نشریه کلام اسلامی
پیاپی 110 (تابستان 1398)

One of the fundamental foundations of Steven Hawking's epistemology is model-based realism. Drawing on the uncertainty principle in modern physics as well as the idealistic attitudes that govern it, Hawking believes in a kind of "realism" and "realism dependent on the model", and sees it as a combination of realism and idealism. On this basis, it is never possible to know the world without a model, and everyone looks at the world through a model. These models alone do not cover the entire world, and none are more realistic than the other. Since this is the basis of Hawking's theistic thinking, it is necessary to critique and evaluate it. The present study, while describing this view and extracting factors of Hawking tendency to it, has criticized the above view. The basis of "model-based realism" seems to be in fact "idealism", designed with the mask of "realism", in addition to being round, and incompatible with other Hawking principles

The question of the voluntary will is one of the oldest issues raised in the discussion of determinism. This question, which differs from the issue of "causal necessity", challenges the centrality of the will in the realization of human voluntary actions, challenging the voluntary and optional criterion of voluntary action. Various answers to this question have been discussed. One of the first to try to answer this question is Mirdamad. By validating the voluntary will and adapting it to other things, he has explained how the will is voluntary. In this article, after explaining this solution and reviewing its recent criticisms, it has been proven incomplete in problem solving.

The main source of religious knowledge in Islam is the Holy Qur'an, and one of the important issues about the Qur'an is its epistemic scope, and the explanation of its Appearance and hidden angles. The present article examines the epistemological scope of the Holy Qur'an with the focus on verse 85 of al-Nahl chapter as one of the most important verses in this field. The present study, based on the existing traditions and evidences, shows that the meaning of this verse is that the Holy Quran has a complete knowledge and Limiting it to issues of guidance in its specific sense is wrong.

This article seeks to express the functions of revelation and the role of the divine content of religion in human moral evolution. This role sometimes appears in the form of epistemology and sometimes in the form of psychology, and sometimes indirectly in the form of introducing practical patterns and trained human beings in the shadow of revelation, influencing human moral evolution. Revelation is one of the main sources of human knowledge in the field of moral values ​​and anti-values ​​and in identifying the factors and areas of moral development and the obstacles to moral decline. Revelation teaches us to make better use of human power to live ethically. Supporting the practice of moral commandments is another function of revelation that is created in the form of faith and belief. Without a practical paradigm, a comprehensive moral system would be incomplete and ineffective, and revelation would also contribute to human moral development.

The discussion, Imam's knowledge of his death, is one of the issues of the Imam's realm of knowledge. This issue can be investigated in both rational and transmissive ways. It comes from the general and specific narrations about the scope of the Imam's knowledge that the Imams of the Prophet (pbuh) were aware of their time and how they were died. This raises the question why they did not protect their lives which is rationally and legally obligatory. Is this not incompatible with the infallibility of the Imam? The present article examines this issue and, after quoting narrations related to the Imam's knowledge of the time of his death, presents the answers which Shiite scholars have provided, some of which have been quoted in some traditions.

Faiz Kashani is one of the 11th-century Shi'a theologians and has various works on religious beliefs. His theological method is a combination of revelation, philosophical reason, and mystical intuition. He argues that reason is independent of understanding some religious doctrines and that there is no contradiction between what the early scholars have stated and what the Shari'a has stated. Verses and narratives have a special role in their theological discourse as far as some of his theological works are inferred from the verses and narratives. He has explained some of the beliefs about resurrection such as the evil angel, the doctrine of the deeds, and the testimony of the human organs in a wise and rational manner. He strongly condemns the Sufi sect, and warns people of their bad beliefs and behaviors