فصلنامه اندیشه نوین دینی
پیاپی 77 (تابستان 1403)

The verse of tathir is one of the controversial verses among Shia and Sunni scholars in such a way that most of the Sunni scholars do not accept its implication of the infallibility of Ahl al-Bayt. This research, with the method of collecting information and analyzing them, tries to express the point that neither the Sunni interpretation method in relation to the verse has followed the correct path, nor the famous Shiite interpretation method. The correct way and in accordance with the context and literary rules are for the fact that through the verse of tathir we try to prove the temporary infallibility of the Ahl al-Bayt through God's commands and prohibitions regarding the wives of the Holy Prophet (s), which proves such a position of infallibility beyond the inherent infallibility of the Ahl al-Bayt. The results of the research show that there are four basic problems in the interpretation method of Sunnis and five major problems in the famous Shia interpretation method regarding the verse. Among others, we can point to their disagreement with: the context, the definitively valid traditions, literary rules, and the impossibility of including the Holy Prophet (s) under the title of Ahl al-Bayt.

The issue of the relationship between religion and power is one of the issues that have long been the subject of many contemporary thinkers' questions and ambiguities, among which Abdul Karim Soroush is one of the most famous people. He introduces the language of Islam as the language of power and violence and the prophet as an armed and power-seeking mystic. In order to prove his point of view, Soroush interprets and analyzes the verses of Jihad, the verses of the punishment of criminals in hell, the opening verses and the verse 29 of Tawbah and taking Jizya from the people of dhimma, citing the verses of the Qur'an, and views it as being consistent with the theory of authoritarianism and violence.  The explanation and re-reading of the narrative evidence of Soroush's point of view has been done with analytical-critical method. The findings of the research show that the narrative evidence of Soroush's point of view does not have the necessary proficiency and his interpretation of the verses is contrary to other verses of the Qur'an, the Muslim way of life, and the opinions of Imamiyyah jurists.

The book Breaking the Spell, written by Daniel Dennett, is one of the most important works of the new atheism movement. In this book, Dennett claims to investigate the phenomenon of religion with a scientific method and seeks to explain religion as a natural phenomenon and negate its transcendental origin. He tries to describe religion as a structure influenced by the natural evolution of culture, with its Darwinian logic. The problem of the current research is to explain and evaluate Dennett's claims regarding the definition and roots of religion and its evolution process, with a descriptive and critical method. The results of this study show that Dennett has challenges and errors in advancing goals such as introducing religion as a natural phenomenon and drawing the evolutionary algorithm of its origin and evolution. Ignoring the traditional studies of religion, denying the independent identity of religion and confusing religion with religiosity are some of these errors. However, Dennett has shown that he is very proficient in using the capacities of doubting in Darwin's theory, and this has doubled the importance of reviewing and criticizing his book.

Schellenberg, the main proponent of the proof of Divine Hiddenness, believes that if the God of monotheistic religions really exists and has attributes such as unlimited love and affection towards his servants, he must show much more than the love of a mother to her child and possess it in the first way. Now that he is aware of people's wandering in search of their God and has the ability to remove any obstacles in this regard; regardless of the fact, Divine disappearance has happened many times. As a result, there is basically no such God with such attributes. This article intends to deal with this issue with an analytical-documentary method and based on an epistemological approach, to criticize his inductive reading of the argument from the perspective of religious experience. The findings of the research show that with the investigation done on different types of religious experiences, some types of religious experiences definitely have epistemological value. Especially the cases which are from the tradition of present knowledge and establish direct knowledge about God.

Strong artificial intelligence is the title of a program with the aim of producing systems with human cognitive capabilities such as awareness and perception. The problem of this research is that most researchers in this field consider mindfulness and consciousness to be the product of physical processes of the brain. Affected by this point of view, Jeff Hawkins has claimed to discover the algorithm of brain consciousness and intelligence by presenting a physical analysis of the nature of the mind in a hypothesis called the thousand brain. In Hawkins' view, the category of consciousness has a deep connection with the ability to recognize a place. According to him, the systems designed with this algorithm will have awareness like a human. In this article, with an analytical-critical method, the possibility of achieving such systems was investigated, and the findings of the research show that due to problems such as absence of perception, problem of qualia, subjectivity, free will, altruism and Chinese room argument, Hawkins' hypothesis has not been able to solve the mystery of consciousness, and the theory of achieving strong artificial intelligence with the help of a thousand-brain algorithm is not possible.

There are three viewpoints regarding the relationship between the monotheism of actions and man`s causality in his actions: by accepting the monotheism of God's actions, the Ash'arites have denied the causality between humans and their actions, and have become determinists. By denying monotheism of actions and accepting the causality of humans in their actions, the Mu'tazilah have agreed with tafwiz, delegation. According to the order of the Ahl al-Bayt (a) the Imamiyyah follow the rule of la Jabra wa la tfwiz bal alamru bain alamrain. To explain the latter point of view, three solutions can be presented: a) based on longitudinal causation, God is the indirect agent, and man is the responsible cause of his actions b) based on real and ground-maker causation, God is the real cause and man is the ground-maker cause of actions c) By referring causality to tasha`un, God is the true cause and man is a mazhar of God, and since humans are different from each other, the type of God`s mazhariyyat will also be different in them. After describing and briefly analyzing the above three theological views, the present article has explained the types of human mazhariyat by referring to the verses of the Qur'an.

In the verse 56 of Surah Dhariyat, the Holy Qur'an introduces the purpose of creation of jinn and man as the worship of God. The issue of this research is that Adliyyah, referring to this verse, believes that the purpose of God's creation of man is to worship God. But Fakhr Razi, in his interpretation of this verse, says: Because God is perfect and of no need, He has no purpose for His actions, therefore "lam" in "li ya`budun" is the that of end, and even if it be for purpose, it does not mean true purpose and only does virtually. In this article, we will examine Fakhr Razi's opinion with a descriptive-analytical and librarian method. The findings of the research show that God's purpose goes back to his actions, that is, God created jinn and man to grow and progress with servitude. Virtuality of purpose may not be agreed with also, because takeing the truth of the meaning of the sentence is preferred. As a result, Fakhr Razi's interpretation of the verse is not correct and it was based on his presupposition and theological basis.

Evolution means to change and taking a different form, it is a continuous activity and effort to achieve goals in the direction of improvement, updating and practicalization and upgrading from the current position to a superior and higher position. The evolution of any knowledge, including theology, indicates its active presence in human life and the presentation of plans and ideas to solve intellectual, social and political issues and problems, and the production of religious knowledge that is in line with the needs of the day. The steps taken by the contemporary theologians of Qom school has become the basis for the realization of levels and stages of the evolution of theology in the seven axes and dimensions of management, method, research, content, goals and objectives. The theologians of  Qom school in the recent century have examined and analyzed the development of theology and the growth and promotion of religious studies in the society, and while reminding some shortcomings and harms, they have expressed other needs to realize the better process of the development of this knowledge.