فصلنامه قبسات
پیاپی 109 (پاییز 1402)

Atheism is considered a legacy of the new age. Hume is considered the beginning of this legacy. Despite fifty years of atheism tendency, Antony Flew has thrown tremors into the structure of this heritage by raising questions about the suffering of this approach and has spoken about the possibility of God’s being. His questions about doubting the claims of atheism cannot be considered only as violations or fault and the possibility of refutation. The impulse that he proposed by asking about the possibility of God's being based on the foundations of science in the future produced three results. First, creating a fundamental hole in Hume's claims and atheism, secondly, the possibility of re-examining the claims of atheism and re-reading the arguments of atheists and criticizing it and the possibility of unproven of violations and objections, and thirdly, returning to the correct and accurate re-reading of the arguments of the theists in proving the being of an intelligent principle in the creation of the world.The main idea this article is that first the approach and period of Flow’s first intellectual period regarding the impossibility of positive proof of theism is analyzed, then are explained the triple achievements on the theoretical impulses of the heritage of atheism and at the end his main thought in the second intellectual period is analyzed.

In the first half of the 20th century, the ontological approach in explaining philosophical issues was first reduced to an epistemological approach and then to a linguistic approach. The experts of the recent approach claimed that the meaningfulness and truth of propositions can be explained by relying on theories of meaning. As a result, the discussion about being and it’s judgments changed to a discussion about language and its meaning and what it is.In this article, we tried to answer the question of what is the theory of meaning in the Allāma Tabātabāī’s, after defining the theory of meaning and the outline of theories of meaning in the West? And does this theory has the ability to answer the problems of the theory of meaning or not?Allāma Tabātabāī, in discussing the primacy and priority of existence over essence or meaning, basically considers it impossible the realization of any meaning, both verbal and non-verbal,in reality, and on the other hand, he proves that meaning is the same mental form and its place is in the mind. Therefore, it can be concluded that his theory is closely related to the imaginary theory of meaning, but it does not have the problems of the apprehension in mind theory of meaning that is discussed in the West, and through the foundations of Islamic philosophy, such as the discovery and recital of the mental form, it answers them.

The "the simplicity of the reality (al-ḥaqīqa) of all things and the licks of something from them" rule is one of the most important topics Theology in particular that Mulla Sadra claims that no one other than Plotinus and he found out about it. And also the development of this rule, what philosophical problems has it solved and what achievements has it brought about in Sadra’s philosophy? Considering that this rule can be understood in the realm of unity in plurality and the realm of plurality in unity, this article is based on it by proving that Mulla Sadra, in understanding the principle of this rule, is indebted to the verses, hadiths, and intuitions of mystics in both realm, has tried to expose the development of this rule among the philosophers before Mulla Sadra to criticism and analysis in a descriptive and analytical method. Therefore; Plotinus tried to express the content of this rule in both realms. But Farabi, Suhrawardi and Mirdamad played a role in the development of this rule only in the realm of plurality in unity, ignoring their foundations. Also, Mulla Sadra and his followers have used this rule in both realms in the course of the development of the Transcendent theosophy in many cases, such as the relationship between the God and its knowledge, or the relationship between the soul and its powers.

The state of the existing religions is such that no religion has the majority in terms of the number of piouss in the world; In the sense that if we consider any religion, the majority of people are outside that religion. On the other hand, this majority is not hostile to the truth, and maybe they have gone wrong in their religion without any fault. Now the question is how to define the way of salvation so that divine justice is not questioned and all people who are really seeking to obey the truth reach salvation? Ayatollah Motahari has a special theory about this, which he calls "innate Islam". According to this theory, every person who is truly a follower of the truth and has no fault in the way of knowing the truth and not blaming it, is a person of salvation. But the question is, how much of the examples of truth are clear and obvious to all people that no one is excused from rejecting them? Ayatollah Motahari says that there are instincts for human beings that he considers all human beings to be obliged to obey. The expression and examination of the theory of "innate Islam" is the subject of this article.

