نشریه کلام اسلامی
پیاپی 115 (پاییز 1399)

Ijtihad in theology is not fundamentally different from ijtihad in jurisprudence and other religious and human sciences. The truth of theological ijtihad in the technical and terminal sense of ijtihad is the ability to deduce and prove religious beliefs and defend them using sources and rational and narrative arguments. This meaning of theological ijtihad is the sufficient duty, but its simple meaning, that is, simple rational thinking about the principles of religious beliefs that are within the power of the general public, is objectively obligatory. The subject of discussion in this study is the technical and idiomatic meaning of theological ijtihad, which after stating the truth and its religious ruling, using the narrative-analytical method, its functions of verbal ijtihad in revelatory sources and examples of verbal inferences are explained based on principled rules.

Undoubtedly, one of the most common origins of theism that theologians have long considered is the argument of order. This argument, which in Immanuel Kant's philosophical literature takes the name of physico-theological argument, is based on analogical interpretations in classical interpretations. Kant has a two-pronged view of this argument. Before the period of critical philosophy, he accepted the existence of God by citing the ultimate causes and considered this argument as one of the best proofs of the existence of God; But in the dialectical period of transcendence he does not remain faithful to this belief. In this research, with an analytical-critical method, we tried to answer the question: can the natural-verbal argument be defended against the harsh criticisms of this German philosopher? Although Kant believes that this argument seeks to silence reason by relying on emotion, it has succeeded in persuading man; However, its structure lacks an internal logical necessity. By knowing the description of order mentally, proving the god of the architect and not the god of religions, he does not fully understand this argument. Research findings show that some criticisms stem from Kant's idealist epistemology. And this argument can prove, through simple forgery, the God who created religions without relying on other arguments, and fulfilling its mission.

In Islamic and Christian philosophy and theology, different methods and views have been proposed in response to the issue of evil and divine justice. In this research, the views of two Islamic and Christian philosophers and theologians, Mr. Alvin Plantinga and Ayatollah Mesbah Yazdi, are discussed. These two personalities, with two different but rational and sometimes intra-religious approaches, have researched the problem of evil and answered the suspicion of the incompatibility of the existence of natural and moral evil with the existence of an absolute perfect God. Based on refined epistemology, the design of possible worlds, and arbitrary defense, Plantinga proved that the claim of a contradiction between the logical question of evil and the existence of God is incorrect. Ayatollah Mesbah, while accepting the solutions of Muslim philosophers, did not consider these answers sufficient and emphasized the solution of teleology or the perfection and happiness of all human actions. The two thinkers, in principle, believe in the absolute perfect God and emphasize the authority of man as a maximum good, and disagree on the method and type of confrontation with the theory of justice and divine wisdom.

Biologist Richard Dawkins, as the greatest preacher of modern atheism, seeks to disprove the functions enumerated for religion with an atheistic and scientific approach. Moral zeitgeist, meme hypothesis, the concept of belief in belief and alternatives for the reconciliation of religion, are among the concepts he uses in this regard. In contrast, Alisterr McGrath, a Christian biologist and theologian, defends the moral and psychological functions of religion. Lack of loyalty to the scientific methodology that Dawkins claims to follow is one of the most important criticisms of McGrath to Dawkins. According to McGrath, scientific research suggests a significant relationship between adherence to religion and the positive functions of religion, although Dawkins does not pay biased attention to such research. The purpose of the present article is to show the opposition of these two views and to criticize the plant. In evaluating this research, we have used the library method in terms of collection and the analytical method in terms of judging status. The finding of the present study is that most of McGrath's critiques of Dawkins have been useful and effective, but in some cases there are drawbacks

The verses of special guidance of the prophets (PBUH) on their infallibility have been argued. These verses are of two categories; The first category is related to the guidance of all or some of the prophets (PBUH), such as verses 84-90 of Surah An'am, 58-59 of Surah Maryam and 20-20 of Surah Yasin. And the second category is related to a special prophet, such as verses 120-121 of Surah An-Nahl, 114 and 118 of Surah Safat and the second verse of Surah Fatah. In this article, using the method of explanation and analysis, how the verses imply the infallibility of the prophets and the realm of their meaning have been studied and the problems that have been raised in this regard have been answered.

Muhazzab Al-Din Basri was one of the well-known thinkers of Imami theology in the 11th century AH and has left several works in the field of doctrinal and theological issues. He has used a non-philosophical rational method in explaining and strengthening doctrinal issues. His use of the different functions of intellect in post-revelatory beliefs, and the belief in the necessity of interpreting God's narrated attributes, indicate his rational method, and the lack of use of specific philosophical concepts and issues and the critique of some philosophers' opinions confirm his non-philosophical rational method. The orientation of studies, his special method of compilation and his mastery of the beliefs of other Islamic sects, along with his exclusive style of organizing and presenting topics, has given a unique look to his theological works.