فصلنامه اندیشه نوین دینی
پیاپی 69 (تابستان 1401)

Ontological naturalism is one of the most important foundations of the new atheism, but also its main basis and foundation, and, therefore, its study is inevitably vital for seekers of doctrinal issues. This kind of naturalism has also been considered in the philosophy of science and some have considered it as an essential presupposition of empirical knowledge. As a result, research on this issue and its assessment is inevitable for those interested in the field of philosophy of science, especially those who claim the evolution of science and the pioneers of the production of religious science. Thus, the main issue of the present article is to examine this approach and value judgments about it. The research method is in the position of document collection and in the position of descriptive-analytical judgment. The result of the research is that ontological naturalism is neither a logically coherent and rational claim, nor is it supported by science and philosophy, nor will it be a necessary presupposition of empirical knowledge.

The issue of the present study is a critical evaluation of Nasr Hamed Abu Zayd's view of "revelatory experience" in explaining the "nature of revelation". Abu Zayd tries to find a way in an age in which religion is facing modern rationality. This effort may provide opportunities for religious people, but the challenges resulted by are far greater. This study, using a descriptive-analytical method based on Sadra's wisdom, has intended to answer the question:why and how does Abu Zayd when explaining the "nature of revelation" deals with "religious experience" and what are the drawbacks and ambiguities of this approach? The most important findings of the research show that according to the proponents of explaining the revelatory nature of the Qur'an based on religious experience, truth is tied to experience full of human error on the one hand and on the other hand, by denying human access to absolute truth, a kind of relativism and truthfulness happens.

Salafis view those Muslims believing in such religious subjects as shafa`at, istighathah, tabarruk and visiting holy shrines to be polytheist. This research uses a descriptive-analytical method and a librarian study to criticise their method of quoting and using the Quranic verses and narrations. The findings of the research show that contrary to the perception of Ibn Taymiyyah and his Salafi followers, the appearance of the verses of the Qur'an shows that the worship of the pagans was not just to get closer to God, and they worshiped their idols as lords. The Salafis' confrontation with the hadiths is also biased. They belong to Ibn Taymiyyah in all aspects, and their effort is to elaborate and emphasize Ibn Taymiyyah's views.

Today, Wahhabism has become one of the most dangerous currents within Islam. The main difference between this current and other currents of Islamic thought is in the way they look at the issue of tawhid, Unity. They divide Unity into three types, one of its most important types is that of Names and Attributes. The purpose of this article is to study the Wahhabi view of the unity of Names and Attributes. In this article, we will study and criticise their views using a descriptive-analytical method. According to the findings of this study, the Wahhabis accept everything attributed to God in the Qur'an and the authentic Sunnah without any interpretation and accuse others of misguidance in this way. Most critics of the Wahhabi movement consider them to be of allegorical and corporeal view of God. In addition, by referring to the original texts of Wahhabism and analyzing their discourses, according to the basic principles and rules of epistemology, their theory can be shown to be irrational and contradictory to their own principles.

In both Shiite and Protestant denominations, faith is the most important factor of salvation, so the question of current research is: may one argue that human action be as important as faith for salvation? And is the importance of action in determining the level and perfection of faith or in achieving salvation? In the Shiism, this issue was first raised during the formation of the Kharijite sect. This issue then continued among the Murji`ah, the Mu'tazilites and the Shiites. This research examines the place of action in salvation from the perspective of Shiites and Protestants through a comparative research method. The findings show that salvation in the Protestant first and foremost means liberation from original sin and then liberation from hell, but in the Shiism, according to the original teaching of purity, salvation only means liberation from hell. But in both, action is an instrument of faith and its perfection, but to achieve salvation, it is not reassuring and can not be relied on.

