مجله پژوهش های علم و دین
سال سیزدهم شماره 1 (بهار و تابستان 1401)

A number of Orientalists and a number of Muslim thinkers believe that IbnRushd'sphilosophical and theological books did not enter the Islamic world, including Iran, and that Muslim philosophers and theologians did not pay attention to her books. Reasons such as the absence of Ibn Rushd's books or the lack of loyal students to him have also been presented for this belief. The present article both presents a report from the opposite point of view and shows that Muslim philosophers and theologians have always paid attention to Ibn Rushd's books.To achieve this goal, first Muslim thinkers are introduced who have paid attention to Ibn Rushd's philosophical and theological books in different centuries. In the next stage, I will criticize the reasons that say that Muslim philosophers and theologians did not pay attention to Ibn Rushd's philosophical and theological books. Finally, I show that if Ibn Rushd's books were sometimes ignored, it was because he was not considered an important philosopher.

AbstractMulla Sadra believes in interpreting the event of the Resurrection that both the minor and the great resurrection have been realized in the direction of nature and self, and in the interpretation of the Qur'an, he has interpreted the verses related to the realization of the Resurrection and the bloating as a mati. In a strange claim, Dr. Soroush considers mulla Sadra's interpretive approach as a means of acknowledging and accepting the basis of the dream of revelation and speaks to himself about the co-ordination of the voices of the muslims. In reviewing and criticizing this claim, which has been done by descriptive and analytical method, two main issues come to mind: first, contrary to Soroush's claim, Mulla Sadra's belief in the realization of the Resurrection is based on his intellectual and philosophical foundations in transcendental wisdom and has nothing to do with the dreaming of revelation. The second issue is that the correct understanding of Mulla Sadra's view of the resurrection will indicate the addressing aspect of the Qur'an. Because from Sadra's point of view, regardless of the prophet's dream and dream, both the soghra and the great resurrection have been realized objectively and its uprising toward different people can be old or late because of their differences in existence.

Using the Quranic, philosophical, mystical heritage and modern sciences and philosophies, Motahari presents the most complete interpretation of the theory of Nature. He first considers temperament, instinct and nature for man three times. The order divides nature into two parts, the nature of cognition and the nature of tendency, and mentions five tendencies for the nature of tendency. Influenced by other psychologists and philosophical and mystical traditions, Jung proposes the unconscious theory. He first divides the human psyche into two parts: the conscious psyche and the unconscious psyche. He then divides the unconscious into two types, the individual unconscious and the collective unconscious, and mentions different archetypes for the collective unconscious. The purpose of this study is to investigate and apply the general framework of these two theories, which has been followed by descriptive, analytical and comparative methods. The anthropology of both theories, the correspondence between the nature of cognition and the conscious, and the nature of tendency with the unconscious, the equivalence of individual nature with the individual unconscious and general nature with the collective unconscious, the similarity of the five nature tendencies with archetypes, carrying both theories to explain religious phenomena is one of the similarities of these two theories. Dedicating the theory of nature to the positive and transcendent aspects and addressing the unconscious theory to the positive and negative aspects of the spirit are the differences between these two theories.

Richard Dawkins has taken an atheistic approach to the evolutionary explanation of the origin of religion. In this regard, he has used the hypothesis of "religion as a sub-matter" as well as the hypothesis of "Meme". Alister McGrath, on the other hand, criticizes his atheistic approach and finds his arguments deeply inadequate and unjustified. According to McGrath, a purely biological explanation of the origin of religion is incorrect and results from a confusion between biological evolution and cultural evolution. Incompatibility, lack of reason, cognitive bias, lack of distinction between the propositions of religion, lack of similarity between genes and memes are among the drawbacks of these two hypotheses. The problem with leading research is to visualize and measure the contrast between the two approaches. In this evaluation, we have used the library-documentary method in terms of collection and the analytical method in terms of arbitration. The results of the research show that although, on the whole, McGrath’s bugs are useful and effective; But in some cases, he has not provided a sufficient and comprehensive explanation.

