نشریه عقل و دین
پیاپی 22 (بهار و تابستان 1399)

The problem of the meaning of life can be divided into several main questions: First: Does life has meaning, and if it has meaning, is its meaning intrinsic? If so, what is the intrinsic meaning of life? If not, are there any virtues or goals by which meaningless life can become meaningful? Theists, monotheists, religious non-monotheists, philosophers and non-philosophers have mainly had one of these two viewpoints. In this article, the undesirable affairs of this world are divided into two types: pains and suffering. Sufferings are also divided into two types: curable primary sufferings, and incurable secondary sufferings. Primary suffering can be of easily-curable psychological suffering or a difficult-to-cure philosophical one. Primary sufferings are necessary condition for the occurrence of the secondary sufferings. The secondary sufferings are the very ones which create the problem of meaninglessness and absurdity of life. Accordingly, in case the person enduring the curable sufferings is unable to acceptably understand and analyze the reason for the existence of these sufferings and why he suffers in life, intense and hard-to-cure sufferings will occur.  These sufferings lead to consequences such as absurdity, feelings of hopelessness, depression and absolute predestination, meaninglessness of life, suicide, and atheism.  

One of the most challenging issues for philosophers and theologians is the relationship between reason and faith.  This research is to examine the above subject from the perspective of two prominent and rationalist philosophers (one, Moslem and the other, western). Both philosophers believe that religious beliefs should be based on reason. The difference is that the reason considered by Allameh Tabatabaee is the rational deduction, while Swinburne considers rationality based on logical probability and inductive rationality.  Allamah and Swinburne both consider faith not to be mere belief, and they both believe that one’s belief must appear in one’s action, and human’s action is more important than his belief. Allamah considers faith to be objective and external, that is non-propositions, but Swinburne considers faith to be of proposition, which is based on belief and knowledge.

The present study evaluates the critique of Allameh Khufari on the viewpoint of Ibn Sina in the subject of divine knowledge of objects. Ibn Sina, the divine knowledge of nature in the presence and divine knowledge, conveys to us the knowledge that is obtained through the path of the metaphor. Allameh Khafari divides the necessary science into the finer and finer science of perfection. Therefore, all possibilities - both general and partial, both perceptual and objective ones - are present at the obligatory level of excellence. Therefore, all possibilities are on the credit of divine knowledge and they are recognized as divine. According to the results of this research, Allameh Khufari, through the rejection of morality, for not having the place in the width, and through the failure of the sequence in the form of ink, states that the views of the Mesha'ians regarding the divine science are not correct and expressed. It is sufficient that Allah's intrinsic knowledge of Allah's Masawi is sufficient for the creation of God's blood. It seems that Mulla Sadra in the issue of divine knowledge after the creation of objects is influenced by the views of Allamah Khufari.

One of the important issues in the ontology of God's attributes is the relationship between the essence and divine attributes and the quality of attributing the essence of God Almighty to the attributes of perfection. The question is whether the attributes of perfection are the same as the divine essence in terms of external existence, and the change of essence and attributes is merely conceptual, or are they also variable in addition to the conceptual change outside? This article uses a descriptive-analytical method to examine the views of Az-Din Iji on the cognitive relationship between the divine essence and the attributes of perfection. Eji is an Ash'arite theologian and in this regard also supports the view of the Ash'arites who are in favor of the external abundance of attributes over the divine essence. However, in his book Al-Mawaqif, he criticizes the arguments of the Ash'arites, without presenting a new argument, in addition to criticizing the arguments of those who believe in the objectivity of the essence with the attributes of perfection. It seems that he suffices to suffice to criticize the opposing arguments as a sufficient reason to support his accepted view. In this article, it will be shown that although Eiji criticizes the arguments of the Ash'arites, but his criticisms of the arguments of those who believe in objectivity can be answered. The final conclusion of the article is that Eiji's attempt to defend the Ash'arite profession in the matter of the multiplicity has not been successful.

Different cultures introduce different ways for the man’s life, each brought from their various view to the world and the people. Assesing each of these lifestyles needs accurate and deep analysis of their fundamentals. Self-acknowlegment is considered to be one of those most important fundamentals. The important question here is the impact of selfacknowlegment on the lifestyle and its mechanism. Thus, using analyticaldescriptive method and by expressing the man’s identity and truth, and his position in the world and the close relations of the inner layers of the man, the impact of self-acknowledgment on the Islamic lifestyle and the impact of lifestyle on the man’s perfection is studied in this article and this impact has been explained and analyzed accoding to the intellect and religion. According to the religious teachings, a believer’s faith is revealed in his acts whose result is the God-believing, hereafter-believing, great and comprehensive lifestyle; moreover, the smallest action of a man also has its effect in his soul perfection. According to intellectual reason, also, the perfecting move of the man starts in this material world and by substantial motion, the man’s soul (Nafs) achievs the highest stages of perfection in soul and spirituality.

