فصلنامه قبسات
پیاپی 108 (تابستان 1402)

In this article, we have used a descriptive and analytical method to discuss Albert Camus' view that life is meaningless and purposeless. He believes that there is no God and the otherworldly world, and that there is no reason for human presence in this world and a predetermined meaning for human life, and that man must forge values ​​for himself in order to get rid of this meaninglessness and meaninglessness. . There are criticisms of Camus's view, some of which are that limiting the realm of knowledge to empirical matters cannot be proved by experience; Due to being confined to the material world, man is not able to formulate a comprehensive plan for his life. The lack of a fixed standard for creating values ​​makes values ​​uncritical and impossible to judge.

Studying the basis of origination and persistence of religion is an important issue in the scientific study of religion.  Richard Dawkinz, the contemporary evolutionary biologist, however, introduces religion as an accidental by-product of evolution. According to this view, religion is not however, an adaptive object, rather is produced by misfunction of the other adaptive ones. Dawkinz has tried to find the adaptive objects wich religion may be made of, and explain the relation between them and religion. The present issue is to study and evaluate this idea. The conclusion is that the above mentioned explanation of religion is affected by some general and special objections. Therefor it is not able to deliver a reliable scientific explanation of religion.

In recent decades, before the decline of the star of analytical philosophy of religion in the 21st century, the philosophy of religion faced the important challenge that philosophizing about religion is not exclusive to the analytical philosophy and exists in other philosophical systems as well. In this case, what is the difference between it and other systems? The answer that the article has reached is that in analytical philosophy, the principle is with questioning about the Christian religion, and this questioning in most cases leads to the suspension of the answer or damage to the knowledge of religious beliefs. In this article, it is discussed that questioning is not all philosophical activity and the truth of the meaning of philosophizing about religion is when we reach a philosophical interpretation of an opinion. On the other hand, in systems such as Islamic philosophy, after questioning, an interpretation of Islamic teaching and beliefs is presented, in which internal consistency, rationality, and religious truthfulness are assumed and followed. The type of religion and philosophical system is very decisive here. Of course, these two types of approaches have systematic differences and do not fundamentally contradict each other, but they differ from each other in the issue of completeness.

The introduction of how to achieve to “religious science” and “Islamic humanities”, and the inefficiency or inadequacy of relying on single propositions in narrative evidence to solve the problems raised in humanities, is the reason for paying attention to the necessity of developing a method for the discovery of “theories” with emphasis on Quran and hadiths. The “network approach” is a platform to answer this necessity. The network approach is an attempt to discover the maximum number of variables related to a subject and clarify the relationships between them so that a desired effect can be achieved from the results of these relationships. On the other hand, theories are formed based on the type of relationships between variables related to each other that their results lead to an effect for this reason they can be responsible for explaining and predicting. In complex theories, it is necessary to use the logic of systems and the network approach, which is based on the definition of at least 25 types of main relationships, and the determination of these extensive relationships causes the formation of “ontology” in the subject in question, which is an infrastructure for using “artificial intelligence” for new processes in the subject and achieving new results. In this article, these relationships are presented and an attempt has been made to explore a part of the anthology contained in the verse “This Book, there is no doubt in it, is a guide to those who guardas” as case study using them.

One of the basic issues of philosophical psychology in the direction of explaining how the soul belongs to the body, is the resurrection of the soul and the truth of worldly and hereafter bodies. Based on the substantial perfection motion of soul, Mullā Ṣadrā introduces the soul as an expanded being in the levels of perception and considers the being soul of soul as belonging to a body that is a part of perception and has an inherent life and is different from a material body that is dead by nature and with the participation of matter is realized and can be understood through acquiring science and the mediation of the immaterial being present to the soul. From Mullā Ṣadrā’s point of view, as long as the soul is occupied with the material body to perform actions in the worldly life, the effects of the imaginary degree of the soul cannot appear and manifest; But when this preoccupation is weakened or lifted, the otherworldly body, which is the result of the manifestation of the power of imagination and corresponds to the sensual properties, will be objectively realized. This article, with a documentary-analytical method, aims to show the material and perceptive bodies based on Mullā Ṣadrā’s opinions and based on the interpretations of verses and narrations in the afterlife states of the human soul, so that the alignment of these two views can be clearly seen. As a result, it becomes clear that what is stated in the Sharia about bodies is actually different degrees of the same truth, which starts from the material body and reaches the otherworldly levels, and its immaterial degrees are explained based on the perceptual existence of the soul.