This study examines the two concepts of interactionism and coherence in the context of concepts in the context of epistemological structures in the field of philosophy of religious knowledge with the conceptualization approach by adding a combined method And tries to offer a proposal to justify the propositions and the type of their relationship in the field of religious knowledge by considering the limitations of religious knowledge and exploring the valley of interactionism and the epistemological structure of coherence.After rereading the two concepts of interactionism and coherence in the philosophy of religious knowledge, it is necessary to express the corresponding concepts according to the structural considerations of the new context.Considering the nature of interactive and coherent structures and also considering the nature of religious knowledge and its requirements, the model of the desired structure can be considered as a rational, coherent, moderately interactive religious knowledge with preservation and scope of application of each.The structure of moderate rational religious knowledge, in order to strengthen justifiability and expand the foundations of the text outside of it, as well as in order to methodically monitor the coherence of the structure, constantly uses cohesive loops and interactive mechanisms. Timely response to theoretical and practical challenges and questions, uses them temporarily to rebuild the structure

Discussion of the relationship between religion and ethics is one of the topics that has been considered by various thinkers and schools for centuries. The important question is whether religion can play a role in the field of morality and be used in organizing the moral system? What was accepted was the granting of a special status to ethics in religion and also a special credit to religious sources and teachings in organizing the moral system. The ethical system, according to this paper, has elements and components such as value theory, fundamental principles, inferential rules, incentives and guarantees of implementation. Value theory is the most important element of the moral system. Based on the findings of this paper, using the method of analysis of religious sources, religion and sources of religious knowledge, can play a role in shaping the theory of value in at least two ways: a. By preparing the foundations on which the foundations of value theory and the moral system are organized, and b. By directly determining the theory of value and explicitly showing the correct value theory. It should be noted that paying attention to ethics as a system and also referring to the role of religion in shaping the most important element of the moral system, namely the theory of moral value, are considered two important innovations of this article.

Modernity, which represents the novelty, the break from the past and the word to the emerging future, has affected all aspects of life, including religion, and is at odds with the role of the divine religions, including the important role that such religions play in giving meaning to life. Looking for a new meaning and purpose in life. Therefore, in the present study, by examining the role of modern spirituality in the meaning of life, it seeks to answer the question of how modern spirituality gives meaning to life and what are its strengths and weaknesses. Descriptive-analytical research method and data collection using sources The library is done. The results of research have shown that modern spirituality also considers human life to have meaning and purpose and having advantages such as emphasizing modern rationality, considering the conditions of modern man, concerns of reduction and pain of modern man ... in the first place to create an attractive meaning of life , Looks reasonable and efficient; But since modern spirituality is human-centered and uses only the rationality of the foundation itself to know spirituality, this initial image of modern spirituality is lost; Therefore, modern spirituality is content with the minimum in discussing the meaning of life and has a more pragmatic approach, which is typically a soothing and narcotic method for human beings.

If the most important concern of the post-revolutionary Iranian scientific community has been to achieve scientific progress and enter the field of civilization or revival of civilization, the question of this article is science-based flow science and claimants of the goal of progress, ie two-way, two-stream and two-device capacities. It is the thought of "wise jurisprudence" and "intellectual-liberal technocracy" that have lined up against each other with a respectable historical background, especially since the time of constitutionalism. The purpose of this study, with a brief reference to the general characteristics of each of them in the field of science, is to redraw and highlight the contrast between these two currents in a civilized perspective. The studies of this article by descriptive-analytical method and in a documentary study, showed that with the ideas of wise jurisprudence and the continuity of many efforts and struggles and resistance to the pro-Western current, important paradigm shifts have been made in the field of science and technology; Its central feature is the highlighting of the path of "beneficial science" and "productive" against the front of "pseudo-science" and "imitator" and paving the way for "scientific resurrection", by trying to expand and deepen the theory of "knowledge of the Sultan", The evolution of the humanities is the transformation of the system of knowledge into ability, moving on the border of science and stepping in the direction of the needs of the country. The change of the mentioned paradigm and the shift of mentalities and the collapse of previously assumed certain ideas in the field of science and technology, promises a way that began with the second step in the Islamic Revolution, such as the dominance of discourse and its learning at the national level. The Iranian-Islamic University, as well as the operational application of the suggestions of critics and commentators and the suggestions presented in this article, also determine the task of the last two hundred years of conflict.

Discovering the relationship between the Empirical Science and Worldview is discovering the relationship between two separate realms of human knowledge. Worldview is often concerned with metaphysical problems, and the empirical science with natural problems. But after discovering the relationship between them, we can see whether the new scientific discoveries can lead to new worldviews and whether the new worldviews can change the empirical sciences. This article aims at examining Abdulkarim Soroush’s views on this issue. According to Soroush, the different sciences have different relationships with each other. By separating the contexts of “Assertion” and “Latency” and the stages of “Discovery” and “Judgment”, he shows that the relationship between sciences is only in the context of “Assertion” and the stage of “Discovery” and in these two the empirical science and worldview can influence on each other.

