mohammad safehian

One of the most important and controversial issues of the Abrahamic religions among philosophers, theologians and mystics is the issue of Satan, and the answer to the question "Is Satan a believer and one of the monotheistic servants of God or one of the disbelievers and the most hostile enemy of God?" It has always been the concern of commentators and scientists in the fields of mysticism, philosophy, etc., for which some answers have been proposed. The present study uses a descriptive-analytical method to analyze the views of Shiite, mystical and Sufi commentators on the devil, based on the views of Allameh Tabatabai, Sheikh Mahmoud Shabestari and Mansour Hallaj. Since some of the principles are wrong, some of the answers have deviated from the correct path and, consequently, have distorted the Islamic teachings that are related to this issue. Usually, when we talk about the devil, while asking about his nature, other questions such as the devil or the property of the devil, the reason for the devil not to prostrate on man. These questions have been addressed from the point of view of Islamic scholars and a comparative study between the views.

Abstract The creation of man and the statement of his position and the command to prostrate to him is one of the most important topics that have been discussed in the Holy Quran and accordingly thinkers have also paid attention to it. The appearance of honorable verses about the main reason of Satan not prostrating Adam (pbuh) was his arrogance. Since the devil is presented as the only monotheist in the view of some mystics and Sufis, including Hallaj, in fact he did not disobey God's command and his failure to prostrate is not due to arrogance. Therefore, in this article, with a descriptive and analytical method, while explaining the reasons for not prostrating Iblis to Adam (peace be upon him) based on the views of Allameh Tabatabai, Sheikh Mahmoud Shabastri and Mansour Hallaj, for reasons such as: arrogance, envy, analogy, being inclined to honor Inherent, love and love for God and predestination for Satan are mentioned and at the end, his views were criticized.

Reason and rationality have always had a special value and credibility in the context of human history, and it is one of the most important human characteristics and the distinguishing feature of humans from other creatures in the world. What the meaning of reason is and what functions are envisioned for it, has been discussed as one of the important topics among scholars, and many people have written and presented works on this issue. To answer this question, we can refer to the teachings of the Ahl al-Bayt (as) which are connected to the eternal divine source. This article, which is a development article in line with the production of Native-Islamic knowledge, tries to use a library method and with note taking tool, by focusing and paying attention to what has reached us from Imam Amir al-Mu'minin Ali (as) in narrative sources, and analyzed the concept of reason to identify some of its features such as special tasks and functions, weakening factors and enemies of reason. The results of this research show that reason, as the best tool and internal proof in the possession of man, can guide a person to worship Allah the Almighty and provide a humane and honorable life in the shadow of revelation and divine messengers as external proofs. Let it be done on the condition that man uses this precious jewel in all matters, improves it and takes care and protects it against the devil as an external enemy and some internal destructive factors.

Imam Hussain is a leading personality among followers of Islamic sects and non-muslims. The event of Ashura and Imam's uprising played a significant role in this distinction. Many books and research works have been written on the personality of Imam, the historical background of the uprising but they failed to address Imam's social and political speeches in Sunni sources and verifying their documentary and content validity, which was the goal of this article. The current research was compiled via library method and using paper and electronic versions. After collecting and analyzing data, the author has presented results as: recorded words of Imam in Sunni sources with a socio-political approach were highly limited so inevitably words of the Prophet and Imam Ali that were narrated through Imam Hussain were included. In Saha Seth, there is no mention of imam, and the news recorded in other sources, in addition to the fact that the validity of those sources is a matter of debate, most of the narrations suffer from weakness of evidence and unknown reliable sources.

Atheism is considered a legacy of the new age. Hume is considered the beginning of this legacy. Despite fifty years of atheism tendency, Antony Flew has thrown tremors into the structure of this heritage by raising questions about the suffering of this approach and has spoken about the possibility of God’s being. His questions about doubting the claims of atheism cannot be considered only as violations or fault and the possibility of refutation. The impulse that he proposed by asking about the possibility of God's being based on the foundations of science in the future produced three results. First, creating a fundamental hole in Hume's claims and atheism, secondly, the possibility of re-examining the claims of atheism and re-reading the arguments of atheists and criticizing it and the possibility of unproven of violations and objections, and thirdly, returning to the correct and accurate re-reading of the arguments of the theists in proving the being of an intelligent principle in the creation of the world.The main idea this article is that first the approach and period of Flow’s first intellectual period regarding the impossibility of positive proof of theism is analyzed, then are explained the triple achievements on the theoretical impulses of the heritage of atheism and at the end his main thought in the second intellectual period is analyzed.