Among the most important issues of the knowledge of the philosophy of religion in its general sense is rational activity in the direction of rationality and justification of the main components and teachings of religion and their compatibility with each other. The Holy Qur’an, as the most important religious source for us Muslims, made a commendable effort to create a rational insight in Muslims. According to Islam, there is an inseparable conjunction between reason and religion. This rationality exists in the theme and content and in the method of presenting topics in the Qur’an. The Qur’an’s method in presenting topics is very logical and remarkable. Scholars have been discussing the order and logic of the content in suras under the title of appropriateness of the verses for a long time. Recent scholars have discussed the coherence of the suras under the title of purposive science. Sayyid Qutb, among others, emphasizes the leading and main theme as the factor of unity and coherence of the surahs, and before entering into the interpretation of the surahs, he explains the general structure and expresses the central theme of the surah. However, he does not specify what method and reading he uses to identify the purpose of the surah, for this reason, it is not possible to analyze and evaluate his ideas regarding the coherence of the surahs. Since Sayyid Qutb’s ideas have been the reference of many subsequent researchers, it is very necessary to identify the evidences used by him and then analyze and evaluate them. For this purpose, in this article, with the textual analysis of Sayyid Qutb’s writings in the introduction to the interpretation of each of the hundred and fourteen surahs of the Qur'an in the interpretation of “Fi Zilal al-Qur'an”, to identify, describe and evaluate the indications used by Sayyid in discovering the cohesive factor of the surahs. The results of the research show that Sayyid Qutb uses several rules that fall into the three general: structural, intra-Qur'anic and extra-Qur'anic indications, and most of them are approved and some are controversial. It was also found that if Sayyid had focused on the central purpose of the surah instead of the main topic and had put all the approved indications in all the surahs on time and left the disputed indications aside, his ideas would have contributed to the coherence of the suras was more sophisticated and was less challenged.

The goodness and ugliness of actions have always been cited by theological religions and Muslim thinkers; It's as if Mu'tazila have become the promoters of essential goodness and ugliness, but the Ash'arites have insisted on legitimacy of goodness and ugliness. In addition to these two central views, Ibn Taymiyya al-Ḥarrānī, emphasizing the essential goodness and ugliness, considers it as the third view and contrary to the two views of Mu'tazila and Ash'ari. In this article, an attempt is made to answer the question whether it is possible to accept Ibn Taymiyyah’s claim about the essential goodness and ugliness. In fact, Ibn Taymiyya al-Ḥarrānī, who considers intellectual knowledge to be relative and unbelievable and does not accept it as an independent element in the understanding of facts, tries to distinguish essential goodness and ugliness, he denies essential goodness and ugliness, and emphasizes on the legitimacy of reward and punishment and believes that an action is not worthy of praise and reward, nor is it worthy of ugliness and punishment. He emphasizes that there is no entitlement to human action. In this article, while explaining Ibn Taymiyya’s point of view and critically examining his view on the essence of reason and intellectual knowledge, his depiction of goodness and ugliness in the two issues of denying essential goodness and ugliness and his emphasis on the legitimacy of rewards and punishment are reviewed and criticized, a view that can be considered a corrected approach.

One of the contents of the philosophy of Islamic religion is the way to understand religion and its main texts, especially the Qur'an, and in this field the most ambiguity and questions are about the Qur'anic esoteric interpretation (ta’wil). Based on the rules of understanding the Qur'anic text, the esoteric interpretation of the Qur'an should not contradict the clarity or the appearances of the verses, otherwise, any speech can be attributed to any verse; But mystics such as Ibn Arabi, in their works, including in the Al-Futūḥāt al-Makkiyya, have expressed content under the verses that are against the clarity or appearance of the Qur'an from the point of view of interpretation and related rules; This type of interpretation has been controversial and has been a witness in the hands of the deniers of mystical interpretation, and so far this type of interpretation has not been analyzed and justified. It is necessary to investigate this great obstacle of mystical interpretation; In this article briefly, after Ibn Arabi's interpretations of verses 6 and 7 of sura al-Baqarah, we will give explanations and analyze each one, in this article with a library method and rational analysis, based on the principles of inference from texts, foundations and rules of understanding the Qur'an in line with the analysis of esoteric interpretations against the appearance, for the first time, six justifications are stated and judged.