فصلنامه قبسات
پیاپی 107 (بهار 1402)

The problem of evil from Kant's point of view and theodicy accepted by him at the end of the critical period has been depicted with two negative and positive approaches. His negative approach is to end any kind of theodicy of theoretical reason and his positive approach is to deal with original theodicy from the perspective of practical reason. " On the miscarriage of all philosophical trials in theodicy" is the title of an article that Kant wrote in 1791 with the aim of strengthening his epistemological position in adopting a negative approach towards theoretical theodises. From his point of view, the philosophical trials in theodicy is a rational answer to the challenge that reason has created against God in the issue of evil. This is while the erason does not have the competence to theoretically criticize God for the problem of evil, nor does it have the competence to answer it. But he himself is now evaluating these challenges and theodicies from the point of view of an impartial judge, in order to depict the inability of theoretical reason to respond to this theological problem. This article deals with the design of these theodicies, Kant's problems with them and criticism and evaluation of these problems based on the Imamiyyah theology with a descriptive-analytical method and it shows that in this article he criticized many theodicies that he accepts before this or puts forward his original theodicy in his project. Also, some of these theodicies are in agreement with the Imamiyyah view, and proofs of their confirmation will be presented from the point of view of reason and narration.

Continental philosophy today refers to the philosophical movements of phenomenology, existentialism, hermeneutics, postmodernism and feminism. Uncertainty is the basic principle in postmodern thought, with the title of continental philosophy of religion, and relativism, historicity of meaning, and construction of meaning are known as its philosophical reflections. The confrontation of religious knowledge with these reflections has had consequences on knowledge in various forms. Based on this, the statement of the place of postmodern thought in the continental philosophy of religion and the dialogue of postmodernism with religious knowledge, the challenges and consequences arising from this dialogue and finally, the role of Shia in this period, constitute the main topic of this article. In this regard, by delineating the place of postmodern thought in the continental philosophy of religion, explaining the positive and negative aspects of the challenges, consequences and effects of this thought on knowledge, suggestions for role-playing are presented. Using the descriptive-analytical method, this article seeks to answer the question: what are the advantages and disadvantages of postmodern thought for religious knowledge and how should the role of Islam in the world be? The result is that: the positive aspects of postmodern thought can play a role as a facilitator for religious knowledge; with new understanding and innovation in the study of religion and giving credit to others, we can hope to provide a suitable role in the era of nihilism; the philosophy of religion, by studying the tradition, should know the historical conditions that affect religious knowledge; the philosophy of religion looks at the influence of ideas on the actions of life; In order to understand religious texts, one must seek the excellence of understanding with intersubjective understanding.

There are two realistic and pragmatic views about the criterion of the truthfulness of religion. Mr. Malekian is one of those who defends the pragmatic approach by rejecting the realistic approach. By explaining some realistic criteria and criticizing them, he has chosen a pragmatic approach, in such a way that any religion that can move people away from moral vices and closer to moral virtues and can also solve their mental and psychological problems is true religion and no other criterion can distinguish religion from non-religion. Considering the many fault of the above criterion, including the monopolization of the truthfulness of religion to the psychological criterion, religious relativism, Instrumental view to religion and ignoring its main functions, the only correct approach in the criterion of the truthfulness of a religion is a realistic criterion that is achieved in the form of revelation communication of the founder of the religion and the presentation of miracles by his.

The role of reason in understanding religious texts and the extent of its discovery and validity in the production of knowledge have been discussed among thinkers. This issue has had a special effect on the formation of contemporary literary-social interpretations. The application of reason in this approach, which was in response to the damage caused by the prevalence of anti-rational Salafism in the Arab world and was formed under the influence of neo-Mutazila thought and familiarity with Western studies, appeared in axes different from common intellectual interpretations, and It followed a special requirement in interpretation and understanding of the Qur'an and religious knowledge. Appealing to self-based reason, scientism, literary-cultural analysis of Quranic concepts, appealing to reason independent of traditions in jurisprudence, are examples of the use of reason in such interpretations as in the opinions of Taha-Hossein, Abdo, Khouli, Bint al-Shaṭiʾ, and Khalafallah are observed. The most important harm of these applications is in the issues and topics of the philosophy of religion, such as abnormality definitions and analyzes of revelation, the prophet, and the miracles of the prophets, unprecedented analysis of the language and stories of the Qur'an; Minimization and secularization of jurisprudence and ethnic-Arab prejudices can be seen. Meanwhile, the least damage is in Bint al-Shaṭi's interpretation, while she has also distanced herself from the narrative tradition of interpretation. The result is that the application of reason in contemporary social-literary interpretations is a function of humanism, in which non-ruled ijtihad of Qur'anic research is central. In this interpretive approach, reason is not sublime, holy, and connected to revelation. Basically, the literary view of the holy texts has led to the reduction of religion to a socio-cultural matter and the determination of the rationalism.

