نشریه عقل و دین
پیاپی 29 (پاییز و زمستان 1402)

One of the arguments for proving the existence of God in Western-Christian theology is the argument based on general consensus. Western scholars' statements of this argument are divided into two categories: biological and antiskepticism dilemma. In this paper, we aim to examine the works of Muslim thinkers, verses and narrations using an analytical and descriptive method to clarify whether the above-mentioned argument has also been used in Islamic sources. Contrary to popular belief, based on the investigation, this argument has been used in verses, hadithes and works of Muslim scholars. Among Islamic thinkers, Seyyed Ismail Nouri Tabarsi and Mulla Ahmad Naraqi have used this argument to prove the existence of God. The content of this argument has also been noted in at least five verses of the Holy Quran and at least six hadithes. In addition to proving the existence of God, this argument in the works of Muslim thinkers has also been used in issues like the creation of world, the necessity of knowing God, Divine oneness, knowledge, power, speech, and Divine truth, The non-compoundness of God, immortality of the soul, and bodily resurrection.

Undoubtedly, bodily resurrection is one of the most important issues that have occupied the human mind. Heavenly religions, including Islam, have paid special attention to this issue, and the sources of Islam, namely the Holy Quran and the traditions of the infallibles (peace be upon them), have also emphasized the occurrence of resurrection and its quality. In addition to explaining the principle of resurrection, the verses of the Holy Qur'an have also dealt with the quality of resurrection. Some of the verses that explain the quality of the physical resurrection have an elemental physical resurrection and some others have an exemplary physical resurrection. In this article, the implications of the 48th verses of Surah Ibrahim and 61st Surah Al-Vagheeh about the resurrection of the body have been analyzed. After examining this issue and using descriptive-analytical method, this research comes to the conclusion that these verses do not imply physical-ideal resurrection and are compatible with elemental physical resurrection.

Atheist philosophers have advanced numerous ethical arguments against the belief in God. Louis Antony, in particular, argues that a belief in God is incompatible with moral agency. This paper offers a descriptive-analytical assessment of her claim by examining the foundations and implications of her argument. She posits that to maximize divine approval, actions must be motivated solely by intrinsic goodness. She further claims that the only psychological means to achieve this is by denying the existence of God. Antony's argument rests on the incompatibility between theism and the intrinsic goodness or badness of actions, the moral agent's autonomy, and the rejection of divine command theory. These presuppositions face significant philosophical challenges. A careful examination of the concepts of goodness and badness, as well as a philosophical analysis of the process of voluntary action, reveals that the notion of incompatibility between belief in God and moral action is questionable. .

Paying attention to the relationship between belief and behavior can explain apostasy in a different way. The current research is trying to answer this question, what effect does Mulla Sadra's view on the relationship between belief, behavior (queen) and behavior (action) have on his explanation of apostasy? The purpose of the research is to explain Sadra's view of the possibility of apostasy, which is followed by descriptive-analytical method. According to Sadra, in the upward course of conduct (movement from action to knowledge) and in the position of action or habit, that is, before the repetition of actions reaches the level of penetration and queen, the possibility of apostasy is imagined; Because at this stage, a change in the soul is conceivable, and any attribute that has not dominated and mastered the human soul and has not become the queen of the soul, has not reached the necessary level, and it will be easy to do actions contrary to that attribute.In the downward course of conduct and when the soul has become accustomed to doing it due to its persistence and has reached the stage of penetration, apostasy has no meaning and the person's actions are the manifestation and fruit of his knowledge. Therefore, if the ego reaches the rank of queen and permeation, apostasy will no longer be possible. But before reaching the stage of penetration and queen, apostasy is possible.

From the perspective of Professor Hakim, a moderate representative of the Tafkik school of thought, "separation" and "purity" are two sides of the same coin. Unlike the theoretical Sufism and the Transcendent Philosophy, he considers the combination of the realms and paradigms of religion, philosophy, and Sufism to be impossible. In his view, Greek and Indian doctrines and theories have been imposed on religious texts in Islamic philosophy and Sufism, and these thinkers, in order to reconcile their intellectual systems, have had to disregard the authority of the apparent meanings of religious texts and use the tool of interpretation to put their own words into the mouths of religious texts. However, Professor Hakim repeatedly emphasizes that his opposition to intellectual systems that seek to combine religion with philosophical and Sufi doctrines does not mean opposition to reason itself. To show the difference between types of reason, he uses the terms "self-founded religious reason" and "innate reason." In this paper, we seek to view Professor Hakim's intellectual system with two eyes: one eye that observes the possibilities and strengths of his ideas, and the other that observes the limitations and weaknesses. In short, one can sympathize with Professor Hakim's "separation of rationalities," but the "reduction of rationality to blind obedience" in his intellectual project must be criticized. This article is written using a library-based methodology.

