نشریه کاوش های فلسفه دین
پیاپی 1 (پاییز و زمستان 1400)

Happiness is a multifaceted issue which is discussed in various sciences from different perspectives. The research method in this article is descriptive-analytical. The purpose of this study is to investigate the ultimate happiness as the highest stage of happiness from the perspective of Fakhreddin Razi. In his various works, and in particular in Al-Tafsir al-Kabir, he has spoken of various criteria for achieving spiritual happiness, the most important of which are abandoning evil deeds and doing necessary things, pure annihilation of one's being, attaining the four attributes of faith, migration, jihad with wealth and soul, attaining God's love, gaining knowledge of the essence, divine attributes and deeds, knowing the right acts such as goodness and good deeds, gaining knowledge of the highest degree of divine glory and honor, manifestation of divine glory for the servant, immersion in divine knowledge, immersion in worship of God and turning away from those other than God. Fakhreddin has certainly been influenced by the great thinkers of his time in the Islamic tradition such as al- Farabi, al-Muskawiyyah, and Ibn Sina. However, he has been more influenced by al-Ghazali than other thinkers.

One of the important issues in religious epistemology is the influence of epistemological foundations on theology. Differences in epistemological foundations have played a role in the multiplicity of religions. This article seeks to prove the claim that each epistemological method provides a form of theology and that comprehensive theology depends on a comprehensive understanding of the religious knowledge. In this research, at the beginning, the keywords of research, e.g., religion, epistemology, and religious knowledge are defined, and then the methods of religious knowledge such as rational knowledge, innate and mystical intuitive knowledge, revelatory knowledge and narrative knowledge (obtained from books and traditions). The findings show that the highest level of religious knowledge is obtained from revelation, and such knowledge is specific to the prophets and special saints of God, whose knowledge is from God and the direct observation of truths. However, other methods in religious knowledge each bring us to a level of theology, and everyone's theology is influenced by his epistemological method, and a perfect religious knowledge is obtained through a combination of reason and mysticism and contemplation in the book and tradition. From the ontological point of view, religion is an existential truth with many dimensions and one- sidedness prevents the attainment of the whole truth and is one of the reasons for the emergence of religious pluralism.

Imagination, as a level of human existence, has a divine aspect in one sense and a creativity aspect in another sense, which plays a major role in man's likeness to God. This characteristic of the imagination puts it in a orbit that can cross the distance between God and creators in order to reach to the ultimate purpose which is the man`s exemplifying toward God. In this regard, the views of Mr. Allameh Tabatabai and his fellow thinkers on the role of imagination in the likeness of man to God are examined. According to him, human existence, due to its comprehensiveness, corresponds to the material world in terms of body, to the world of Form (separate imagination) in terms of imagination, and to the world of complete incorporeal intellects in terms of intellect. Therefore, it can be promoted to the supernatural worlds and succeed in creativity.

Knowledge, virtue, and happiness as issues that have always been of great importance in Plato's philosophical approaches, were used in constructing his utopia. The fundamental question of this paper is about the relationship between knowledge, virtue, and happiness according to Plato. The spirit of Plato's philosophy affirms the connection and alignment of virtue and knowledge with each other, and as it seems in Platonic thought, the onslaught of moral vices on the virtuous person will degrade his epistemology. Also, knowledge, as one of the foundations of human happiness, plays an essential role in his happiness. Knowledge and happiness are related to each other because, in the field of knowledge, human must be in the epistemological level of "Nous" to be like God by thinking in ideas.

Considering that accountability has had a great impact on all different aspects of life and has always attracted the attention of thinkers and philosophers in all periods of life, a phenomenological view of it helps us to achieve a new understanding of the issue and get familiar with its different aspects to draw a world in which accountability is formed. The present descriptive-analytical study seeks to answer the question: "What are the posterior components of the world of accountability in Nahj al-Balaghah?" The findings of this study indicate that responsibility is limited in two ways: the existence of a-priori components that emerge before assigning a responsibility, such as belief in God, soul health, modeling a perfect man, and revelation; the existence of the posteriori components that arise from a responsibility, such as the original human existence, existential peace, existential happiness, and existential interaction. Responsibility is not a virtue along with other virtues and perfections, but the center of the formation of other perfections and virtues, and we desperately need responsibility for genuine religiosity.

In religious texts, intellectual knowledge has a special importance. The precise explanation of the role of reason in guiding human beings and its relationship with revelation has been studied extensively. This research is a critical reflection on some of the contents of the book Dignity of Reason in the Geometry of Religious Knowledge by Ayatollah Javadi Amoli. In this book, he seeks to explain the position of reason and science in religion and religious knowledge. Although this book has valuable and useful points, only some of its points seem to be seriously considered. In this article, some of the points and reflections are discussed as follows: the relationship between science and religion, the solution to the conflict between reason and narration, the validity of reason and science for the Shari'a, knowledge of science, the condition of jurisprudential inference, the revelatory truth of religion, the similitude of infallible discovery, he principle of rejecting contradiction, the Islamization of sciences, the result of book theory, the solution of Islamization of sciences, the Mesbah of reason and narration, as well as the interrogative question of God.

