فصلنامه اندیشه نوین دینی
پیاپی 62 (پاییز 1399)

Dawkins, a contemporary evolutionary biologist and one of the pioneers of modern atheism, while deeply believing in Darwinchr('39')s theory of evolution and offering an atheistic reading of it, has devoted part of his efforts to presenting various objections agains the belief in the existence of God. The point of the forthcoming research is to examine and measure these objections. In this study, in terms of gathering, the library-documental method, and in terms of assessment, the analytical method have been used. The results of the research show that Dawkins was wrong in all these objections, he was caught in many fallacies, and contrary to his belief, the belief in the Almighty God is the best rational explanation in the world.

The influence of divine names and attributes in the events and affairs of the world is one of the philosophical and mystical issues on which the thinkers of Islamic sciences have offered different opinions using verses and hadiths. The purpose of this article is to analyze the extent and manner of the effect and relationship of names with each other from the perspective of Allameh Tabatabaei. They teach us the names that correspond to the external instances of the concepts, and the divine names and attributes, with the limits and degrees of their effect, are the mediators between the essence of truth and its artifacts. Also, the other findings of this article consider the names and attributes to be wide and narrow, which has caused the difference and distinction of their works from each other, and reveals the fact that the more general the name, its works in the wider world and blessings are revealed. It will be larger than its area.

the ḥikmī-ijtihādī model is one of the possible models in the production of Islamic humanities, which produces Islamic science based on a theoretical framework and ijtihadi methodology. In the current situation that we are facing the dominance of secular humanities in the scientific space of the country, we need extensive research in the field of building an efficient methodological model in the production of Islamic humanities. Assuming the doctrinal, moral and cultural necessity of the production of Islamic science, this study has tried to study the ḥikmī-ijtihādī model in a descriptive-analytical method. Applying philosophy in the form of mixed philosophies, using the method of ijtihad in building schools and systems, Islamizing the three sides of the humanities, etc. are among the most important aspects of this view. Ambiguity among the methodological paradigms, problems in longitudinal and triple criteria of cognition and ambiguity in how to achieve the system and school, etc. are the most important aspects of the limitations of this model.

Allameh Tabatabaichr('39')s view on the issue of Khatamiyyat is intra-religious and is considered to be due to the comprehensiveness of religious laws. A comprehensiveness that is in full accordance with human nature, intellect and knowledge, and is evaluated with regard to human needs, including those of resurrection and livelihood. The main issue of this article is to discover the connection between Khatamiyyat and the establishment of a religious government from the perspective of Allameh Tabatabai. The present study uses a descriptive-analytical method to find out how comprehensive Islamic laws work and how they are implemented in human life. The findings of the study show that he views the application of the comprehensive state of Islamic laws only in the shadow of the establishment of a religious government, with the execution of special powers to the Islamic governor on the one hand and granting the right of religious invitation to each individual to prevent deviation and degeneration on the other hand, as two main grounds for achieving perfection. Therefore, in his view, the secret of Khatamiyyat is the legislation of those comprehensive laws and such an execution simultaneously.

One of the most important issues of purgatory and resurrection is that of the embodiment of deeds, which has been discussed by philosophers, theologians and commentators. The question of the research is whether the embodiment of deeds means that all the rewards and punishments of purgatory and the hereafter are the same worldly deeds of man that are embodied and exemplified for him/her in different ways in the hereafter, or that there is no resemblance between the punishment of action and action itself but man will be rewarded or punished in the Hereafter for what he does in this world. Sheikh Bahachr('39')i and Allameh have two different and contradictory views on the embodiment of actions. In this article, by examining and explaining the views of these two prominent scholars on verses, narrations and rational arguments related to the embodiment of deeds, we have achieved the following results Sheikh Bahachr('39')i believes in the sameness of the worldly deeds and the punishment of the hereafter. While Allameh Majlisi not views those believing in the embodiment of deeds as being outside the religion and the circle of Islam only, but, presenting various reasons, he considers its occurrence impossible also.