Sayyid Jamāl ad-Dīn Asadābādī (1838-1897) a Shia Muslim thinker who, following the decline of Muslim science, culture and civilization in recent centuries, was looking for a solution to get out of the existing situation. He believed in the intellectual foundations of Shia The Twelve Imams, Islam's possession of a complete and comprehensive system, the solidarity of religion and politics, and paying more attention to the social aspects of Islam, emphasized the fight against tyranny and colonialism on both internal and external fronts, and contrary to the views of secularism, he emphasized a lot on religious rgovernment. By introducing the two models of "Islamic caliphate" for the Sunnis and “Velâyat-e Faqih” for the Shiites, especially Iran, he talked about its foundations, elements, conditions, characteristics and goals. This article, referring to his works, explains and analyzes his intellectual foundations and views on religious government and has shown his influential role in the establishment of religious government based on Velâyat-e Faqih.

Establishing the relationship between God and all other than God requires an explanation in harmony with the revelation. The seventy-second verse of Surah Al-Ahzab is an introduction to the Divine trust that man, despite the most unjust and ignorance, bears it. The nature of this trust has been analyzed by epistemological theological narration methods. The commentators before Mullā Ṣadrā have raised possibilities in this field, but from the point of view of Mullā Ṣadrā and Allameh Tabataba'i, all of them are only conjectures and there are have some complications, because in all of them, the meaning of trust and preservation of it, in returning it safely to its owner, has been neglected. The purpose of this article is to refute false statements and clarify the Divine trust based on the foundations of transcendental philosophy. According to the Qur'anic epistemic analysis, Divine trust is the Divine guardianship (Velâyat-e Elahi) of the Holy Prophet and the Amir al-Mu'minin or the perfection of the order of servitude, and the human power of the most unjust and ignorance is the basis of the spread of justice and knowledge, and it has a praiseworthy meaning, although in another analysis it is not free from a reprehensible meaning. The aforementioned trust is the origin and basis of all perfections and the objective embodiment of all good and the representation of all human perfections. The result of this article is the origin and basis of all studies in the field of religious philosophy. The method of describing and analyzing data is a document library.

Theists are facing challenges in the matter of prayer, including moral challenges. The inconsistency between God's moral perfection and the prayer can be expressed as follows: God is pure Good, Powerful, and has moral perfection, and He must grant every good that improves human life, and if He does not do so, He has acted against moral perfection. Therefore, God's moral perfection implies that prayer is not effective, and if God withholds a good gift at times, this is inconsistent with God's moral perfection. It is clear that this is in conflict with the view of most theists and with the claims of the main texts of religious traditions that emphasize the efficacy of prayer. In this article, we are looking for answers to these questions: Is the moral perfection of God as one of the divine attributes compatible with the possibility of the efficacy of prayer? Does God's moral perfection allow that the provision of some human needs depends on prayer? Can God, who has moral perfection, not answer some prayers? If suffering and evil happen to a person due to not praying or due to the unanswered prayer, is such a situation compatible with moral perfection? We will see that none of the situations raised in the previous questions will harm God's moral perfection. Based on this, this article investigates the incompatibility between God's moral perfection and the prayer using a descriptive-analytical method. For this purpose, first, Basinger's criticisms, which focus on the issue of God's moral perfection in prayer, are discussed; then the incompatibility between God's moral perfection and the prayer will be tried to expand and respond to what Basinger said. For this purpose, four other complications have been presented and proposed in relation to God's moral perfection and the prayer.