فصلنامه قبسات
پیاپی 96 (تابستان 1399)

Spiritual or on seen causes and their real examples, the mechanism of their effect, the quality of their interaction with material causes and how to explain it according to the necessary principle of causality, as well as the quality of their compatibility with philosophical rules about causality, are issues that have recently with the epidemic of Covid 19 infectious disease, it has been discussed again in various scientific and even journalistic circles. In this article, some aspects of on seen causes are discussed. The two main questions that this article seeks to answer are: first, what is the definition of secret causes and its characteristics? Second, how are the secret causes compatible with the "philosophical rule of oneness" which has two aspects and the "philosophical rule of the necessity of compatibility and cognation between cause and effect"? From the point of view of this article, secret causes are those causes that cannot be explained materially and empirically and sensibly, and human intellect is incapable of explaining the quality of their effect. These causes can be both during the causes and in the width, and antithetical, as well as effective with independence. In this article, it will also be proved that the flow of spiritual causes, like material causes, is included in the cycle of the necessary principle of causality and is not in contradiction with it. The secret causes, by returning them, as well as what is known as natural causes, to introductory and material causes and disposition (Tashaun); will have no conflict with the above three philosophical rules.

What is the role of spiritual causes and factors in repelling and eliminating natural disasters? Is there a condition for the effect of these causes? Basically, how do such causes play a role in the nature? The answer to the above questions is important because in addition to theoretical benefits, it can be used by health and cultural planners and prevent extremism in this area. In this regard, an attempt has been made to refer to religious texts and use the library method in collecting information and descriptive-analytical method in inferring the point of view, while proposing three views of denialism, negation of maximum function and negation of minimum function and selection of the latest view. The four-dual role of agency, obstacle, and introduction and main point, abiding, comprehensive, and demand- spiritual causes to be examined. Of course, this influence is not unconditional, and the association with material, spiritual causes and expedient should be considered as its conditions. The role temporal tool will be justified when to be mentioned to the nature and how to affect this causes. In addition to the four points of longevity, the rule of spiritual causes and influence through the employment of natural causes and in the form of a system of divine traditions has been considered.

The theory of God as the product of human ignorance has been presented by many scientists including modern physicists and biologists. In this article, we address the theory from the view point of Stephen Hawking, a physicist. According to him, belief in God is the product of human ignorance. Humans believe in God as the cause of natural phenomena so long as the cause of these phenomena is not discovered by them; But when their cause is revealed, there is no room for believing in God. In the past, the world was considered as the creation of God because of people's deep ignorance, but today when the natural causes of the formation of the world have been revealed thanks to science, there is no need to assume the existence of God. In this paper which is organized in an analytical-descriptive way, first we deal with the model-dependent realism, quantum physics, M- theory, and God as a being covering gaps as the foundations of Hawking's theory and then attention is paid to issues such as the scientific explanation of the origin of the world, the superiority of the scientific explanation over other explanations, and the incompatibility of the scientific explanation with the religious explanation as the three main axes of Hawking's theory. At the end, we will assess the basic elements this theory contains with a critical approach based on Islamic philosophy and theology.

The universe is home to various events, some of events are called evil. Humans inevitably face these unfortunate events. Some of these events are not a disaster in themselves; But human collisions with them hurt. Some of those events are among bens and the causes bens. Others, in terms of moral laws, are the most extreme evil events that are considered human evils. These two questions now arise: First, what is the place of this evil in the system of existence and what is it? Second, what is the method of dealing with such harmful events? In answer to the first question, the best system must be described and the existence of good and evil in it must be examined; A system that has two parts: first, the all-encompassing and general part, which in its entirety has the facilities of successive the best. Second, the special part in which the evils are equal to the good and evil aspects of the world. Evil falls into two categories: first, natural evil, and second, voluntary evil. In answer to the second question, we will have two stages: first, the pre-evil stage and second, the post-evil stage. In the first stage, three factors will prudent and pleasing action, choosing a good method and outcome, and asking God for happiness. In the second stage, the principles of morality and the principles of pure conduct must be Ahead on the way of man.

The issue of human disasters and pains and sufferings in the world has been considered by mystics and their important and innovative views have been presented in this field that have been less studied. Ibn Arabi, as one of the most prominent and influential Muslim mystics, has extensive statements and opinions in this field that deserve to be reported and studied. He has spoken both in the theoretical aspects of this issue and in the practical aspects, which in this article we will deal with the theoretical aspects. The issue discussed in this article is how disaster and suffering in the world are analyzed from an ontological perspective. In this regard, we come across three bases in Ibn Arabi's works: semantics, the truth of disaster and suffering, the philosophy and goals of creation of disaster and suffering. In semantics, he deals with the two concepts of "good and evil" and "disaster". In discussing the truth of disaster, he has proposed two ontological and divinity (cosmological) views, which in general, the truth of disaster and evil, is either referred to as non-existent in the Fixed lords (al- aayan -al- sabetah), or as an existential aspect in the Divine glorious names. Regarding the compatibility of these two views, both views can be reasonably returned to each other. Philosophies and hidden goals in achieving disasters, pains and sufferings are also among the other axes that Ibn Arabi has dealt with in this regard and in this regard he has pointed out the two concepts of divine experiment and sins.

