فصلنامه اندیشه نوین دینی
پیاپی 50 (پاییز 1396)

This paper has focused on the issue of the meaning of life in Avicenna`s philosophy of. As understood by the paper, Ibn Sina's view on meaning of life is metaphysical. The basis of this theory is the belief in the existence of God and the life after death. Accordingly, in his thought a type of purpose is meant by the meaning of life, and hence the human purpose of his life follows God's purpose of human creation. The life of every human being, therefore, will be meaningful when being accompany with continuous and honest efforts to bring him/her closer God. Reaching meaningful life requires the determination of the ultimate goal or goals in life, a continuous effort to gain knowledge, love, morals, and ultimately to achieve great success or immortality. Prosperity, pleasure and good are three necessary concepts to reconstruct Ibn Sina's viewpoint.

In Islamic narratives, the word is of human social maturity in the age of advent. Analyzing theories of how to achieve the maturity, by a descriptive-analytical method, is the main purpose of the article, which is carried out in a method of qualitative analysis in two rational and narrative way of analyzing and summarizing the findings and attempts to prove the normalization of thesocial maturity in the age of advent. There may be found two views in the field, one extraordinary and the other ordinary. The former is denied due to its incorrect consequences such as passivity and lack of the sense of accountability against the events of the age of advent, prevention of the dynamics of society and the like. Traditional scholars of Shariah and Muslim modernist are those tending to this theory. While the theory of evolution, in addition to its proper consequences in interpreting the expected expectations, including its being a model, the formation of a religious government in the age of absence, the creation of Islamic civilization, and the like. The narratives underlying the model and the layout of the promised community, explains well. The privilege of the society of the Age of Advent is one of the most important findings of this paper due to the historical maturity of the people of that age and the hopelessness of salvation by human schools and intellects and complaining of the status quo.

Spirituality can not be considered as an excuse for leaving religious law. Being faithful to shariah is essential for religiousness. On the other hand, religion itself is characterised with a kind of spirituality. Therefore, it would be essential for those of religious spirituality to follow Sharia. Although spirituality is a gradually realizing state, regardless of shariah, it would be meaningless. Today, some have viewed spirituality as something absolutely separated from religion. While though some components and requirements of spirituality may be attainable without religion, attaing middle and high levels of spirituality is not possible without shariah. Mulla Sadra is counted among of those philosophers rejecting the sparation and argued for religion-based spirituality; he opposes those viewing spirituality as something lacking any relation to religion. In this way, he has supported religious duties as an essential ground for spiritual grouth and happiness and emphasized on religious worships. In this study, using descriptive and analytical method, the author has examined Sadra's viewpoint about the role of Shariah in religious spirituality and criticised the opposite view.

Determining the importance of duty and devotion and the extent to which they are linked with rationality and spirituality are among the most important issues neglected in the postmodern and irreligious spirituality. Since the idea of "harmonizing rationality and spirituality" presented for decreasing the sufferings of the Iranian community, many criticisms have been made against it. Apart from the fact that this idea had no comprehensive scope of applicability, the main problem was that while it was presented by an Iranian modernist, it was a persian form of the western spirituality proposed in the West for human life of the New Age many years ago. In this research, the author, using the descriptive-analytical method and viewing critically, concludes that institutionalized religion (versus new religions) having three aspects of Sharia, ethics, and belief is essentially followed by spirituality in today's world. And, therefore, regardless of rational acceptance of the principles and commitment of religion, spirituality would also be impossible.

One of the monotheistic arguments extracted from the holy Quran by scholars of rational and narrative sciences is "The proof from hypothetical mutual hindrance" Regarding this argument and how it is received from the word of revelation, there is no similar attitude. According to some, the verse 22 of Anbiyaa: If there were therein Gods beside Allah, then verily both (the heavens and the earth) had been disordered, and the verse 42 of Israa: If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne denote identically the proof. Against this group, a number of other scholars spell their words incorrectly and claim that the proof of these two verses is not the same, and the premises of the two are different. Following the denotative analysis of the verses, it has been concluded that the second view is consistent with the appearance of the verses and the meanings of the verses can not be regarded to be the same.

The relationship between the evil and the deffects of the world with the justice of God has long been brought into consideration by the thinkers of Abrahamic religions. In the two religions of Judaism and Islam, philosophers have paid attention to it at their level of rational ability and philosophical mind. The author of this article, by referring directly to the works of Ibn Maimonides` and the late Shahid Motahari, has compared these two rational traditions in the issue of evil. The results of this research lie in the fact that both Judaism and Islam in the field of rational theology have been ruled by philosophical principles and considered evil as nothing. But there there may be found some differences between the religions in the field that may be taken as arising from the appearance and historical course of theology in the two religions in such a way that in Judaism one may not find any word on human spiritual growth as found in Islam.

This study is intended to explain and criticise Schellenberg's idea of "divine love." This Canadian scholar, by presenting evidences against God's absolute love, defends religious skepticism and, on this basis, provides a proof in the form of an exceptional deduction in denying the existence of God. Now, the main question of the study follows as: what are the theoretical challenges against Schlinberg's argument? The research, being performed by an analytical and document-based method, shows that Schellenberg's theory is faced with some critiques including neglecting the existential capacity of the beloved, ignoring the empirical evidences of God`s presence in the world, incorrect interpretation of the notion of punishment and torment, and proposing a deterministic interpretation of human knowledge and faith to God.

The author has intended to study the question if Islamic teaching the hereafter is indirectly affected by Zoroastrianism or not. Some have viewed Islamic teaching the hereafter to be affected by Zoroastrianism via Judaism and Christianity and Salman Farsi, a Zoroastrian at the beginning of his life, as the Prophet's teacher in the field of Zoroastrian concepts. This paper, with a critical and analytical approach, has studied both views. The main reason for them is the effect of apparent and relative similarity of Islamic teaching the afterlife with that of Zoroastrianism. Several criticisms against the views may be referred to as: the resurrection of Islam is of a revealed nature; the similarity of doctrines in two religions may not be known as such an effect; Jewish scholars have denied any effect made by Zoroastrian religion on Judaism in the teachings of the Resurrection; Salman met the Prophet in Medina, while more Islamic teachings were revealed in Mecca.

Wittgenstein's attitude to religious beliefs is known as fedism. From his point of view, the true origin of faith is human emotion and religious faith a deep tendency for a way of life. Wittgenstein considers the basic principle of the religious life not to be acceptance of doctrines or principles and beliefs, but one`s deeds. Religious beliefs are unbreakable because they have a regulatory role in believers life. Such different attitudes toward religion and religious beliefs in the two Wittgensteinian periods have made it well-known. This study taken as a qualitative research with a descriptive-analytical method and using library resources has focused on Wittgenstein's views regarding issues such as religious belief, realism, or religious non-realism, the role of action in religious beliefs, the what belief is for, and so on. As resulted by the research, it can be argued that the background of fedism in the West may be regarded as an inconsistency found between faith and reason in some of the fundamental teachings of Christianized distorted religion, and this problem is not seen in the teachings of Islam. On this basis, there may not be found any reasonable case for any conflict between faith and reason.