https://www.aghlodin.ir/ Reason and Religion en daily 1 Sat, 20 Apr 2024 00:00:00 +0330 Sat, 20 Apr 2024 00:00:00 +0330 https://www.aghlodin.ir/article_233579.html This study presents a comparative analysis of Ayatollah Javadi Amoli and Paul Tillich's views on reward and punishment in the afterlife. Javadi Amoli, drawing upon Transcendent Philosophy, considers reward and punishment as intrinsic and ontological consequences of human actions, emphasizing the principle of correspondence between actions and their outcomes. In contrast, Tillich, with an existentialist approach, interprets reward as union with the "Ground of Being" and punishment as the experience of alienation from God. This study reveals that Javadi Amoli upholds the objective realization of both bodily and spiritual resurrection, whereas Tillich leans towards symbolic language and existential experience in explaining human destiny. Moreover, while Javadi Amoli considers free will as the basis of human responsibility, Tillich stresses the acceptance of divine grace as the means of overcoming anxiety and existential void. By examining their differences and similarities, this research contributes to the expansion of comparative theological and eschatological studies. https://www.aghlodin.ir/article_233580.html One of the important issues in the relationship between science and religion is the question of how humans came to be.Many atheists refer to this as a conflict of science and religion and seek to negate theology and religious anthropology with the scientific backing of Evolution hypothesis.According to Evolution hypothesis, the beginning of the evolution of man and other organisms dates back to the time of life on earth, and man has a common ancestor with all living beings.From a religious point of view, numerous verses and narratives have been expressed about the creation of man. In this article, using descriptive-analytic method، First, the issue of the emergence of man from the scientific perspective of the theory of evolution and religious evolution of the Qur'an and the Quranic and narrative has been explained, then the Evolution hypothesis has been studied from the religious perspective. In this context, topics such as the role of supernatural and natural factors in the emergence of human life, the physical nature of man and the nature of the human spirit have been analyzed.If naturalism is not considered the basis of Evolution hypothesis some religious teachings are consistent with evolutionary evidence, such as the existence of people and their characteristics and their extinction, and others such as the wisdom of God The creation of man, the miracle in the creation of Adam and the existence of the soul in man are not in conflict with Evolution hypothesis. https://www.aghlodin.ir/article_233583.html AbstractIn order to justify the contradictions of the Bible, the interpreters of the Bible have inevitably deviated from the linguistic approach to this book and have turned to its empirical and non-linguistic justification, while the common and most common method of interpreting the Holy Quran to understand its text has always been to use the appearances of words. Mr. Mojtahid Shabestari - perhaps based on the anti-appearance movement of Bible interpretation - does not consider the method of understanding and interpretation to be exclusive in this case and, while introducing the authenticity of appearances as unproven and irrational, relying on Gadamer's principles in understanding the text, considers philosophical hermeneutics as the modern alternative to this method. This article seeks to provide an acceptable touchstone for weighing Shabestari's view by explaining and establishing the foundations of the authenticity of appearances and then revealing, to the extent possible, the points of intersection and conflict of this theory with the authenticity of appearances. In this article, a descriptive-analytical method is used and a library method is used. The result is that the authenticity of appearances in cases such as the narration of the author's own and factual meaning of the text and the author's intention, the precise placement of assumptions and preconceptions in understanding the text, and the interpretation of meanings against the temporality of meaning poses a serious challenge to the hermeneutics of the Book and Tradition.Keywords: Authenticity of appearances, hermeneutics of the Book and Tradition, situational and applied meaning, the serious intention of the theologian https://www.aghlodin.ir/article_233582.html از نظرگاه این دو حکیم بلند مرتبه تاریخ فلسفه، معرفت عقلانی نه تنها از معرفت دینی گسسته نیست بلکه در قلمرو معرفت دینی قرار می‌گیرد و هیچ یک از دیگری در رسیدن به حقایق بی‌نیاز نیست. هر چند که این دو فیلسوف در نگاه کلی راجع به عدم تعارض عقل و دین هم‌نظرند، اما در چگونگی تبیین رابطه آن دو و نیز در روش بهره‌مندی از عقل در تبیین آموزه‌های دینی و محدودیت فهم عقل اختلاف نظر دارند. در نوشتار پیش رو پس از بیان دیدگاه فارابی و آیت الله جوادی آملی درباره نقش مهم عقل در فهم و تبیین گزاره های دینی به مقایسه و داوری این اختلاف پرداخته شده است که محدوده تفسیر عقلانی از عرصه های دینی در منظومه معرفتیِ کدام یک از این دو فیلسوف، سازگاری عقل و دین را آشکارتر می نمایاند. نتیجه بدست آمده نشان از آن دارد که روش آیت الله جوادی آملی راهگشاتر است چرا که در آن پایبندی به ظواهر نقل وحیانی افزون‌تر و از تفاسیر نارسای دستگاه فلسفی از گزاره های دین، پیراسته است.