نشریه دین و دنیای معاصر
سال نهم شماره 1 (پیاپی 16، بهار و تابستان 1401)

In the current century, following the emergence of the environmental crisis, some people in the West have pointed accusation finger to the Judaism and Christianity scriptures as well as the teachings of the Abrahamic religions. They believe that such scriptures and teachings contained in them have paved the way for this view in Western man to reckon himself as undisputed master of nature and to permit him using from nature in any way and to any extent. Many of instances propounded here on the Jewish - Christian Scriptures can also be put forward in Qur'an and Islamic texts. This article firstly seeks to consider the related problems and also solutions that the West have presented in this regard and then to examine the issue in relation to the Quran and Islamic traditions. The hypothesis of the present writing is that the most problems associated with Jewish - Christian's scriptures are not justifiable and not only there is no room for such doubts in Islamic texts, but there have mentioned various moral obligations in relation to the environment in these scriptures which can resolve the related crisis.

Contemporary Iran, especially after the Islamic Revolution of Iran, has faced the issue of the relationship between science and religion. Religious science and scientific religion have the same form despite different content. The "Science and Religion" narrative is the third narrative, which has a different form and consciously tries not appendage science or religion, but this narrative also remains ideological due to the naturalization of the cultural issue. Using the method of narrative analysis, the text of the three representatives of these formations in post-revolutionary Iran is read. The purpose of this methodical reading is to reveal the ideological features of these narratives. Judging the validity of these narratives is necessary to distinguish more ideological narratives from less ideological ones. The result of this article is a sociological attempt to de-ideologize the relationship between science and religion. Two principles are created as criteria of judgment in such a way that science and religion cannot be appendage and at the same time they cannot be naturalized.

According to the theory of “de-religion” proposed by the philosophers of the Enlightenment era, religion used to dominate society and was the uncontested claimant in the field of culture and society; but with the scientific maturity of modern man in the era of growth and prosperity of rationality, there is no longer any justification for the continuation of the presence of religion in the scene of society, which claims to guide humanity to the utopia with its moral orders. This research takes into account the adverse consequences caused by pure rationalism and the privatization of religion and the secularization of sacred values, including anxiety and insecurity caused by the absence of meaning in the life of modern humanity, in order to answer the main question that "what inadequacies exist in the process of new era rationalism which prevented modern rethinking science from filling the place of religious cosmology?" It is because of the truth of the hypothesis that "moving away from the moral principles emphasized by religion and striving hard for the purpose of gaining profit and providing pure pleasure, due to humanity's neglect of self and the sense of emptiness in life has become extraordinary despite the benefit of material, scientific, economic and technological power.

Religous rethinking is one of the most applied terms in recent decades in Iran. Alongside this term, there are other different terms which are used less or more in the similar meaning: religious intellectualism, religious revival, religious reforming. The revival thinking doesn't mean necessarily new thinking or modernism, as well as religious reformation which is related more to the religious new thinking, but we can distinguish between this recent term and the other similar terms. Religious new thinking is different even from the religious intellectualism in that the recent one based on the priority of reason and modernism, and, based on the necessity of being religious, tries to adopt religion to the modern affairs, but the religious rethinking begins with the authenticity of religious texts and tries to make their rules understood and accepted by the modern reason. Based on different areas of the religious rethinking,this article after the explanation of this attitude, tries to recognize the characteristics of this approach in the field of Islamic theology.

The explanation of the relationship between religion and worldly life is one of the challenging contemporary discussions at a global level, one that has arrayed rejecting and acknowledging Muslim thinkers against each other. Hence, paying attention to and criticizing Muslim neo-thinkers’ viewpoints who favor secularism and reject the social rules of Islam is of utmost importance. Sayyid Aḥmd Khān Hindī is one of suchlike people who has accepted secularism much before other Muslim neo-thinkers. His views in this regard can be discussed under titles such as considering religion as limited to worshipping and spiritual issues, favoring secular rather than religious education and training, deeming social rules and regulations as changeable, opting for the separation of religion from politics and government, and supporting the separation of religion from economy. Sayyid Aḥmd Khān’s viewpoints are flawed due to several reasons, including their reliance on humanism in content and thought system as well as their inconsideration of the cultural and training principles and indices of Islam, the trans-temporality and human-needs-based nature of the social rules of Islam, the ascription of the absolute sovereignty to God and the assignment of a role to divine revelation in the application of this sovereignty in Islam, and the existence of numerous verses and narrations that regard economy and express its rules.

Modern Qur'anic researchers consider Qur'an “as a text” –following new Bible studies- thus reduce it to answering Qur'anic doubts in reaction to faithful actions. However, Prophet Mohammad never received a script from God, but his commission was to recite what was orally sent to him in the same order for his addressee. The "dual of hearing and silence" officially called for in Qur'an is primarily based on hearing and being affected by recitation. Many Qur'an reciters have been affected, changed, become faithful or fainted, or even died by listening to it. However, studies on Qur'an's expressive inimitability have considered its written aspects, even in its golden ages, and have neglected Qur'an's most effective aspects, i.e. the auditory aesthetic aspect and its phonetic influence. This research shows the "originality and priority of Qur'an's auditory feature" using Islamic tradition, presents an aesthetical analysis of the phonetic eruption resulting from silent and thoughtful listening to meaning-based recitations, and presents some practical evidences of the experiences of reciters and listeners. Therefore, remembering and re-reading these miraculous attractions, this article shows that reducing Qur'anic studies from "an attempt to expand and fertilize the different types of participation in the Divine message" –in which being silent and listening to a single piece of this text effects the listener’s deepest innate layers- to "inculcating problems and quasi-scientific disputes over the date of the script's canonization and authenticity of the existing version" –which is the general structure of modern Qur'anic researches- is exceedingly baseless and misguided.