Hume's objections to theological proofs can be regarded as the beginning of a later critical perspective in which a thinker tries to show rational and philosophical proofs ineffective by replacing empirical and natural reasons and equating causes. Hume's criticisms have led to the expansion and flourishing of the philosophers' thoughts in defense of the evidence of theism, and it can be claimed that his forms are an important treasure in philosophical thinking. At the same time, he is an unusual thinker who starts an intellectual rebellion against every normative and common thing. In this article, we try to examine his three basic criticisms, which can be counted as Hume's most important objections and criticisms on theology and the possibility of God's existence, and pay attention to his defects, confusions, and mistakes. Our discussion method is not a natural and scientific approach, but an argumentative and philosophical one. An effort will be made to first examine Hume's interpretations and violations, and then, under the same issue, to present criticisms of his forms. Our main goal is to show that all of Hume's objections are contradictory and negative, and he has not been able to provide a positive argument for his refutations.

The issue of cognition is one of the most fundamental issues of philosophy. It is the type of cognition and scope of cognition that defines the concept of man and describes the scope of human action. The two philosophical systems of transcendent wisdom and Kant's philosophical system can be considered the lofty peaks of Islamic philosophy and Western philosophy.The definition of these two systems of perception and intellect and its impact on other sciences can be very helpful for building cognitive and ideological social systems.Kant's definition of comprehension by relying on categories and limiting perception to comprehension has paved the way for many innovations in understanding the world, while in Sadra's system, considering Mulla Sadra's definition of reason and perception of the horizons ahead for Perceptions and systematizations based on this perception are very broad. It seems that the time has come to build systems, especially perceptual cognitive systems based on Sadra's thought.

The method of the present study was descriptive-analytical. The data of the present study have been collected and analyzed by referring to the books related to the research title, articles, dissertations and related documents, and in general, the method of data collection of this research can be considered as libraries and documents. From the point of view of Ayatollah Javadi Amoli, human beings, as Ashraf creatures, move in a continuous movement through the stages from the beginning of their gradual emergence to the stage of the narcissistic soul and move towards the gallows with two wings of theoretical and practical intellect. has it. From the point of view of Ayatollah Javadi Amoli, human beings, as Ashraf creatures, move in a continuous movement through the stages from the beginning of their gradual emergence to the stage of the narcissistic soul and move towards the gallows with two wings of theoretical and practical intellect. has it. In his view, although the soul is an abstract being, its abstraction is not complete, and in relation to matter, it performs its actions in the context of the material world and with matter, which makes it more receptive to the essential motion of the soul. In the discussion of the embodiment of deeds, Hakim Amoli is also one of the proponents of the theory of embodiment of deeds and believes that human deeds are credible and are not listed under categories such as substance and width so that the forms of the deniers enter.

A fundamental obligation of Islam is enjoining good and forbidding evil, and in Holy Qur'an and hadiths of Imams, special attention is paid to it. Since Imam Hussain’s goal of uprising was to enjoin good and forbid evil, the literature has mainly focused on his words within Ashura. Therefore, probing into methods of social education in Imam Hussain’s narrations regarding enjoining good and forbidding evil is significant. Moreover, since he was among descendants of Holy Prophet and his companions, conducting research on Imam Hussain’s hadiths highlights importance of his endeavors before Ashura. Therefore, the present study delves into methods of social education in Imam Hussain’s narrations in enjoining good and forbidding evil in Sunni sources. The findings revealed that Imam Hussain narrated a number of hadiths from himself and attempted to promote scientific and verbal conduct of Prophet and Imam Ali, to promote good and prevent evil in society. Imam Hussain took various approaches such as law-making, monitoring right implementation of law, proper ways of encouragement and persuasion, preaching and advising, appropriate means of proclaiming good news and bearing bad news, and different ways of provoking emotions and admonishing, to enjoin good and forbid evil in society.