The verstehend theology is a theoretical project of Mojtahed Shabestari, which tries to present a new method in reading religious texts based on philosophical hermeneutics. Historicity, as a side of Gadamer's philosophical hermeneutics, is the most important pillar of verstehend theology in dealing with religious texts. Islamic law, including women's rights, is one of the most important subjects that will have different applications under the influence of the interpretation approach. Women's rights in Islam are some jurisprudential chapters about women. Basing law on Islamic jurisprudence and Sharia will have special applications in the field of hermeneutics and interpretation of the text. Apart from these requirements, the verstehend theology only pursues the historicity of human and understanding in women's rights. In addition to suffering from relativism, there are two important basic problems in verstehend theology, which also extends to his version of women's rights. Is. At this time, different theological and anthropological foundations on which Islamic Sharia is based suggest a different path in legal issues, including women's rights. This points out the inconsistency of the verstehend theology approach in this issue with Islamic principles.

One of the basic duties of governance is to plan and implement all-round progress programs in the society, which has several dimensions such as progress in thought, science, economy, security, etc. One of its basic dimensions is progress in the field of spirituality. Among the important issues in planning is providing the necessary indicators in line with the implementation, as well as evaluating its success rate after the completion of the desired courses. This research aims to answer what spiritual indicators in the progress programs of the country. One of the valid methods for this purpose is the use of the sckaran method, based on which formulation of indicators requires four stages: operational conceptualization of the desired phenomenon, extraction of dimensions, extraction of components, and finally, the design of indicators. The findings of the research show that according to Islamic teachings, the most important operational concept related to the measured phenomenon is the concept of all-round progress in contrast to concepts such as economic, human development, etc., which have a broader meaning that includes material and spiritual life. According to this concept, spirituality is its most important dimension its, so that the spirit rules over other dimensions. Based on the use of the Quranic verses, this aspect of progress has components such as faith, sincerity, trust and sacrifice. With the use of the mentioned method, this research has designed several indices and indicators for each of these components, the details of which are presented in the text of the article.

Resurrection is one of the important and basic belief principles in Islam, and various opinions have been presented about its types and modality. The Tafkik school (a current separates philosophy and religion) claims that the appearance of the verses on: the contrast between the creator and the creature, the stories of the return of the soul to the material body, gathering again after death from the dust and coming back to life, coming alive like the dead earth, coming out of the grave or earth, the course of human creation and returning to the material body and bodily heaven and hell and its appendages, clearly and textually with the narrations below indicate the bodily resurrection of a pure mater, and opposing this indication is opposing the explicit text of the Qur'an and the Sunnah. This article first mentions the Qur'anic evidences of Tafkik and then by analyzing and criticizing them based on Quranic findings such as: doubts and apparent lack of clarity on the claims, the contrary appearances to the claims, etc., it comes to the conclusion that the evidences claimed by Tafkik are based on cases of like the return to this world, the possibility of bodily resurrection, the principle of resurrection and the appearance of physical resurrection are carried in the this world and not the afterlife, the documentation of which should be searched in the article.

The issue of vision of God has been one of the most challenging theological topics in the history of religions, especially Islam. Shia theologians influenced by the traditions of Ahl al-Bayt (peace be upon them) and unlike some Sunni theologians, categorically rejected the vision of God through the eyes of the head and interpreted the relevant verses of the Qur'an with rational and mystical expressions. In this article, the views of two Sadraei philosophers, who are four centuries apart, have been compared and analyzed: One is Fayz Kashani, direct disciple and Mulla Sadra’s bridegroom, and the other is Ayatollah Hassanzadeh Amoli. The innovative aspect of the article is that it is proven that despite the time gap, there is no fundamental difference in the views of the two philosophers. Fayz Kashani interpreted the truth of vision and intuition by relying on the spiritual path, and Ayatollah Hassanzadeh explained this subject by relying on the spiritual path, but the inner meaning of both is the same. According to the philosophical superiority of Mulla Sadra's interpretations, Ayatollah Hasanzadeh's view can be considered as completed by Faiz Kashani's view.