There are various views among Islamic thinkers about the theme of that part of the verse 53 of Fussilat saying: "Doth not thy Lord suffice, since He is Witness over all things?" Many commentators have considered this sentence as a proof of the legitimacy of the Qurchr('39')an and the mission of the Holy Prophet (pbuh); From the viewpoint of a group of scholars, it signifies man`s knowledge by presence of God and His Oneness in Lordship, rubūbiyyat, and some philosophers have considered it as signifying the proof of ṣiddīqīn. This research is organized by the descriptive-analytical method with the aim of examining the third perspective. The finding of this research is that the mentioned verse is not in the position of proving the existence of God and there is no in-text or out-of-text guidance on this matter. In fact, the verse is in the position of establishing the legitimacy of the Qurchr('39')an and the correctness of the Holy Prophetchr('39')s (pbuh) self-talk; Therefore, it is incorrect to say that the proof of ṣiddīqīn is in harmony with the above verse.

Accepting the fulfillment of the Quranic promises on the basis of the causal system and analyzing them based on the ruling system of the world would answer many questions in this area. The present article uses a descriptive-analytical method to answer the question of how the Qurchr('39')anic promises can be justified within the framework of the causal system. And also the most important problem, namely the apparent breach of some of them, both in terms of causes and the caused. The results of the research show that the Qurchr('39')anic promises are fulfilled within the framework of the causal system ruling the universe and in fact there is no breach in them. Because, firstly, the element of human free will as a component of the complete cause has a major role in fulfilling the Qurchr('39')anic promises, and secondly, the generalization of the range of causes to natural, spiritual and supernatural and their substitution in fulfilling promises can justify apparent breaches in the area of ​​causes. Thirdly, the conflict of causes and their incompleteness justify the problem of breach and non-fulfillment of some promises.

The verse 22 of Anbiyachr('39') seeks to prove the oneness of God. It is mentioned in theological books as the argument of tamānu`. In this article, with a descriptive-analytical method, we deal with the issue of the role of grammar in understanding this theological verse. Understanding the verse depends on the meaning of the concept, and the inseparability of the condition and its answer, which is obtained through the knowledge of syntax. The findings of the research are: the relationship between condition and its answer and the relationship between the two in the holy verse and on the other hand, the one-sided requirement between the multiplicity of gods and corruption and Ibn Hajibchr('39')s view of impossibility of the conditional sentence in this noble verse and meaning-erceiving from the verse, it all occurs by the role of grammar. The word "illā" as a modifier capable of omission is merely an emphasis on its modified noun (āliha). In denial of the plurality of gods, "illa Allah" is not of any effect and this syntactic analysis has been effective in strengthening philosophical interpretations.

Nahj al-Balaghah, which is a case of the manifestation of the deep connection between faith and reason, in many of its propositions, rational explanation and philosophical approach is evident. Assessing the relationship between faith and reason from two dimensions: ontological, epistemological and examining the meaning, angles, origin and interactions of the two using the descriptive-analytical method in Nahj al-Balaghah, is the issue of this research. The findings of the research show that in Nahj al-Balaghah, one part of faith is related to feelings and emotions, one part is related to practical intellect and one another part is related to theoretical intellect, and unlike the Ashchr('39')arites and the Muchr('39')tazilites who viewed respectively faith as only being on theoretical intellect and limited to practical reason, it includes both intellects, and the propositions concerning faith in Nahj al-Balaghah are compatible with rationality, and the prerequisite for believing is rationality. However, the share of practical reason in religious faith is greater.

The Research Issue: 

The spread of disease, especially hardly curable diseases, has led to the emergence of emerging spiritual conflicts between patients and families. Meanwhile, the issue of "justice" plays an important role in creating these conflicts. Examine this topic in the form of questions such as "Why I? Why does God do this with me? Why now? "Why my child?" is of a widespread appearance in the field of spiritual health. The method of reviewing the article is qualitative of descriptive-exploratory-analytical. After communicating with patients and extracting their beliefs in the field of "justice", answers are provided by a philosophical analytical method.

The most important answer is that according to the system of causes, each disability exists only through its cause and no disability is an exception to this rule, so the course of the disease will also be included. The authorschr('39') extensive clinical experiences of hardly curable patients indicate comprehensive persuasion and, consequently, transition from spiritual distress to the true realization of the target groupchr('39')s spiritual health.