واژگان کلیدی: "عقل"، "دین"،" وحی"،" عقل فعال"،" عقل گرایی"، "نقل گرایی" https://www.aghlodin.ir/article_233584.html This research, aiming to transition from conventional propositional analyses in the exegetical tradition to a macro-structural analysis, deconstructs the logical architecture and rhetorical strategies of the Qur'an in its confrontation with polytheism (shirk). Focusing on verses 22-23 of Surah Saba as a compact argumentative unit, this paper adopts a text-based approach, employing qualitative content analysis on a corpus of key exegetical works from major Islamic schools to investigate the internal logic governing these verses. The findings indicate that these verses articulate a coherent hierarchical argument systematically closing all intellectual loopholes for polytheism. The argument commences by nullifying the most comprehensive claim, "independent ownership," and proceeds by negating "subordinate partnership" in dominion and "assistance" in governance, thereby tightening the logical encirclement. The culmination of this argument is refuting the final recourse of the polytheists: "autonomous intercession" conditioning it upon "Divine permission," strips any independence or influence from all besides God.  The analysis reveals that the foundational axiom of this argumentative architecture is the theological concept of "Absolute Divine Self-Sufficiency" (al-Istighnāʾ al-Ilāhī); an essential self-sufficiency derived from the positive attributes of "Invincible Might" (ʿIzzah) and "Flawless Wisdom" (Ḥikmah). In addition to its logical structure, this research demonstrates the Qur'an's rhetorical rationality by showing how the argument is completed through the dramatic portrayal of the "scene of angelic awe and trepidation" (fazaʿ malāʾikī), which manifests the rational argument in the realm of intuitive certainty and blocks the way to any sort of polytheism. The primary innovation of this research is the discovery of this integrated structure and its conceptualization as the "Argument of Divine self-sufficiency" (Burhān al-Istighnā), which presents a model of the Qur'an's systematic rationality and effective rhetoric.   https://www.aghlodin.ir/article_233589.html This research focuses on the strategy of taqiyyah in the thought and debates of Sheikh Mufid (may Allah have mercy on him), and analyzes the mechanisms and combined dimensions of tolerance, rational defense, and theological innovation in confronting intellectual and ideological opponents in the historical-social context of Baghdad during the Buyid era. Sheikh Mufid's lifetime was a period of political, social, and theological ups and downs that occupied the discursive space of Baghdad, influenced by the diversity of Islamic sects and schools, especially the confrontation between the Imamiyya, Sunnis, and Mu'tazilites. In such an environment, Sheikh Mufid used the tools of taqiyyah, especially in the forms of circularity, argumentation, and in some cases fear, to defend Shiite beliefs and respond to the doubts of opponents. This article, using a descriptive-analytical method and based on the analysis of the content of historical sources and narrative texts, has analyzed the theoretical foundations of taqiyyah, the social and intellectual contexts of the Buyid era in Baghdad, and the interactive process and effects of Sheikh Mufid's famous debates with important and influential figures, focusing on the element of taqiyyah. The main achievement of the research is the explanation of a systematic and flexible model of taqiyyah in the context of debates; a model that has played a role in the dynamics of Imami theology not only as a behavior based on caution, but also with an active, creative and strategic function. The case analysis of Sheikh Mufid's debates shows that the combination of tolerance, rational response and scientific innovation has had a significant impact on the preservation, expansion and promotion of Shiite discourse in one of the most complex periods in Islamic history. https://www.aghlodin.ir/article_233588.html اعجاز علمی قرآن از مباحث چالش‌برانگیز در حوزه مطالعات قرآنی و کلامی است که با گسترش علوم بشری، جایگاهی ویژه در پژوهش‌های معاصر یافته است. تفسیرهای علمی از یک سو زمینه‌ای برای بازخوانی اعجاز قرآن فراهم آورده‌اند و از سوی دیگر، خطر تحمیل مفاهیم علمی متغیر بر متن وحیانی را در پی داشته‌اند. در این میان، سه رویکرد اصلی پدید آمده است: رویکرد افراطی که هر گونه تفسیر علمی را معجزه می‌انگارد؛ رویکرد اعتدالی که با ملاحظه شرایط اعجاز، برخی اشارات علمی قرآن را فراتر از افق علمی بشر می‌داند؛ و رویکرد تفریطی که اعجاز علمی را تنها در ثبات و جاودانگی بیانی قرآن خلاصه می‌کند. مقاله حاضر با روش تحلیلی ـ انتقادی و با تکیه بر معیارهای بنیادین اعجاز، همچون خرق عادت، تحدی و عدم معارضه، به ارزیابی این دیدگاه‌ها پرداخته و نشان می‌دهد که تنها رویکرد اعتدالی می‌تواند با شاخص‌های اعجاز هماهنگ بوده و تصویری واقع‌گرایانه از اعجاز علمی قرآن ارائه کند. https://www.aghlodin.ir/article_233586.html The phenomenon of alienation, as one of the profound existential crises of modern man resulting from the disconnection between the individual and their authentic self, the universe, and the ultimate purpose of life, has attracted the attention of thinkers across various philosophical and psychological domains. On the other hand, the concept of the meaning of life, as the antithesis of this rupture, plays a central role in restoring identity and authentic existence. The present study aims to comparatively examine the issue of alienation and the meaning of life in the thought of Mulla Sadra, a prominent philosopher of Transcendent Theosophy (Ḥikmat-e Muta‘āliyah), and Viktor Frankl, the founder of existential logotherapy. The research