This article tries to use the semantic capacity of the concept of abandonment, which is the term used by some Existentialist philosophers, and by adopting a genealogical approach to study the process of transformation and evolution of the epistemological and scientific system, value and moral system and the semantic- existential position of contemporary man and Along with it, the contemporary culture and civilization of the West. This study is ultimately used in the service of pathological analysis and description of the semantic- existential status of contemporary man in the face of the global epidemic of Corona virus. According to the genealogical analysis referred to in this article, abandonment as the establishment of man's self-foundation in the modern age and the contemporary period based on instrumental rationality and the situation and has given it epistemological, value, semantic and cultural determination, has caused the epistemological and scientific system, value and moral system and t the semantic- existential position of contemporary man, and finally the cultural and civilizational formulations of the contemporary period, move from religious, faith and rational foundations including deductive, transcendental and historical rationality to foundations influenced by instrumental rationality and emotionalism. Instrumental rationality, based on a utilitarian approach and relying on collective agreement, has directed the thought and action of contemporary man towards objective, material and commodity goals. The fundamental cultural and civilizational formation of the contemporary age, namely the system of capitalism liberal, has been in the same direction and has added to the scope and depth of abandonment. This trend has made contemporary man in relation to global disasters such as Corona, more than ever exposed to nihilism, violence and solitude in the face of global catastrophes such as Corona.

In the philosophical view thinking, human destiny and thought and thinking is the basic element and its essential component and the source of human consciousness and knowledge, the foundation of his perfection. As it can be claimed, thinking is the most important factor in discovering the truth and proximity to God. However, many thinkers have considered the neglect and forgetfulness of thinking as the inevitable guest of the Modernity and the result of the dominance of technology over culture and thought. At the beginning of 2020, the world faced the Corona crisis, which, despite the harmful harms and calamities on human society, was a flick on the neglected soul of contemporary man to bring him down from the compound of egoism and realize his essence, nothingness and imperfections. At the beginning of 2020, the world faced the Corona crisis, which, despite the harmful damages and disasters on human society, was a flick on the neglected soul of contemporary man to bring him down from the mount of egoism and make her aware of her beings, nothingness and imperfections. The solution to the Corona problem for contemporary man is to revive fundamental questions about God, self, and the other. In this research, with the analytical-library method, the meaning of life, death thinking, return and revival of spirituality in the shadow of the Corona phenomenon has been explained. Putting man in a position of suffering and death from Corona can pave the way for a new emergence in increasing spirituality and attention to God, re-reading and giving meaning to life through religion and rethinking the nature of death and the mode of confrontation with it.

The Divine Knowledge and how he relates to the world of creation has always been one of the issues in the intellectual systems of world. The relationship between the type of maker and artifact, mover and moved, emission and emanation, and copula and independent are among the views in this regard. Allameh Tabatabai, as a neo-Sadra philosopher, while criticizing Mulla Sadra's view that the argument of the truthful is "glimmering" proves that this argument is "posteriori" and compared to other arguments "similar to glimmering". He considers, by a new interpretation of this argument, it merely an indication and not an argument. Allameh Tabatabai follows the same view in his monotheistic discussions in Al-Mizan. A new interpretation of the word truth in the verses of the Qur'an can be considered as one of Allameh Tabatabai's interpretive innovations. In explaining these verses, he mentions the Mulla Sadra's poverty existence, believes that only God is the "Absolute Truth" and that all other than God are the manifestations of the Truth and, according to the Qur'an, the Divine verses, and signs and, that the verse has nothing of its own and they are the shadows that presents the sun of truth and are absurd and nothing without the Truth. From this point of view, God is epistemologically and affirmatively "the most self-evident" of apprehension and affirmation, other phenomena are known following the self-evident of Truth.

Given the multiplicity of religions in our time and the claim that each of them is based on legitimacy and salvation, different approaches have been proposed to such claims, especially in the present age, which is mainly based on the West. Christian theology, which has seen itself more than any other religion in the face of followers of different religions and schools of thought, and on the other hand emphasizes the legitimacy and salvation, now faces the serious issue that claimants of other religions have the same claim and therefore, it must either stand up to its serious opponents or recognize their plurality and somehow submit to religious pluralism. What has happened in the West is the recent form of the problem, which is more closely linked to the efforts of the contemporary Christian theologian John Hick. From the perspective of John Hick, the multiplicity of religions is recognized and he contributes to their legitimacy and salvation. Causes such as the development of communication, association with followers of different religions, the decline of spirituality and in some cases the irrational theories in the paradoxical nature of Christianity, monopoly and other causes is the main factors tend to religious pluralism and strengthen the foundations of this attitude. The authors of this article, considering the importance of the subject, seek to induce those causes and, as far as possible, by examining some of the criticisms against them, seek to paint a perspective on the reason why Muslim theologians do not like this kind of thought.

Religious studies in recent centuries, especially in Western academia, have tended to apply methods of humanities and experimental sciences. The sociological approach is one of the methods used in the study of religions. The initial understanding of this concept is their application in the study of anthropology and Islamic societies; But Westerners have used these methods beyond the societies in the study of religious texts. Shiite hadith has been the subject of Oriental studies after 1950. These scholars have studied the sources of Shiite hadith, its history and compellation. Among the studies related to sociological methods application anthropology theories, sociology of knowledge and phenomenology are recognizable. This article intends to examine the works that have studied the Shiite hadith in this way. The approach of the article in studying these works is descriptive-analytical.