Humanism is an intellectual doctrine, resulting from the age of enlightenment and renaissance. It emphasizes man’s significance and centrality rather than God Almighty. This doctrine relies on empirical reason, rejecting all other cognitive tools. Therefore, it rejects metaphysics, and instead, it focuses of man’s personal freedom. Deism is a doctrinal situation that believes in God and that He is the Creator of the world, but it denies His relation with the world through revelation, mission and prophets. It sees that God (...) has created the universe and left alone, without asking human beings to abide by faith or religion. In this article, we discuss the relationship between humanism and deism by showing the flaws and problems of both of these doctrines, which lead to a wrong view about the relationship between God and man, through the deification of man, abolition of the supremacy of God, and the denial of the prophets’ missions. In addition to that, we criticize absolute personal freedom that is not controlled by any restrictions or conditions. On the other hand, we show the true nature of religions in understanding the relationship between God and the world, and that centrality is for God Almighty. Moreover, the study assures the necessity of sending prophets with divine missions to nations, and that freedom must be controlled by the divine teachings. Finally, it is worth mentioning that the study has followed the critical, analytical approach. (shrink)

The problem of evil in Christian theology has occupied a large area in discussions as an issue related to the Almighty God. It has a close relation with the existence of God and his attributes of knowledge, all-capability and wisdom. Moreover, it has caused one of the suspicions to the religious system in general, and on Christian theology in particular. Therefore, many attempts were made in Christian theology to deal with this problem and show that it is inconsistent with the (...) belief that there is a god who is All-Knowing, Wise, Just, Merciful. However, there are different theories trying to solve this problem in Christian theology and other monotheistic religions. Perhaps the most prominent theories in this concern are the Doctrine of Sin, the theory of Divine Providence, and Theodism, in addition to other theories, such as the theory of Open Faith and the theory of Human Free Will. In this study, we have followed the inductive-analytical approach in reviewing the theories and trying seriously to analyze them, in order to get to the theory that could be the closest to theological conception for solving the problem. Maybe the best theory offered as a solution to this problem is the theory of nonexistence of evil, which is accepted by both the philosophers and theologians. It also adopted by Islamic philosophy and some Islamic theologians, besides the theory of Divine Providence. Deductive Method in Theology Proving the non-sensible facts. (shrink)

In this article, we shed light on the concept of humanism, which has begun to take root in Western thought, especially in the age of Renaissance and afterward. We have mentioned the most important historical roots, principles and premises adopted by the followers of this trend to build their cognitive base. However, the trend is not free from cognitive problems that affect man’s lifestyle and thinking, as it focuses on man, pays too much attention to him and considers him the (...) axis of everything, while leaving away the centrality of God Almighty in the universe. This movement pays most attention to the material side of man and ignores his spiritual side. It works to maintain man’s happiness in this worldly live rather than the afterlife, relying on experimental, instrumental reason, trying through which to exclude religion and revelation from man’s daily life and thinking. Accordingly, we have no way but to care for all man’s existential and epistemological aspects, which, certainly, are not limited to his material sides only, but rather his spiritual sides, since he has been created by God Almighty and would return to Him. (shrink)

Nowadays, we are facing intellectual and political currents, standing against accordance and compliance among peoples and nations, which might justify some strategists’ speculations of the inevitability of the clash of civilizations. This means that we shall be governed by the law of chaos in this respect. Our study wants to shed light on the possibility of cognitive communication according to what Muslim scholars see, focusing on analyzing the way in which language and concept can mediate in our dialogue, where language (...) mediates between communicators. We have called this as traditional and moral communication, but when concept mediates between communicators, we have called it as real and philosophical communication. So, the concept of cognitive communication is a common statement between communicators. Based on the invention of language, the value of traditional communication is inventive, which has led philosophers to follow demonstrative communication as an alternative, where the value shall be universal and fixed, provided that there would a mutual influence between them that could leave an impact on their value. We have deducted, from the concept of intuition, the principle of methodological objectivity, and we also have established the principle of methodological plurality out of social upbringing that manipulates the properties of concepts; so, intuitive concepts have changed to theoretical ones, and theoretical concepts have changed to intuitive ones. These two are exclusive in this article, through which we claim the possibility of solving philosophical communication crises. (shrink)