employs an analytical–comparative method based on library resources and, through conceptual analysis, extracts the theoretical foundations of each perspective and compares them.The findings reveal that, in Mulla Sadra’s intellectual system, meaning is an ontological, innate, and teleological reality actualized through the substantial motion of the soul, existential journeying, and connection to the Divine. In contrast, Frankl views the meaning of life as a psychological–existential and individual reality that must be discovered through suffering, responsibility, and the freedom to choose. Despite their differing ontological foundations, both thinkers emphasize the necessity of returning to the true self and rediscovering meaning as a way out of alienation. This research underscores the potential for interdisciplinary dialogue between Islamic philosophy and existential psychotherapy in addressing the https://www.aghlodin.ir/article_233587.html This research, employing an analytical, descriptive, and comparative approach, examines the link between ta'zir as excuse-making and epistemic resistance against truth in the Quran with compound ignorance as ignorance accompanied by the illusion of knowledge in Imami theology. The central question is whether ta'zir has its roots in compound ignorance or not. The hypothesis posits that ta'zir is often the outward manifestation of compound ignorance and is linked to flawed epistemic and moral structures, although compound ignorance is not the direct cause of all ta'zir, such as the passive type stemming from fear. The research method is descriptive-analytical, focusing on Quranic verses and Imami theological teachings. The findings indicate that compound ignorance, through factors such as fanaticism, self-superiority, and the dominance of the imaginative faculty, provides the ground for ta'zir, and these two interact to block the acceptance of truth. The results suggest that reforming this cycle requires a comprehensive approach including rational training, self-purification, methodical dialogue, fostering healthy questioning, and epistemic institutionalization. This study provides a novel framework for reinterpreting the relationship between ta'zir and compound ignorance in religious education and lays the groundwork for future research in the philosophy of Islamic education. https://www.aghlodin.ir/article_233581.html This research examines the process of becoming a Shia school from the perspective of Islamic philosophy and mysticism. The findings show that cognitive dissonance, that is, encountering new information and experiences that conflict with previous beliefs, prompts a person to revise their beliefs. In the process of Istbasar, a person first resolves misunderstandings and skepticism towards Shiism and then gets acquainted with its main teachings. After the formation of a sense of interest and optimism, a person gradually moves towards accepting Shiism by rationally analyzing Shiite teachings and mystical experiences. Eventually, it may reach full acceptance of Shiism or remain in the interest phase.This article has only examined the teachings of philosophers and mystics such as Al-Farabi, Ibn Sina, Suhrawardi and Ibn Arabi, who are known by some to be Sunnis, so that only the views respected by Sunnis are used in the process of istbasar. Concepts such as existentialism, theology, the combination of reason and mysticism, and the rational explanation of the concepts of revelation, prophecy and imamate in the works of these philosophers are consistent with Shiite teachings and help the process of insight in a person. Islamic mysticism, especially Ibn Arabi's teachings about the perfect human being and guardianship, plays an effective role in strengthening the spiritual tendencies towards Shiism.The findings of the research show that the process of clairvoyance is not only a change of belief but also a transformation in personal and social identity and requires cognitive, spiritual and social support. https://www.aghlodin.ir/article_233590.html The soul is a single, simple reality that possesses all the perfections and powers inherent in itself. The specific feature of the human soul is its power of selection, which allows it to determine the existential level and, consequently, the essence. The soul is the true subject of all actions; therefore, all perceptions and manifestations, including moral actions, are the result of the levels of the soul. The purpose of this research is to explain the relationship between the levels of the soul and moral action in Sadra's works using a descriptive-analytical method. According to Sadra, the closer a person is to the highest levels, the more actualized existential perfections he witnesses in the fields of knowledge and goodness, and the greater the possibility of issuing moral actions from him. Therefore, we divided the actions of the soul into legal, religious, and moral categories based on the levels of unity of the soul with reality, and explained the process of issuing and the differences of moral action in origin, intention, and goal compared to other actions. Next, by explaining the will of God based on the capacity of the human will and critically considering the limitations of the human will in relation to the will of God, we preserved and proved the two prerequisites of moral action: man has absolute will; therefore, he has absolute responsibility for moral actions in the positive sense. Also, from a negative perspective, God is not the cause of moral evil.