Although different religions and societies have maintained their independence throughout their lives, they have influenced each other as well. It seems that the search for a primary nuclear origin for some of the tendencies and ideas does not lead to a definite and precise conclusion. The present article uses the library method to study the origin of mysticism in the major religions. Undoubtedly, wherever there is a religion that is revelatory and monotheistic, traces of mysticism can be found in it, even religions that do not seem to have any revelatory roots. Mysticism, as a special profession looks at objects and its surroundings with a deep and philosophical insight. It has a special attitude and tries to consider the meaning and concept of thigs, and its greatest concern is to find the man by himself. Therefore, it can be said that mysticism is a mold in which every religion and ritual is poured and takes the same form. Mystical view of religious teachings has a timeless independence and exists in the nature of any religion and its life span is equal to humans’ life span. In general it can not be considered the source of Islam or a particular religion.

Frithjof Schuon, as one of most distinguished representatives of traditionalism, proposes a different approach in philosophies of religion and art. This approach includes a new insight in old religio-metaphysical concept. In this era, form and matter, as two of the oldest and most important religo-metaphysical concepts, has an important role in Schuon’s understanding of religion and art. This two connect religion to art and vice versa. For Schuon, the contribution of the form and matter are representatives of unity in diversity and diversity in unity in religions and their authenticity. This dialectical procedure first and foremost can be seen in the light of the form, steaming from content. However, it cannot be reduced to the content while emphasizing a pre-established harmony. It is so that in sacred art, the form is transcended with matter and content and refers the addressed to divinity. We try in this paper to show some aspects of the relationship of religious form and matter in Schuon’s viewpoint and its implications for the study of sacred art.

"Is this world moving towards a goal or an end, or is it abandoned and without a clear destination?" This question has always been one of the main problems of humans from the beginning of facing the natural world. Today, the root of many fundamental differences in cosmology, anthropology, and even legal and moral systems is the difference in the purposefulness or purposelessness of man and the general system of nature. In this article, first, the philosophical roots of the difference in the purposefulness of creation between Muslim sages and Western philosophers are examined and then, the arguments of those who believe in purposefulness based on its imaginary and affirmative principles are calculated and formulated in a disciplined manner and then the effects of negation of purposefulness of creation are studied in the challenges posed to the contemporary Western man in several important areas such as family crisis, environmental crisis, identity crisis and regulation of legal systems. The main research question in this article addresses the arguments of those who believe in the purposefulness of nature and the basis of such arguments as well as the practical effects of denial it on the contemporary man, family and society.

In Shi’a jurisprudence, conditions have been expressed for a jurisprudent, as a reference of the public, which are not limited to scientific and epistemological properties, i.e., some non- epistemological properties are also mentioned for authorities. Are these conditions embedded or based on the epistemic results that they have? If the epistemic influence of these factors is proven, considering the above criteria, is it possible to revise the conditions of authority? It seems that considering the effect of these conditions in beliefs, this can be said such factors prevent referrals to those who purposely create distortions in jurisprudence, and also prevent the jurisprudent from being influenced by these factors, getting away from the truth and going towards false beliefs. Investigating the role of various factors on the knowledge of the jurisprudents introduces a new insight into the determination and enrichment of the conditions of authorities and authentication.

Childhood is one of the most significant levels that could be recognized as the most effective period of human being's nurture. According to the verses of the Quran and the narrations of the Prophet and Masumin, human being goes through seven levels during the process of evolution, and childhood includes two of those levels. Allameh Tabatabaei believes that the story of human being's descent (Hobout) has occurred after breathing God's spirit into human's body and it includes two levels. These two levels are in line with the childhood's growing stages. Descent of human being doesn't mean a physical displacement from heaven to the earth as the way rain falls down on the earth. The world (Dunya) is not a static reality which human being is placed in during the descent. However, it is a new perspective to human being and a new perception which appears to him. Descent differs from physical creation, so that the story of breathing spirit into physical body is not recognized as descent. The fact is that human being is present in the spiritual level of the existence, and the divine covenant (Mithaq) and Adam's paradise are meaningful for him even in the fetal period.By approaching the forbidden tre,e human being wished to achieve both levels of unity and plurality and wanted to become eternal. However, since he had not the capacity of such a level, he was distracted from unity and became concentrated on plurality. Therefore, descent is a change of infant's perception from transcendental world to the physical world. During this process, child will gradually get acquainted with the levels of his perceptions and his body's requirements and look for fulfillment of his needs through conventional perceptions (Itibariat) mechanism. The present research has been done using a descriptive-analytical method.

In Avicenna’s (Ibn Sina’s) philosophy, God is a general concept in the sense that it does not need to exist in the presence of other beings and is not equal to them. Therefore, it is opposed to the documents of any description or feature that requires placing Vajib Al-Vojud next to other beings. If, like other beings, he is countable and quantifiable, he is also a finite and quantitative being, while he is beyond other beings and free from their limitations. He is so great that he does not pay attention to the poor man. Thus, he is independent from man, his desires and feelings. On the other hand, man is devoid of God and can know him through intermediaries, and even man does things such as worship and prayers because it intends to look great.Ibn Sina has always considered the God of Islam and the Qur'an. He mostly worked on God's holiness and transcendence while paying less attention to the interaction between God and man believing that God has no direct influence on human’s life. There is no relationship between God and man because the Vajib Al-Vojud is the existential cause of possibilities. However, it is different from other beings. It does not pay attention to them. God's intervention in the universe is done by the intellects. Unlike the God of the Qur'an, who is at the head or center of the universe and has the supreme supernatural truth, dominates and surrounds the whole universe and is managing and controlling it. Accordingly, the existence of God as the creator, the true owner and mastermind of the heavens and the earth is unquestionable. God saves humans from faults and misguidance, he rewards and punishes, gathers all human beings on the Day of Resurrection, rewards the righteous, and punishes the villains. He is aware of his creatures.