The article discusses an important topic related to the subject of freedom in the human and the religious thought, through studying the limits of one of the most important items of the concept of freedom, that is the freedom of expression as one of the basic freedoms established for man. Human law and religious law perform two basic functions concerning the freedom of expression; the first is to secure this freedom against the actions that harm it, and this is done (...) by considering any form of aggression against this kind of freedom as a crime. And the second is to prevent individuals from violating the permitted and lawful limits of exercising the freedom of expression. In fact, the violation of the freedom of expression leads to criminal responsibility. And through human and religious law, a balance is achieved between the interest of individuals and the interest of society, for the protection of man and society constitute the purpose of any legal legislation. At the same time, it preserves society and keeps it safe and secure. So, this article tries to establish the areas and limits of the freedom of expression and put it in its proper context. Through the study, it has become clear to us that both the humanitarian law and the Islamic law agree on protecting the freedom of expression. (shrink)

Atheism is the deviation from integrity and the denial of the existence of God Almighty, monotheism and Islam. Even though that man has been created with the pure nature of Islam, he might incline to atheism because of some reasons and motives. However, the phenomenon of atheism was available at the time of the Ahlul-Bayt, but its general characteristics, at that time, were sensualism and naturalism, and that knowledge was limited to senses, imagination, and rationality tainted by illusion and imagination, (...) emphasizing man’s physical aspects. Heretics and atheists denied the existence of the Creator, after denying the creation of the possible world, making use of imaginary and illusory reason. The Ahlul-Bayt, as being the scientific reference then, responded to atheism at their time in many ways, in order to undertake their duty of guiding humanity toward perfection. In this task, the Infallible Imams followed ethical and rational methods. By ethical methods, we mean giving the chance to atheists to ask questions and offer their suspicions, without criticizing an atheist’s personality, but his arguments. Rational methods, both conceptual and contextual, can be summarized into the provocative approach, avoiding of possible harm, making use of rational and logical rules, with emphasizing the principle of causality, and reasoning according to the self arguments, quoting the proofs the human self, referring to it and establishing clear evidence by making use of empirical sciences to prove the existence of the Creator and refute atheism. (shrink)

The time period between the third and fifth century AH, of the Twelver Shiite theology has been known as the “systematic transformation” stage, as this stage has witnessed a qualitative change in the deductive approach in theology. Sheikh al-Mufid and Sayyid al-Murtadha had a big role in establishing this so-called “systematic transformation” stage with its features and foundations. In this stage, syllogism was a general standard in most of theological studies. From the most important reasons that led to the development (...) in the tools of the theological approach at that stage was the suitable ground that encouraged rational topics and studies in the Twelver Shiite thought, thanks to a good group of Shiite theologians, who had inherited scientific legacy in theological researches from the theologians of the [religious] Text Era. And also because of the common belief among the theologians of that stage that there was no legal prohibition against the benefiting from these cognitive tools in doctrinal fields, as long as they were rational tools acknowledged by human mind. In this article, we shed light on the role of Sheikh al-Mufid and Sayyid al-Murtadha in developing the mechanisms of theological reasoning. In this study, we make use if the descriptive, analytical approach. (shrink)

This study tries to compare between two thoughts of two followers of Darwinism in the field of evolutionary genetics. The first one is Richard Dawkins, who attempted, by making use of the theory of evolution and genetics, to make his readers to deny the existence of God and be atheists. The other one is Francis Collins, who tried his best, by making use of those sciences, to defend the faith in God and monotheistic evolutionary doctrine. It is worth to mention (...) that both of these two personalities are Neo-Darwinists, and both of them underwent atheism, but with the difference that the first one has become the most famous atheist in the world and the biggest authority to whom it is referred in this matter, whereas the second one has abandoned atheism to become one of the hard defenders of the faith in God.By comparing the views of these two scientists, we will get to two conclusions: the first is that the theory of evolution is neither atheistic nor theistic in itself. The second conclusion is the possibility of combining Darwin’s evolution with creationism and getting to the monotheistic evolution theory, as done by some scholars like Collins. (shrink)

