فصلنامه قبسات
پیاپی 80 (تابستان 1395)

Development is divided into two parts: secular and religious development; in the West the secular model is common and dominant. holding to be comprehensive [in its doctrine for this world and the hereafter], Islam wishes to form a religious government and rule the society; for this purpose it becomes necessary to present a model of development suitable for the religious society. This model of development has different bases (theistical, ontological, epistemological, anthropological and social bases). In this article the theistical bases of the Islamic model of development are discussed in two parts: attributes of essence of God, and the actual attributes of God [related to the world of creation and human being]; and their roles on the model of development is investigated.

There are difference and similarity between Islamic model of Progress and Secular model of Progress. The Islamic model of Progress making based on principles theological, cosmological, ontological, anthropological, axiology and etc. principles that lead to remarkable differences between two model.
As cosmological principles the most important , this article explain sixe cosmological principle and intend to showing outputs on theory of progress. Therefore, attention to cosmological principles is necessary for compilers of Model.
Some of results of the cosmological principles is necessary for Model, consist of: 1) pointing toward become religious and spiritual lofty, Divine nearness and ascetical life, good and happiness on this and next world, to advance belief to resurrection, and to dominate worth specially justice. 2) to consider increasing of science and thinking, religious jurisprudence, righteous act, faith, and morality as realms of progress. 3) Divine legitimism, jurisprudential and scientific management. 4) to direct scientific investigations according to foundation of Divine agency and theist, disclose and consider material and immaterial causes. 5) creation social and monist structure 6) to prepare for flowering of talents and capacities in confront to problems.

The models of development or progress, in spite of navigation of some thinkers, has particular purpose and ideal that based on theoretical and fundamental presuppositions and infra-structure of worth. This article explain axiolgical principles that is influential in compilation of theoretical and strategic principles and rules of Islamic- Iranian model of progress and in arrive to transcendental and fundamental purposes and ideals of human. In viewpoint of author meta-ethical principles, like meaningful of moral conceptions and propositions, logical relation between ought to and is, absoluteness of original judgments of morality and ethical theory of self-love , justify possibility of modeling and lead to stable and multidirectional progress of human - Islamic socity.

Masters and Thinkers of University and Seminary offered different models for religious science production at later years. A large number of them claim post positivism's critique and conceptions about science and scientific activities is suitable to beginning point to religious science production. Post positivism consist of different theories that challenge objectivity, Intersubjectivity and rationality, and rolled toward relativism. Kuhn's Paradigms is one of effective models of Post Positivism.
Mentioned models of religious science, except for Nasr's Holly Science and view of Zibakalam, are problematic and couldn’t offer convincing reply. The important defect is disability for adaptation between claims and theoretical outcomes of two different paradigm.

Griffin's divine justice theory is very important among of divine justice theories as attempt to offering of adequate proofs on intelligibility of believe to God and admission of evil at the same time. This article first indicate to Dynamic worldview, kinds of evil, the principles of Griffin's divine justice theory like creativity, encouraging power of God, navigation of creation ex nihilo and law of correlation between power and value. Then analyze relation God and evil on this theory that lead to important elements of dynamic divine justice like admission of real or arbitrary evil, encouraging power of God and as God cant overcome evils unilaterally. Author criticize Griffin's theory: perhaps Griffin's conception can response to atheist that reject God by evil, but that have serious defects like irreparable of occurrence of evil, concomitance correlation between God's availing of Omnipotent and exertion that on world, captured of reductionism, display conception of God that believers of revealed religion or theists arent suitable to worship.

The human desires have a mimetic mechanism, according to Rene Girard. To gain a desired object, a subject looks at a model and imitates it. With the development of the subject’s skills the mimetic relationship changes to a rivalry and lead to violence. The mimetic desire is not exclusive to interpersonal relationships and causes violent in societies too. The violence of mimetic desire is depleted by murdering a victim; then society retrieves the peace. For Girard, this process is the basis of the constitution of society and culture. Mimetic desire is observable in myths, primitive religious rituals and the contemporary texts of persecution. He claims that the Testaments are the source of discovering this problem and contains its solution. The Testaments deconstruct the sacred violence by documenting it. In order to being released of the ruinous cycle of mimetic desire and violence, God should be the mediator of human desires in the triangle of mimesis. Postmodernism needs an epistemology of love which is non-authoritative, critical and integrative. Theory of Girard can be criticized for its macro-theoretical claims, apologetic commitment to Christianity, not being falsifiable, etc. however, it has some solution for postmodern problems.

Formalist Salafism dont agree to Esoteric Interpretation as attention of outward meaning to inward meaning. They emphasis on apparent authority of Quran and traditions, and accept Esoteric Interpretation as method of cognition of religious text. Commitment to apparent meaning and negation of Esoteric Interpretation of religious text lead them whom are confused about the allegorical text, and when they confront to them, they agree to apparent term and negation of Esoteric Interpretation, and admit assimilating and incarnation on essence, names and attributes of God. This article tries to explain Esoteric Interpretation, and Criticize and investigate Salafism's negation of authority of esoteric interpretation and indicate outcome and effects of negation of esoteric interpretation.

The most of Islamic theologians admit immortality of unbelievers the fire of Hell, but there is difference of opinion about sinful Muslim. Some of Islamic theologians admit immortality of sinful Muslim the fire of Hell and some denied them. Kharijites, Mutazilites and Zaidis admitted that sinful Muslim is immortality of on fire of Hell, but Asharites, Maturidites, Salafism and Imamiyya admitted that sinful Muslim is mortality of on fire of Hell, also Ismaelites admitted that sinful Muslim without Vellayat (Imamat) is immortality of on fire of Hell. The believers of immortality referring to Verse that disobedient of God and Apostle of God are immortality on fire of Hell, and also argue to three rational argument: the abstain of deserving and benevolence on the grave sinner, the abstain of aggregation and benevolence of reward and punishment, and the badness of virtuous's blame. The Verses and rational arguments reject that claimant. These verses applies to unbelievers alone, and dont applies lascivious, as immortality isnt eternal and constant. The believers of immortality's rational argument is wrong; because theirs claim requiring to cancellation. The cancellation is abrogated action, as it contrary to verses and requiring to preponderant without a preponderant. The forgiveness of sinful Muslim's punishment is sign of benevolence and beneficence of God.