Reflection on oneself" and understanding one's identity or truth is one of the most important concerns of Descartes, in reflections, and Suhrvardi, in allegorical messages. The opinions of both philosophers have been presented in the first person singular in these works, in order to accompany people with their reflections, to move forward step by step and to make them understand that the origin and root is in you.The necessary condition and prerequisite for understanding one's own truth, both in the eyes of Descartes and in the eyes of Sohrawardi, is the recognition of epistemological limitations and past mistakes. It is after this stage that a person achieves his true identity by reflecting on himself. According to Descartes, the "thinking ego" is the truth that constitutes the main and inner identity of a human being, which is imagined and validated without the need of God or any other factor. The truth of the thinking ego turns the Cartesian man into the only subject who sees everything other than himself, even God, as an object and everything must be defined from his point of view.As a result, Cartesian reflection is, of course, one-sided and exclusively epistemological. His goal is also determined in this direction, and it is to create a comprehensive system of knowledge that includes all things that can be considered "knowledge".In the eyes of Sohrawardi, what constitutes the true identity of a human being is the "I of light" that is the result of a multifaceted reflection,

The second article of the Constitution of the Islamic Republic of Iran, mentions sciences, techniques, and human experiences as one of the mechanisms for achieving the goals of the Islamic system. The position of s sciences and techniques, is largely clear, and the importance of these two factors has been emphasized in numerous legal and scientific documents. the situation is different regarding the utilization of human experiences in policy-making and scientific institutions in the field of management and governance. The jurisprudential basis for paying attention to and relying on human experiences, is the conduct of the wises. Thus, regardless of religion, sect, time, and place, rational people usually pay attention to their own and others' experiences, and the enlightenment of these jurists led to this phrase being included in the constitution. It seems that using human experiences in the fields of legislation and justice, management and development, economic and financial affairs, educational and social sciences is necessary, of course, provided that it is not in clear conflict with Islamic principles. .

Along with authentic verses and narrations, reason is one of the most valid and logical sources in interpreting and understanding the Quran. Interpreting by the use of reason is considered one of the most important methods of interpreting the Holy Quran in the contemporary century. Rereading the Islamic tradition in accordance with solving the contemporary problems has led commentators to pay more and more attention to the rational tendency in interpretation. The influence of reason in understanding the Divine word has long been discussed in scientific and interpretive circles and has sometimes gone to extremes. This research seeks to use a library method in descriptive and analytical approach to criticize and examine the basic flaws inflicted on the rational interpretation method of contemporary commentators, focusing on the interpretation of Al-Manar. Based on the results of this research, the most prominent basic flaws include an extreme allegorical and extremely interpretive approach (in intuitive and supernatural concepts and some unconventional stories), an allegorical and sensualistic attitude to intuition, a dual approach to interpretive narrations, as wel as a sectarian understanding of the Quran.

Magic and sorcery have their own supporters at every stage and in today's society, many people have been involved in it unintentionally and unknowingly, but unfortunately, they do not know well whether this issue is true and real or is considered a part of illusions and superstitions. Therefore, it seems that a study entitled: "An investigation into the truth of magic in the Quran and narrations" is needed by society so that by creating correct knowledge and awareness for Muslims, it can save them from doubt and misguidance about the issue of magic. Therefore, in this article, we aim to resolve the ambiguities and ignorance surrounding the issue of the truth of magic by examining the verses of the Holy Quran and the narrations of the Infallibles (AS), as well as analyzing the opinions of commentators and traditionists.The research method in this article is descriptive and analytical, and the method of collecting materials is library tools. The author's attempt in this article is to explain the truth of magic from the perspective of the Holy Quran and the narrations of the Ahl al-Bayt (AS). He has concluded that magic may have mental and psychological effects on the bewitched person, but magic does not have a physical and bodily truth or reality to cause harm and illness to others, because magic cannot be understood through the senses and touch, and is only an imagination and mental illusion that the magician creates for the bewitched person.

The goals of Life are growth. It mains that the being moves from the in complete identity and becomes the reality that it has the potential for in this why it is necessary to clarify three points:1- how is the creature that wants to move .2- where and what potential does this creature go to.3_in what way and with what steps and processes is this change realized? In the system of psychological science man is a reality that needs to grow for mental health which means that he finds himself in proportion in Sadra's philosophy man is meant by new creation and it is necessary to talk man in the state of weakness, his new creation , which is "characteristics of one essence" should be actualized. In Sadra's philosophy human development is the cycle of the self and is defined by the essential transformation of the self. Deformation of the South is through the withdrawal of the song from matter to pure celibacy. Growth in Sadra's philosophy is a type of "substantial movement", that is movement from matter and power to actuality and abstraction. It does not belong two dead development symptoms and human identity in the system is not a fixed identity. Rather it is clearly suspicious and has levels and fluidity. In the beginning the soul is human and individual without any from and personality and the more righteous the temperament is, the more complete the soul can be formed and belong to the body.