God has created man, perfected his creation, made him His deputy on earth, honored him and favored him over all other creatures. The loftiest sign of this honoring was that God had given man a great opportunity to be perfect and ready for creativity, and be spiritually and morally sublime. In order for man to get to this high rank, God has imposed a set of obligations upon him, and revealed to him a set of teachings and commandments to do, (...) and ordered him to avoid doing many things else. The Holy Qur’an is full of divine obligations and prohibitions. Opposite to these obligations, orders and prohibitions, many questions have been raised about their viability and purposes. Are they inconsistent with human reason and the nature of human life, or not? How can they, with their fixed patterns, comply with all ages and coincide with different times? There are many answers to these questions, especially the question of obligation as an integral part of the religious system firstly, and secondly, the relevance of this question to the explanation of Divine action and the philosophy of the actual characteristic of God, and its connection with the urgent questions and contemporary spurious arguments that have accompanied legislation, religious rulings, and divine obligations, thirdly. (shrink)

Nowadays, scholars and philosophers, who are enthusiastic for science, try their best to make scientism as a basis for contemporary man’s culture. These efforts are often accompanied by persistent efforts made by the pioneers of contemporary atheism to exploit this tendency, which is strongly supported by atheists, in order to confirm their worldview. The main purpose of this study is not to trace the consequences that may inflict man’s existence and fate because of such a worldview, but it will focus (...) on criticizing the logical and epistemological foundations, upon which such attempts and efforts are based, in order to show the defect of scientism as a basis for the attempts of obliterating religion, deluding man, and abolishing the independence of human sciences. (shrink)

There is a serious conflict between reason and faith since the Age of Enlightenment until present era. In order to show the relation between reason and religion, British mathematician "William Clifford" proposed the theory of "Evidentialism". Based on this theory, religious beliefs cannot be accepted unless sufficient evidences and indications are established to support and confirm them; otherwise, they are rejected. The belief in anything is false if it is not based on sufficient evidences, arguments and indications. Evidentialism rejects the (...) plausibility of religious beliefs and holds that they do not have sufficient rational evidences. There is a countertheory to Evidentialism called "Fideism". It emphasizes that religious doctrinal system is not subject to rational evaluation. So, every effort and attempt to prove religious beliefs by rational evidence, like proving the belief in the existence of God, would fail; because the field of religious beliefs is not a field for reason and reasoning. However, the domain of religious beliefs is not but love, emotions and feelings. In this study, we discuss both theories of Evidentialism and Fideism, following the analytical rational approach. we criticize and evaluate them, and then suggest moderate rationalism instead. (shrink)

The issue of evil is one of the serious arguments cited by the atheist movement to prove the non-existence of God. Philosophers and theologians have tried to give an answer to this question throughout the ages. Western philosophy used to adopt apologetic and theodistic answer that proved divine justice, whereas Islamic philosophy had its own way between proving and denying the existence of evil through evidences and arguments. Moral Perceptions Theory is one of the important theories that did not discuss (...) the existence or non-existence of evil, but rather, the theory discussed the origin of evil and showed its reality and nature. Although the theory proves the morality of a number of concepts, these concepts have many implications in reality. As this theory paves the way for a new perspective and a new answer to the question of evil and its existence in the world, the moral existence of evil does not contradict the logical question of evil or the divine existence. The article discusses the problem of evil through showing it in Western and Islamic philosophy, and then discusses the theory of moral perceptions, defining its origins, pillars and mechanism. Then, through the descriptive, analytical approach, the article explans of how to give an answer to the problem of evil through the theory of moral perceptions. (shrink)

Since the first centuries, the viewpoints of Islamic thinkers about determining the relation between reason and transmission have diversified. Consequently, various trends have appeared in the scientific arena, from extremist textual trend, extremist rational trend to the moderate rational textual trend. Each one of them tried to determine the kind of the relation between them on the methodological foundations in which they believe. The questions being discussed here are the following: What position reason has in religious texts? How can we (...) benefit from religious texts to enrich reason? Through the descriptive, analytical approach, we have tried to answer these questions. We have concluded that legal texts reject the extremist textual trend, and do not support the extremist rational trend, but rather, they adopt the third trend which says that fixed transmission and evidentiary reason are both divine arguments. The first is an apparent argument and the second is an esoteric argument, for religion is sometime demonstrated through reason, and other time, by transmission. However, in many questions and partial branches, reason needs religious texts. (shrink)

