Journal Of Religious Thought
Year:2024 | Volume:23 | Issue:89|Papers Count:6

The Wahhabi and Takfiri currents, by rejecting the formative guardianship of the divine parents, treat them as partners in intercession. Mustafa Hosseini Tabatabaei, one of the elements of the Salafist current of Quranists, in his commentary "Expression of Meanings in the Divine Word", rejected the possession of the Prophets and Imams (AS) in nature and creation, and in justifying the miracles and virtues of the divine saints mentioned in the Quran, with Adhering to the deterministic verses, only God is considered to be the agent of these affairs, and any interference in extra-material matters and the guardianship in the formation of the divine guardians during the divine will is denied, and by equating the belief of some in the possession of the divine guardians in the world with the related verses According to the belief of polytheists, regarding idols, they have rejected the guardianship of creation for other than God. In this research, it will be proved through a descriptive-analytical method that several verses and traditions emphasize the possession of divine guardians by God's permission, and assign the dependent and independent subject of these actions to them, and the divine guardians reject people's request and help in this regard. They have not done so, but they have reminded them to answer these matters with God's permission. Also, the difference between Shiites' view of divine saints and polytheists' view of idols is the non-independent attention of Shiites to them.

Studying the progress of epistemology in Islamic philosophy shows that although the issues of epistemology have not been discussed separately and seriously and are usually implicitly discussed under the headings related to ontology, at the same time there are materials that It can be a solution to the problems in epistemology. In such an intellectual environment, the research problem is clearly how to show the epistemological approach in Ibn Sina's philosophy by investigating and extracting some epistemological issues through case studies. Of course, Ibn Sina's ontological views cast a shadow on his epistemological topics such as science, abstractions, imagination, etc.; But considering that the foundations of epistemology in Islamic philosophy are based on the three foundations of sense, reason, or intuition, we can refer to the epistemological system of Islamic philosophers in general, and Hikmat Masha in particular (mainly based on reason and reasoning) and Hikmat. Sinoy realized in particular (based on reason and reasoning with the element of intuition). The importance of the research problem is in the conditions that the history of philosophy is a connected whole, and showing this connection reveals various and sometimes invisible angles of the thinking of philosophers, especially Avicenna and his followers. In fact, based on the detailed analysis of Avicenna's epistemological issues, the current research unveils another Avicenna.

"Madani be-al-ṭabʿ" (political/social by nature) is one of the terms of civil wisdom (ḥekmat-e madani), and Mulla Sadra has used it in some cases. The research problem revolves around the interpretation of the term and Mulla Sadra's viewpoint on it. The study will try to determine whether the term implies that human nature is civil (politikos) or if human civility is natural. Additionally, the research will investigate which human trait "Madani be-al-ṭabʿ" indicates and how it relates to human intellectual perfection. The study will also examine whether human civility is an inherent, natural, instinctive, or unacquired characteristic or an acquired characteristic. To achieve these objectives, the research will use the analytical and critical method to investigate each instance of "Madani be-al-ṭabʿ" used in Mulla Sadra's works with the analytical and critical method and to explain its compatibility or incompatibility with Mulla Sadra's civil wisdom. The concept of politikos, which is related to "phusis" (φύσις) in Aristotle's view, is considered the origin of "Madani be-al-ṭabʿ". The research results indicate that "Madani be-al-ṭabʿ" and "civilized man" (politikos) are perfect concepts in Mulla Sadra's view when related to the intellectual perfection of man based on the theory of graded unity. The significance of this study is that it can aid the application of Islamic philosopher's ideas in practical philosophy regarding human sciences, ethics, society, and politics and provide a detailed explanation of civil man in Transcendent Philosophy.

In the history of Islamic philosophy, the term oriental wisdom was first proposed by Ibn Sina, which can be considered as a kind of leap in his philosophy, after which discussion wisdom was promoted to taste wisdom, but the concept of oriental wisdom by Ibn Sina is a vague and disputed concept. . Ibn Tufail has clarified that in his treatise Hayy Ibn Yaqzan, he is trying to express Ibn Sina's Eastern wisdom. Therefore, Ibn Tufail's narration of Porsina's philosophy and wisdom can be considered as one of the readings of Sheikh Al-Raees' Eastern wisdom. The characteristics of this concept of Eastern Sinavi wisdom are generally in two parts, form and content components. The meaning of the formal component is the way of telling stories and simulations of things in the form of novels and short stories following the style of Bu Ali Sina in the treatise of Hay bin Yaqzan. The content component of the index of Eastern wisdom that is analyzed here is the Asfar Arbaah or the four-stage philosophical-mystical development of Hay bin Yaqzan. In this article, which is written in a descriptive-analytical method, we will show that Hayy bin Yaqzan Ibn Tufail followed Ibn Sina in terms of form, and at the same time, he was the founder of the Arba'a travels in terms of content.

Sincerity is one of the prominent moral virtues of man in the religions of Judaism and Islam, which Khajeh Abdullah Ansari (391-481 AH), a Muslim mystic, has placed in Manāzel al-Sā'erīn, and Baḥya Ben Joseph ibn Paḳūda, his contemporary Jewish mystic, has included in Al-Hidāyah ilá farāʼīḍ al-qulūb among the Spiritual Journeying. The findings of this study, which is based on library studies and descriptive-analytical method, show that these two mystics, despite the coincidence in the definition of Humility, differ in its position, description and division. Khajeh considered humility in the twenty-fourth place of his Spiritual Journeying towards monotheism, while ibn Paḳūda has considered it as the fifth gate of the ten gates on divine love. Khajeh, who based his Spiritual Journeying on the sources of the Qur'an and Islamic traditions, in his brief expression has divided humility into three degrees, based on the degree of seekers. But Baḥya, in the form of a detailed and influenced expression from Islamic sources, by emphasizing the use of the three sources of reason, written sources and Jewish traditions, considers the attainment of sincerity as the result of going through tens of steps and deals in detail with the pathology of sincere action.

CS Lewis and Motahari are two monotheistic thinkers who have tried to provide a solution to the problem of evil. C.S. Lewis, one of the defenders of Christianity, tried to solve the problem of evil by correcting the meaning of concepts such as absolute power, absolute benevolence and human happiness. He also justifies the existence of evil by presenting the speaker's theodicy, which is based on the educational benefits of evil. Lewis also proposes a practical solution to the problem of evil. Professor Motahari also rejects the objections to divine justice by analyzing the nature of evil and nonexistence and considering it relative, as well as justifying evil by using the educational benefits of evil. He also considers evil to be inseparable from the structure of the world. The findings of the research show that Lewis's theory is generally based on the doctrine of descent. which causes fundamental problems in his theory, hence Professor Motahari's answer is more successful.