Undoubtedly, among various philosophical topics, issuesrelated to perception and knowledge have been the place ofcontroversy and battle of opinions more than any other topic. Thismatter has fully crystallized and reached its peak among Westernphilosophers, especially during the last few centuries; Analyzing therelationship between faith and Islamic knowledge is one of the mostimportant issues of religious anthropology.

Contemporary epistemologists have ananalytical approach to knowledge. The problem of analyzing ordefining knowledge is one of the most difficult and disputed topicsin contemporary epistemology. In some cases, the goal is the way aperson acquires knowledge, which is a psychological matter.Sometimes, what is meant is what conditions must be prepared inorder to achieve knowledge, so that we can achieve the goal, whichis the responsibility of the philosopher and is possible through thephilosophical analysis of knowledge.

Many epistemologists are not satisfied with explainingthe meaning of the word and do not focus on its philosophicalanalysis. In epistemology, the psychological approach is out of thescope of discussion. In relation to the issue of the ways of obtainingknowledge and knowledge, rationalists generally believe that themind has a set of instincts that provide the basis for previousknowledge, but empiricists deny that such instincts exist. Knowingthe truth of science and perception and how to achieve perceptionsin general, and intellectual perceptions in particular, has beenassigned a special place in the thought of Muslim philosophers andsages for a long time. Sadr al-Mutalahin is one of the Muslimphilosophers who has dealt with this issue extensively anddifferently from other philosophers.

In this article, the authors intend to use analyticaldescriptive method to explain the fundamental principles of Sadra'sIslamic thought about science, to explain three apparently differenttheories from Mulla Sadra regarding the quality of obtaining rationalperceptions or rationality and intuition in the style of Suhrawardi'sIslamic thought. The sum between these two theories and itsreference to the various evolutions and developments of the soulshould also be discussed.

The God has been claimed as the goal of the universe trend in verses of Holy Quran like: “Indeed your lord is retaining.” (Alaq-8) and “Surely to Allah all things return.” (Shawra-53). And obviously, a movement without any Goal, Knowledge and Recognition, will never guide human to final destination. Thus, the evolutionary Movement of human, through monotheistic pedagogy system, has to be wisely and thinkfully for the human to achieve some levels of the good life, promised in holy Quran. Surely this movement has its own especial interpretation and analysis, generated from divine worldview that defers from epistemological fundaments of secular pedagogy such as experimental positivism, revelation-free Darwinism and humanism. Present paper studied the most critical epistemological fundaments of monotheistic pedagogy (consisting possibility, resources and restraints), through a descriptive analysis procedure, based on Holy Quran verses. According to result of this study, since human has unlimited epistemic and scientific capabilities from Holy Quran point of view, thus, possibility of attaining knowledge is certain for him. Unlike western Philosophy schools, Quran has recognized various tools and resources such as senses, wisdom, intuition, revelation and inspiration for the human to attain various types of knowledge. Within the pedagogical system of this Holy book, beside the determination of knowledge restraints, establishment of a monotheistic pedagogy comprehensive system and escort of human towards a good life is depended the on consideration of all epistemological tools, regarding to their levels. The most crucial result of this discussion is certain science attainment, and deep knowledge, considering its major role in realization of right knowledge.KeywordsEpistemological

The question of “authenticity” of religions and “salvation” of their respective adherents is a long-standing one. However, it was only in the 20th century that it was formulated into a discipline by John Hick and his predecessors. The question has been addressed with a number of different approaches, and this paper intends to have a look on them. Advocates of pluralism argue that all religions of the world, despite their different and conflicting claims about a single Reality, are capable of leading their adherents to salvation and to the Real, and bringing them happiness and virtue. This is the view of John Hick on epistemological religious pluralism, and is explained and criticized in this paper. This paper then discusses the views of the Quran and Mutahhari on authenticity of religions. Mutahhari believes there is a unity in all divine religions and that “Islam” [lit. surrender to the truth] is the only religion sent by God to his prophets, from Adam to Muhammad. He further believes that “Islam” has had different manifestations throughout history and in different periods of time, and that the last and most perfect manifestation of it was sent down to Muhammad, the Prophet of Islam and the last prophet of God.