One of the issues put forward for discussion in the philosophy of religion in our contemporary world is the problem of the relation between science and religion and the contradiction that appears between them. This matter is one of the problems that have occupied the scholars and thinkers’ minds since the Western Renaissance at least. It has occupied an important and serious position in the studies that tried to find a solution to this problem. This article tries to provide a (...) quick overall look at the most important issues related to this problem, following an analytical, critical approach, by giving a general discussion of the most important Western views that have dealt with and provided solutions to the problem of the relation between science and religion, such as the opinion of the complete independence and distinction between science and religion, and the opinions of interaction and contradiction, and, then, offering the opinion that can be adopted as a solution to this problem. (shrink)

The issue of mind and mental states and the relation between them is one of the most important and complicated issues that have occupied contemporary philosophers of mind. Many important questions have been raised in this concern, such as: Is mind or soul a material reality or it is beyond matter? Are mental states the same as brain states, or they are different and immaterial? Philosophers have so widely differed on answering these questions. In this study, we discuss the opinions (...) of Islamic and Western philosophical schools on this subject in a comparative method. Muslim philosophers have agreed on the abstractness of the soul and the states of the soul, and that these states are symptoms of the existence of mental essence or its affairs. But as for Western philosophers, they emphasize man’s duality and the abstractness of mind. in contrast, there is a large number of Western philosophers who, despite their agreement in their physical and material view about mind, differ extensively in the details of that. It is worth mentioning that physicalism leads to consequences and effects on personal identity and the purpose of creation and life after death. (shrink)

Quantum explanation of the divine act is one of the many explanations that have been put forward through recent decades to explain special divine actions in nature, such as miracles. Although the divine act, according to this explanation, does not result in the violation of natural laws, but it makes the external world subject to its influence. So, this explanation has come to be among other explanations after being confirmed by many and in different ways, the most famous and popular (...) one of which is John Robert Russell’s. This article tries to give a brief introduction to quantum mechanics and the explanation suggested by the Copenhagen School for this mechanics. In addition, the article analyzes John Robert Russell's report on the quantum explanation of divine action, showing the most important objections to it, including its connection to a special explanation of quantum mechanics, and the fact that this claim is not evidenced and it just makes the problem more complicated. Although this explanation may give answers to some of the problems, it is not possible to accept them in their present form; because the direct influence of God on nature is not possible according to the famous foundations in Islamic philosophy. (shrink)

One of the most important sources on which human beings rely on for cognitive construction is rational argument. This argument has been the subject where a large number of scholars and researchers debate on. Some of them deny it, whereas others believe in it and rely on it in their works. As a result, this argument has become the subject of continuous deliberation among Muslim scholars, whether or not to make use of it for deriving the legal sub-rulings. Sunni scholars (...) depend on it, although it would not lead to certainty. However, they reso rt to analogy, approval and public welfare, whereas Twelver Shiite scholars deny the probable rational argument with all its sub-divisions, following the true traditions transmitted to them from their imams. Yet, they differ on that which leads to certainty. So, some deny it, like the Akhbarites, and others take it as one of the sources of legislation for deriving legal rulings, such as the Usulites.Because of the importance of the topic, we have tried, in this study, to shed light on this argument and show the point of disagreement between Twelver Shiite scholars, quoting the sayings, arguments and discussions of both parties, and then, getting to the right conclusion due to our own opinion. In all that, we have followed the inductive analytical approach. We have extrapolated the sayings of the scholars of both fundamentalist school and Akhbarite school as possible due to the limitation of the article, and then to judge between them. (shrink)

This study deals with the foundations that help understand [religious] texts from the viewpoint of Sayyid Muhammad Baqir al-Sadr. At first, an explanation is given in discussing the problem of understanding [religious] texts among Shiite scholars of Usul al-Fiqh, and among some Western hermeneutic scholars, in order to explore the most important fundamentals that they have set and the problems they have faced. After this, we turn to Shahid al-Sadr to see the rules he has put as a key to (...) solving the problem of understanding [religious] texts. I have avoided lengthening, detailing and examples, especially when explaining the problem of understanding [religious] texts. Thus, I have followed an intensive manner in writing, referring readers to the sources I relied on, so that they might find whatever details and examples I have briefed. I did not assign a certain chapter for explaining the fundamentals of the West concerning the topic, but rather I referred very briefly to them here and there, because the goal of this article is to shed light on the rules of Sayyid Muhammad Biqir al-Sadr especially, mentioning six rules all together. I referred, in the footnotes, to some of their applications as mentioned in his own sayings. (shrink)

