نشریه حکمت اسرا
سال نهم شماره 1 (پیاپی 29، بهار و تابستان 1396)

The proofs of God's existence have had an adventurous history and have evolved over time; but few can be found that have made many innovations and, based on historical discussions in this field, have been able to give a good insight into the validity or discretion of historical arguments. Ayatollah Javadi Amoli has shown all these philosophical innovations in the valuable book "Explaining the Proofs of God's existence" and their other books. This paper intends to examine their powerful philosophical views, which are full of accuracy and innovation. These views are not just about the proofs of God's existence, but reflect their philosophical dedication in Western philosophy and the ability of Islamic philosophy in this field. In this article, various philosophical gestures are shown.

The proof of the existence of God is one of the most worrying human thoughts and they pose rigorous demonstrations on it. But arguments were generally based on the existence of creation. This group of arguments, while requiring the presence of the obligatory and the Almighty God, is subject to certain limitations in terms of some rational principles, such as "the essences of causes" and "what no reason is for it". So Islamic philosophers have come up with the arguments that do not have these limitations and its name is the proof of "Seddiqin".
The first is Ibn Sina, then the second is Mulla Sadra, and after that his followers has presented another version. In considering that these arguments do not have the bottlenecks of the proofs of creation, there is a need for a measure to be used to measure these arguments; the criterion derived from the statements of the philosophers is that the proof of "from God to God" and, in the words of Mulla Sadra, the route and destination is to be one. Accordingly, according to Javadi Amoli, the only proof that is the standard is the proof of Allameh Tabatabai in "The Ascension of Asfar" and "The Principles of the Philosophy and the Method of Realism," but the proof of Ibn Sina and Mulla Sadra does not have such an attribute. The result is that Allameh's proof of Seddiqin is the proof of ultimate obligatory oneness and is not based on any theoretical problem in philosophy.

Science as a descriptor of added essence, as it turns out intelligible, is not construed as being religious or non-religious in its own essence. The adherence to religious and secular sciences requires a dedication. This article, by descriptive and analytical method, attempts to express the various virtues on the basis of which science can convey to religious or non-religious. In this essay, we refer to six dignity respectively: metaphysics, subject, method, prescription, scientist, culture and civilization. As a result, the article explains Ayatullah Javadi Amoli's view of the above.

The religious science is epistemic systems about the real world. The study of the philosophical foundations of science and the principles of theology is the first step towards the establishment of religious science. The emergence of the term religious science in the country's scientific community has become the center of some controversy, so that we encounter a number of contradictions among proponents and opponents. Given the extent of the controversy, the fact that the mere expression of the acceptance or non-acceptance of religious science by the thinkers, due to the various statements, does not clearly trace the theory of scholars. Frequent recurrences of views give rise to controversy and rigidity. Among those who believe in the possibility of religious knowledge, due to the importance of the theory of Ayatollah Javadi Amoli, Ayatollah Mesbah Yazdi and Dr. Golshani, we compared their theories of religious science and based on this, pointed out the position of reason and revelation in the views of each of these thinkers. This article seeks to make a step towards the clarity of religious science by comparing views.

In this paper, the relationship between Islamic mysticism and the teachings of Islam, including Quran, traditions and traditional and practical manner are explained. The main question of this article is what is the relationship between mysticism and Islam as fourfold relation? On this basis, it has been tried to show the high rank of mysticism among other Islamic sciences and to remove the charge. The proper way to do this is to study the main teachings of mysticism and compare it with Islamic teachings. Thus, by plotting four discussions, the origins of mysticism, the "Islamic beliefs of the mystical doctrines", "revelation, inspiration, discovery," and "shari'a, tariqa, truth" are answered to the sub-queries derived from the analysis of the main question. This will provide a response to the original question. The result is that the relationship between mysticism and Islam is not general opposition; mysticism has a consistent theme with Islam, and this adjustment is in detail, but also the same. Therefore, mysticism is an absolutely more specific than Islam, and is more closely the same, and there are two equal ratios between them. Mysticism has not missed any part of religion; it focuses on all sections, levels, and layers of religion. On the other hand, in the most complete and excellent form of understanding religion, no part of religion has been left out of the mystical view. Mysticism is the spirit of religion that is present in all its parts and layers.

The viewpoint of the separation school is the materiality of the soul, which claims to extend the viewpoints of the early theologians, and deals with two negative and positive approaches. The first approach is to criticize the philosophical view of the immortality of the soul and the second approach has been attempted by the rational arguments to prove the material element and the dark essence of the soul. The issue of this research is to analyze and review the view of this school by focusing on the positive approach that has been analyzed and criticized this issue. Therefore, the study of their mistakes and critique of the philosophical arguments of the immortality of the soul is beyond the scope of this article. The findings suggest that, regardless of the variety of epistemic perspectives in the early theologians, the claim of monopoly of immortality to God due to the contradiction between the creator and the creature has gradually diminished and reduced to some creatures. The rational admonitions are either criticized or controversial. Traditional narratives also lack consensus on the materiality of the soul. The intrinsic incompatibility of the quality of the material of soul and its distributions and the confrontation with the opposite view, in the dualism of the soul and body, is another problem in this view.

There are five sections in this article. In the first, we discuss about the importance of afterlife. Section two considers the possibility of survival from the standpoint of mind-body dualism and section three deals with the possibility of survival on a materialistic view. Section four addresses the afterlife in terms of empirical evidence. In section five, reasons are advanced for thinking that the reasonability of beliefs about an afterlife depends on the reasonability of metaphysical convictions.