of the soul and the proof of the independent existence of the soul is pointed out.

In Asfar, Mulla Sadra considers four levels for the mind of God. The issue of this article is to examine Mulla Sadrachr('39')s Qurchr('39')anic citations and the harmony of his interpretations with the appearances of the verses and the prevailing views in Shiite interpretations. Because the levels of the Divine mind in the transcendent wisdom are connected with the levels of existence, and the truth of mind is the same as the truth of existence, it is simple and has real levels. Accordingly, with an analytical and citational method, we will have an overview of the types of the Divine mind, the how of the Divine mind of the levels and worlds of existence in the system of creation from Mulla Sadrachr('39')s point of view. The findings show that Mulla Sadra tried to interpret the verses of the Qurchr('39')an as much as possible using his own rules of reason and innovation.

Today, social capital is very important, and its low level means that there is not enough social trust in society, and as a result, links in society are distorted and public morality is threatened, and the quality of life and social welfare are in crisis. In order to promote social capital in our country, it is necessary to present local theories in accordance with the structure and political and social conditions of our country and with a religious and value-based approach. In this article, using descriptive-analytical as well as historical-interpretive methods, it is important to note that Shiite Imamate, with its characteristics such as infallibility, knowledge and divine guardianship, while providing the best epistemological system of social capital in expanding and strengthening the most important cognitive components of social capital, that is, the component of trust and its two main branches, belief and trust behavior, are very effective.

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.

Epistemological foundations in an intellectual system play a decisive role in its doctrinal notions. Salafi thought, especially Ibn Taymiyyahchr('39')s views, arose from a sensual epistemological base; This means that "whatever is not tangible and imaginable is on no existence at all. Accordingly, Ibn Taymiyyah, in contrast to "abstract rationality", proposes "corporeal rationality". He believes that sense and imagination, like reason, can comprehend Godchr('39')s actions. Thus, the present study focuses on the question: What rationality the extreme ideas of Salafism, such as the embodiment of God and extremist textualism are based on? In this article, in the light of the analytical-critical method, we came to the conclusion that the most important function of the corporeal intellect is "the comparison of the absent based on that of present. " Ibn Taymiyyah blurs the line between feeling and imagination and illusion and reason, and suggests a combined rationality.

The main question of the present article is: What are the commonalities and differences between Ibn Sinachr('39')s and Khawaja Nasirchr('39')s approach to Godchr('39')s detailed knowledge? And to what extent have these two sages been able to answer the problem? According to the findings of the study, Sheikh al-Rachr('39')is, based on the principle of causality and formality, proves and explains the knowledge of God in detail, but Khwajeh Tusi presents other theories by presenting objections to Ibn Sinachr('39')s words about Godchr('39')s knowledge of small and changing beings; According to Khwajeh, Godchr('39')s knowledge of abstractions is attributed to specific external beings and to matter, in their forms in the intellect. One of the most important results of the present study, which was performed by descriptive-analytical method, is that: The presentation of these theories, despite the fact that it was incapable of proving the detailed knowledge that is the essence of God; But it paved the way for the acquisition of later philosophers such as Sheikh Ishraq in explaining the knowledge of God as action.

The manifesto of the second step of the revolution has issued in two separate sections. at first, the blessings of the Islamic Revolution have been referred to in a sevenfold and, then, with a hopeful and promising, a seven set of recommendations has been given to preserve the Islamic Revolution and guarantee its bright and happy future. The article, relying on the first sevenfold, has tried to explain the innate and theological principles of this part. In this regard, the Qurchr('39')an and the narrations of the Infallibles (a), as the main sources, as well as the guidance of the late Imam and the Supreme Leader of the Revolution, as the main documents of the Islamic Republic, have been used. All the seven axes of the manifest are in accordance with human innate will and based on the theological principles of Islam. Thus, with an innate look is reasonably accepted for all those basing their mind and acts on innate at first and, then, it would be a reason and guide for those agreeing with the principles. The in this research, descriptive-analytical method with exploratory-inferential approach has been used to provide clear analysis of the mentioned bases based on Quranic and narrative evidences.