Views on the relationship between divine foreknowledge and human free will have considerable diversity, ranging from the negation of prior knowledge from God to the negation of free will. Most Islamic philosophers, with different explanations, have tried to prove the compatibility of the two. Therefore, the purpose of this research is to discover Sadra's approach to this issue based on ontological and cosmological principles. The comparison of written parts on this subject focuses on evolution in Mulla Sadra's view. The research findings show that Sadr al-Mut`allihin in different works and in terms of ontological and anthropological principles, has taken three different approaches in explaining the compatibility of human free will and Divine foreknowledge. The final opinion of Sadr al-Mut'allihin is in accordance with his final view on the issue of personal unity of existence and manifestation of the worlds.

The issue of seeing God on the Last Day is one of the most important issues in the opinion of Ibn Uthaymeen. The present study is organized in a descriptive and library-based method to evaluate Ibn Uthaymeen's view on divine vision and intends to examine and critique the approach of this Salafi scholar. From his point of view, God will be seen on the Day of Judgment; His intellectual and interpretive method in predicative attributes, rejecting metaphor, opposing hermeneutics and defense of the theory of tajsim and tashbih, have led him to this belief. In order to prove his claim, he has argued with verses 22 and 23 of Surah Al-Qiyamat and verse 103 of An'am and verse 10 of Surah Al-Taha and narrations. One of the findings of the article is that the claim of Ibn Uthaymeen is in conflict with the verses of the Qur'an and the attitude of Salafi scholars such as Mujahid and Rashid Reza. Therefore, his claim of consensus may not be provable.

Some archaeologists claim that Islam is a monopolistic religion, but in ancient Iran, especially the last dynasty of Iran, the Sassanid era, there was freedom and tolerance in the face of opposing religious beliefs. The purpose of this study is to investigate the question: did religious pluralism really exist in Sassanid Iran and, if any, what was their pluralism in that period? The present study is a descriptive-analytical method with interdisciplinary (historical-theological) nature and the research findings show that in the structure of the Sassanid government, especially the clergy in this era due to the domination of Zoroastrian religion and their exclusivism, there not only may be found any case for belief in religious pluralism meant by epistemological or functional pluralism or salvation, but they did not even believe in or adhere to any form of religious behavioral pluralism, and they imposed various social and religious strictures on the followers of other religions.

One of the methods that the Holy Quran presents to its audience to answer religious questions and doubts is the method of reasoning. The formats of this method are also different. The purpose of this research is to show Quranic formats in response to religious questions and doubts. Question and answer formats, demonstration, deduction, good argument and allegory are some of the methods used in the Qur'an. This article describes and analyzes some verses of the Qur'an to explain this Qur'anic method in propagating and defending religious teachings. The Qur'an has argued using a variety of arguments and methods for different levels of thought, belief, from the general public to scholars and thinkers. A survey of Divine verses shows that the Qur'an has used explanation, creation of knowledge, defense of truth, elimination of doubt and doubt as an intermediate goal on which its ultimate goal of guidance has been based. In this way, in addition to persuasion and epistemological and intellectual acceptance of Islamic knowledge, the ground for heart and emotional acceptance of individuals has also been provided.

A common theory in philosophy is the impossibility of movement in immaterial beings. The purpose of this article is to study the implication of the appearance of Quranic verses on the possibility or negation of movement in immaterial beings. Based on the research findings obtained by descriptive-analytical method, the appearance of Quranic verses in this regard is different; The appearance of some verses such as: Safat: 164 and Baqara: 32 and Fatir: 35 indicate immateriality. While other verses such as Hamd: 1 and Baqara: 31 and 33 indicate the possibility of movement in some. Due to the graduality in the acquisition of existence and perfection in the trainee, the holy verse indicates the existence of movement in all beings, including immaterial ones. Also, some verses indicate the increase of knowledge of angels or the occurrence of mistakes and degradation and then repentance by angels. The occurrence of such things indicates the possibility of change in the angels. Given the correspondence of immaterial being to these angels, it can be said that change and movement are possible in the immaterials.