The purpose of this study is to explain the concept of response through deep thinking and examining the theoretical foundations and related Qur’an verses and utilizing the cyclic process of qualitative analysis. The first part of the study shows that the concept of response is pervasive in different temporal, spatial and thematic domains; from being accountable to God to being accountable to people and even to being part of the body. In the second part by studying the verses and meditating on them using interpretations Noor and Nemooneh 59 The pervasive concept of statistics And then these concepts are categorized into the following 20 core concepts and finally 9 organized concepts including The tendency to right, to evade falsehood, to follow God, Humility Righteous faith and action, Piety, Standards, And the divine promise In order to promote and develop the Qur'anic teachings, Islamic governance has been proposed in the socio-intellectual systems .

Imam Khomeini, in addition to his jurisprudence, had a unique personality in the sciences of philosophy and mysticism, so we can not ignore the philosophical and mystical views of Imam Khomeini in his intellectual system.From Imam Khomeini's point of view, there is a kind of harmony and unison between Velayat-e-Faqih and Velayat-e-Kamel, which was manifested in Velayat-e-Faqih during the absence of his political leadership.The laws introduced in the religion of Islam are rooted in the creation and the world of truth, and reaching the top and bottom of the truths of Islam is only possible for a perfect human being. Since Velayat-e-Faqih is one of the things of absolute guardianship of a perfect human being, therefore, he has interpreted the wills of society in the direction of the will of a perfect human being.This article seeks to explain and prove that the philosophical and mystical foundations of the Imam are the basis and emergence of the jurisprudential thought of the Imam (theory of the thought of Velayat-e-Faqih).

One of the most important distinguishing features of human beings from other types of creatures is rationality. In many cases, this feature that exists in humans suffers serious damage and loses its effectiveness in shaping the correct worldview. Such a person cannot plan and take steps towards proper and approved self-fulfillment of the heavenly religions. Therefore, recognizing the harmful factors in reasoning is important and necessary. This descriptive-analytical study seeks to analyze the propositions of the holy book of Nahj al-Balaghah about the harmful factors in the intellect. Research findings suggest that some individual factors such as the negative effects of the air of the soul, the devil and the absorption of the material world can be effective in limiting the intellect. And social factors such as depopulation, associating with inappropriate people, and social perversions are also important in this damage. Therefore, by removing the barriers of reason, the transcendent path in this world and the hereafter can be planned and implemented.

AbstractUnderstanding the narrations requires the correct scientific method, which we call "jurisprudence of hadith".Examining the text is the most important way to evaluate the hadith, which, even if its document is correct, will sign the verdict of invalidity of the hadith. Shiite narrators have made many efforts to correctly understand the words of the Infallibles (AS).A description of Mulla Sadra's sufficient principles is one of the explanations written in a fragment of important Shiite sources.Based on this valuable work, this article has tried to extract Mulla Sadra's methods in understanding hadiths by descriptive-analytical method.The results show that Mulla Sadra in the description of narrations, from principles such as paying attention to the exact meanings of words, paying attention to grammar, paying attention to literary arrays, paying attention to discrete evidences in understanding hadiths, interpreting similar narrations, forming a family of hadith, expression Various semantic aspects and the use of intellect have been used to express the hadith.

The current study is aimed at reviewing a selection of Abu-Moslem’s exegetical comments in Majma al-bayan from Allameh Tabatabaee’s perspective. After expressing his own precious ideas on some issues, Allameh has criticized Abu-Moslem’s exegetical opinions directly, and sometimes has questioned his ideas without even mentioning his name. Allameh has rejected some of Abu-Moslem’s exegetical ideas using convincing reasons. The present qualitative research study intended to specifically deal with Abu-Moslem’s ideas criticized by Allameh. This library-based research reviewed certain topics such as Abu-Moslem’s jurisprudential-interpretive commentary, how Abel was buried and what processes were conducted in his burial, resurrection, rational reasoning, etc. Allameh’s critique discards Abu-Moslems’s viewpoints including (1) views which sharply contradicts the consensus of most interpreters, (2) views that contradicts the surface structure of the Quranic verses. (3) and opinions that have been proved invalid using intellectual and Quranic reasons.Key words: Majma al-bayan, Abu-Moslem’s Views, Review, Allameh Tabatabaee’s Views.