نشریه مطالعات قرآنی نامه جامعه
پیاپی 118 (تابستان 1395)

One of the important issues in the human's life is the necessity of religion and faith in the modern era. About seven centuries ago, Khajeh Nasir al-Din Tusi, one of the greatest Shiite scholars and theologians, has felt this necessity and explained its different aspects. This article, named "The Human's Need for Religion from the Khajeh Nasir al-Din Tusi's Viewpoint", tries to define the concept of religion and describe the Khajeh Nasir's personality with the help of theological resources, and then prove the human's need for religion from his viewpoint. As a result, Khajeh Tusi has proven the human's need for religion by proving the necessity of prophecy, explaining the scholar's proof and the rule of kindness, and reviewing the advantages of sending the prophets.

The scientist's minds have always been engaged with this issue: how to emerge the pluralities. The mystics have exposed the theory of manifestation in the face of three theories of creation, exportation, and emergence. In the theory of manifestation, the factor of emergence of the pluralities is the Hagh's love for his essence. From the mystic's view, the basis of this: the universe is a sign, according to the Quran, is the emergence and appearance of perfections which extensively exist in the unseen and the divinity of Hagh's essence. Although, the creation of things is an emergence and presents the Hagh's perfections, it involves concealing Hagh; because, it merely presents a little bit of infinite perfections and each creature, according to its competence, shows the Hagh's essence. He is eternal, absolute, infinite, and extensive and does not leave an empty place so that no one can emerge. As a result, the pluralities are not anything but a manifestation of Hagh. So, the pluralities of universe are the belongingness and they have a relationship with Hagh and those who suppose the image in the mirror as an independent existent are just the children. The manifestation of beauty and glory traits is appeared in various levels of emergence and the emergence of essence in the manifestations of traits is called "the divine names". In this article, with the help of the mystic's works, the different aspects of the theory of manifestation are discussed, including terminology, companionship of manifestation and the individual unity of existence, types of manifestation, the justification of pluralities in the theory of manifestation, the difference between causality and manifestation, and the objectivity of sign and veil in the theory of manifestation. Finally, some doubts about this theory are proposed and then answered.

The doctrine of reincarnation means the permanent transfer of soul to several bodies during the frequent returns to the world. This doctrine has been in the human's minds since before ancient. There is a serious doubt whether such a doctrine has been in monotheistic religions or not. This issue has seriously discussed among Muslim scientists, although most of them have considered it impossible. Since this issue has an important effect on Islamic beliefs and is the key for solving some problems such as bringing dead people back to life by prophets in this world, bodily resurrection with elemental body, etc., we can have a new approach by providing a new explanation of this issue and reviewing the arguments of reincarnation deniers. This approach provided for the first time by Mr. Fayazi perhaps can be innovative after that many Muslim philosophers denied it and some, including Sheikh Eshragh, considered it controversial. In this article, the principles discussed by two sides are presented and then a new theory is explained as the final aim of this study based on both the essential possibility of reincarnation and non-denial of resurrection.

One of the most important issues of psychology is the emergence of mind and its evolution. Mulla Sadra solves the issues of evolution of mind from material to abstraction, the stages of mind, and the unity of mind-body with the help of his special philosophical principles such as the principality of existence, a doubt about it, substantial motion, and the motion of essence of material. He believes that the emergence of mind is bodily and its survival is spiritual. Based on the principle of substantial motion, he also proves the motion in the substance of things, unlike his predecessors who believe that the motion is only in the symptoms. The present research conducted by the descriptive-analytical methodology concludes that the bodily material goes through the evolutionary stages of existence with its substantial motion. It means everything in it that is potential converted into actual to get to the edge of material and abstraction. Then it passes the material world and evolves in the linear stages of existence. This evolution gradually approximates the mind to the abstraction and in this stage it does not need the body for survival. The existential capacity of mind is associated with its capacity of science and is united with the abstract reason in the essential evolution.

One of the most fundamental issues in the fields of philosophy and Islamic theology which has often been a controversial issue among Muslim theologians and philosophers is teleology and teleological causes in divine actions because of its direct relationship with the Hagh's agency. The controversial aspect of this issue is to deny or not to deny the purpose and teleology in divine actions and as a result, God is the teleological cause and is not. Any choice in the matter plays an important role in the creation of human's worldview and it determines the direction of his/her intellectual and scientific life. Asharites, including Fakhr Razi, deny this issue. They deny the generality of teleology in divine actions and the need for having a purpose in it with the help of some rational arguments. In contrast, Shiite theologians and philosophers, including Sadr al-Din Shirazi, prove this issue and reject the Fakhr Razi's ideas by defining the truth of caller, the objectivity of divine knowledge with the Hagh's essence, and the Hagh's agency by his manifestation.

Achieving the peace is a goal for all of us, but every type of peace is not a true peace. The true peace should destroy the human's negative fears, should be sustained, and should not disturb the human's sense of responsibility with keeping the positive anxieties based on relying on the human's real beliefs and his/her surrounding world. Some psychologists, including Stanley Hall, William James, Carl Gustav Jung, and so on, believe that a religion has an important role in getting people to the peace. By providing valid reasons and statistics, they prove that religious people, if they have firm beliefs, show more resistance against the anxieties and then have more peace in comparison to irreligious people. Other psychologists, including Freud and some of his students, believe that although a religion gives people a peace, this type of peace is false; because, a religion does not have a real origin and it is born from the human's illusion. This study investigates the reasons and evidence of these two groups and then criticizes them. It seems that the opponents of the role of religion in the human's individual peace have been affected by some factors such as scienticism, the denial of transphysics, the confusion of religion with religiosity, and a critical look at Christianity. Abrahamic religions, especially the religion of truth, Islam, get people to the peace, because these religions provide a correct knowledge of human and a program in accordance with three areas of cognitive, emotional, and behavioral.