The main challenge between science and religion often is based on challenge between scientific explanation and religious or metaphysical explanation. Most of scientists hold that when we find the explanation of an event in science then all other explanation will be useless. Generally, there are two views about explanation. The deductive-nomological model (or D-N model) characterizes scientific explanations primarily as deductive arguments with at least one natural law statement among its premises. The second view is inference to the best explanation (IBE). IBE uses various measures of explanatory power to compare competing hypotheses and then make an inference to the best explanation. For instance, the foundation of evolutionary argument against intelligent design is that the scientific explanation makes other explanation invalid. In this article I will show the weakness of this reasoning. Our aim in this article is to examine the logic of evolutionary reasoning against the intelligent design arguments, which is based on the implications of scientific explanation.

Denial of God is due to two types of cognitive or argumentative and non- cognitive or non-argumentative factors. The non- cognitive factors of atheism manifest themselves in various psychological, social, political, and economic forms. The question for this article is that does the physical absence of father or his dysfunction and corruption, as a non- cognitive factor, play a role in denial of God by children in adulthood or not? This research has done by descriptive-analytical method and explored the reason for the connection between these two from various dimensions. Finally, it has evaluated and criticized it with a critical review and analytical method. The result of this research is this: a) Many of God's denials in adulthood, especially in Western Christian societies, are rooted in one's childhood and subconscious factors, including the lack of a father or a good father. b) However we can not ignore other factors and also the ineffectiveness or less effectiveness of this factor in other societies and cultures.

The inefficiency of Euclidean geometry in modeling nature led Mandelbrot to introduce the geometry of the universe as a geometry with self-similar structures. He called these structures, which manifest themselves in different degrees of existence, Fractals. Fractality was introduced as one of the three principles in the fuzziness of the phenomena of existence. The fractal model, in redesigning our worldview, understanding and interpretation of existence can be considered role-playing and inspiring. This article seeks to use this model in modeling the understanding of the meaning of language of the Qur'an. Therefore, first the basics of fractal geometry and its flow in fuzzy intellectual system were explained with library tools. Also with a descriptive method (content analysis) the achievement that the principle of fractality in fuzzy can provide in understanding language; Expressed. As a case study, verses 32 of Surah Ma'idah and 262 of Surah Al-Baqarah were examined. According to the results of this research, the model used in these verses has shown a significant fit and coordination with the fractal geometry model and fractal modeling in understanding these verses can have several achievements for researchers.

In trying to explain the "Religious Science", Mehdi Golshani maintains that science is divided into religious and secular not only in terms of the direction and application of science, but also in terms of the metaphysical framework of theories. He argues that because neutral science - in the justification phase- is unrealistic and difficult, science must be non-impartial (and at religion's side). Michael Stanmark believes that "religiously partisan science" is quite possible and even inevitable at the direction and application phases, but rejects the Golshani's argument that impartial science is unrealistic in justification phase of science. Golshani responds that his argument is about fundamental theories such as the origin of the universe and the origin of life. He also contends that counterexamples of his theory are results of Muslim scholars' differing interpretations of religious beliefs. Stanmark challenges Golshani on the evidence of the unrealisticness of impartiality in fundamental theories, citing some counterexamples. In this article, we use descriptive-analytic method to deal with this debate, and then we will make a new argument to show that the metaphysical presuppositions in Golshani's argument are chosen by the scientist primarily because of their "rationality", not because their "religiosity".

In the theological cosmology, the doctrine of Seven Spheres is one of the most pivotal doctrines that has grabbed the attention of Muslim scholars in general and the Twelver Shī‘a scholars in particular. So far, seven main theories have been suggested concerning this doctrine, but it seems that all of them have certain ambiguities and weaknesses that prevent them from presenting a comprehensive and consolidated viewpoint aptly relatable to other religious teachings. This study first enumerates the shortcomings and ambiguities of these theories. Then, using the definitive findings of the experimental sciences, and using a combined method of scientific interpretation and interpretation of the Qur'an to the Qur'an, we set forth a new viewpoint called “the Related World and the Unrelated Worlds,” which is free from the ambiguities and problems of the previous theories. This new theory is based on a new analysis of the structure of the solar system, in which it is claimed that each of the Seven Spheres has a specific title in the Qur'an that can be applied to specific objective and external instances in the solar system. In this respect, it has a privilege and initiative in comparison with other views