In this article we are concentrating on this question : is religious experience cognitive? In responding to the question, at first we point to nature of religious experience according to some thinkers, who believe in it. In definition of religious experience we rely on Schleiermacher, Alston and Swinburne's views. Then we say that their arguments are summarized in three main titles: (1) uniformity of religious experience whit sense experience(Alston) (2)appealing to principles of Credibility, Testimony and Authority(Swinburne) (3) uniformity in accepting conditions of religious experience and sense experience(Alston, ). About first argument we say when religious experience is privet and unrepeatable, how it can be same as sense experience that every one can test it and can transmit to others with evident propositions? About second argument we say that these three principles are applied just in sense experience and such is the third argument. About second argument we say that these three principles are applied just in sense experience and such is the third. Finally about the third argument we say there is deference between condition for accepting religious experience and accepting sense experience.

John Hick and David Griffin are philosophers who have dealt with the problem of evil and offered solutions to it. Hick believes that God created man in the beginning of creation, imperfect and immature, But the requirement of human perfection and maturity is the acquisition of spiritual and moral virtues through dealing with evil this leads to the his soul Making. One of the most important tools for achieving this goal is Free will which has been granted to man by God. Of course, Hick believes that the full realization of this is in the afterlife. Griffin believes that evil in the world stems from God's benevolence (creativity) Because, this goal of God guarantees that he That she motivates the creatures of the world to experience superior and exciting values Otherwise, the world will be devoid of heresy and novelty and therefore triviality But since the power of these creatures, including humans, is inherent They can oppose God's purpose This causes evil to appear in the world. Griffin also postpones the final victory of good over evil by God into the afterlife.

One of the most fundamental objections to Imamieh interpretive narrations is the opposition of the content of these narrations to the rules and criteria governing the field of interpretation. Forms that either lead the reader to deny these narrations or to lead him to accept an unregulated interpretation. However, the exact distinction between different linguistic areas of verses such as Interpretive or ventricular and outward or inward, as well as paying attention to the position of the Imams (as) as instructors of the method of Interpretive and ventricular, the possibility of studying the criteria of these narrations Makes possible. Based on this, this research with a descriptive-analytical method and focusing on narratives with internal and interpretative themes of Ahl al-Bayt interpretive narratives under the verses of the first part of the Qur'an, and with the aim of achieving the models used in the interpretive reading of Ahl al-Bayt has presented models regarding the multi-meaning regularity of these narrations and has achieved six criteria and models. These models include: analysis of the essentials of meaning, explanation of examples, skepticism of Qur'anic concepts, the principle of mediation and manifestation, elimination of specificity and revision of intellectual terms, and compatibility between the three books of creation, compilation and self.

In verses 169 and 170 of Surah Al-Imran, the situation of martyrs in the ecstasy of purgatory is described. In this regard, first their "life" is emphasized and then other indicators are mentioned in the description of their situation. According to the concept of "coherence" which implies some kind of relationship between the words and sentences of the text, it seems that these components can be considered in order to explain the indicators of life. Among these indicators is "happiness" which, due to the importance of mentioning it, it seems that it can be considered as the central component of life, and the relationship between these two categories will be discussed and investigated.This article is done with a descriptive and analytical approach and referring to library sources. It shows that the reading of the verses based on the concept of coherence can open a new perspective of "life" to the audience and make him realize its relationship with "happiness", a subject that has not been considered in the studies of commentators and for this reason, one of the text messages is incomplete in transmission. What makes the analysis of this issue necessary is that the contemporary man is less successful in experiencing happiness, while it is one of the human needs and the motivation of his other activities

By exploring the fields of separating the “word” from the “meaning” of the Holy Quran, the present article explores the issue of why this separation was proposed and what were its consequences? And was Understanding the Qur'an as humanized a direct consequence or a necessity of this separation? The author of the article examines the views of Mu'tazila, Ahl al-Hadith, Ibn Kullāb, Ash'ari, Māturīdite, and Ẓāhirites - according to the backgrounds of this separation - that is, the two theories of the creation of the Qur'an and arresting (Sarfah). Ibn Kullāb's point of view is important because he separated the "readable" (Maghrou') from the "old divine word" and provided the basis for separating the word into "spiritual and verbal" for Ash'arites. According to Ibn Kullāb and Ash'ari, the words of the Qur'an are humanized. Another important point of view is that of Mu'ammar ibn Abbad Mu'tazili, who, from the separation of the creation of substances and accidents, and Understanding the Qur'an as accident, came to the belief that the Qur'an is humanized in its wording and meaning.

Verses from the Holy Quran prohibit Muslims from friendly relations with non-Muslims. However, some have interpreted such verses as a license for enmity and spiteful behavior of Muslims with infidels, referring to verse 51 of Surah Ma'idah. This research, using library studies and with an analytical-explanatory approach and based on the interpretation of the verses, shows that the central concepts of the mentioned verse are contrary to the aforementioned point of view, and it also indicates the prohibition of friendly relations with non-Muslims, which leads to tendencies A heart connection is given to them, and that also leads to trusting the unbelievers in thought and action. Mentioning the reasons for the prohibition and determining the limits and criteria in these verses is a clear proof of the non-hostile behavior towards non-religionists; Also, many verses of the Qur'an emphasize the establishment of installments and justice, benevolence and justice towards everyone, both Muslims and non-Muslims, which is another proof of the negation of the previous point of view. In this way, it can be said: The verse in question and verses with a similar theme were revealed with the aim of consolidating the beliefs of Muslims and the inviolability of their ranks against the infidels, and it is not necessary to treat non-Muslims inhumanely and violently or to cut ties with them.