This study tries to show the ranges and limits of reason concerning religious knowledge in Islamic thought from the viewpoint of the Islamic philosopher Sheikh al-Ra’ees Abu Ali Ibn Sina. The study attempts to give an answer to a basic question: What are the ranges and limits of reason in religious knowledge? According to Avicenna’s viewpoint, is it absolute or limited? If it is limited, are its limits divinely or humanly? The study gives answers to these questions, following the descriptive (...) approach through showing a set of concepts related to conceptual principles. We also have followed the analytical approach, based on the divisions of knowledge and reason according to Avicenna, in order to define the kind of reason he had meant, and to know the ranges and limits of reason in the field of religious knowledge. Besides, the spurious arguments raised against this approach have been discussed and answered according to Avicenna’s principles. It has become clear, through the article, that reason has a basic position in the exploration of religious knowledge that comes within the limits of reason. (shrink)

This article attempts to study, with a critical analytical approach, an important topic related to the question of the reality of religious faith. Faith is a voluntary heart inclination and belief, flowing from man’s knowledge and awareness. In spite of the close relation between faith and knowledge, its essence is still different from the essence of science and knowledge.This look to the reality of faith in the Islamic awareness differs from what is said about it in the Christian awareness. In (...) the article, two viewpoints on faith are discussed in light of Christian culture. The first is the viewpoint of the faith in cases, represented by Saint Thomas Aquinas, and the second is the viewpoint of the Will Doctrine represented by William James. As for Islamic culture, the viewpoints about the reality of religious faith, adopted by the Mu'tazilites, the Ash'arites and the Twelver Shia, have been talked about. However, the Islamic look to religious faith came to be different from that in Christian awareness; hence, the two should not be considered the same in both cultures. (shrink)

In the past, all sciences came within a single philosophical framework. It was this framework that defined the ruling principles of each science. It was so until the advent of new science. However, with the appearance of experimental schools, that believed in no value but the data based on the senses, philosophy – and especially metaphysics – was removed from the circle of science. Yet, with the appearance of different schools in the philosophy of science in the second half of (...) twentieth century, it became clear that we do not face nature with an empty mind, and that scientists make their efforts and develop their theories while having in mind some general assumptions. Furthermore, experimental sciences cannot answer some questions raised within those sciences themselves. In order for those questions to be answered, they need a higher reference.In this article, and through showing the possibility and how metaphysical viewpoint would affect physical theorizing, we will point out that ruling principles over sciences can be taken from different philosophical schools, or from religions. In this concern, monotheistic religions can provide these principles in the easiest and most comprehensive way. (shrink)

The research on the truth of religious faith and how it is formed is one of the topics that have drawn the attention of thinkers for a long time. In recent decades, this topic has received a special interest by scientism philosophers. Some of these philosophers, who presumed that man was nothing but a materialist being –along with his characteristics, such as faith and awareness– have tried to find natural explanations of religious faith. In this paper, I will explain this (...) from two dimensions: a neurobiological explanation and a socio-psychological explanation. I will then analyse and criticise these explanations. I have argued that they are not compatible with scientific standards. Finally, I give a religious-oriented explanation of the reality of faith and how it is formed. In this explanation, faith is classified into true faith and false faith, whether or not the thing believed in is real. It is emphasised on that any kind of explanation of truth and how faith is formed would be incomplete when this classification is not taken into consideration. (shrink)

This article discusses one of the contemporary topics that have been associated with modernity and post-modernity studies. It is the historicism of reason, in light of some viewpoints of Arab modernists who have tried to make use of this Western viewpoint in the Arab and Islamic intellectual arena. That which is meant by the historicism of reason is the changing and altering nature of reason; given that reason is not an absolute or abstract thing secluded outside of time and place, (...) but rather, it is something completely associated with specific conditions and circumstances.The viewpoint undertaken by the followers of historicism of reason is based on a special view to reason, derived from Western thought, and it was set to be applied to language, the Quran, and Arab and Islamic thought. It is also based on a set of epistemological and ontological foundations. Following a descriptive and critical approach, the article discusses this viewpoint, trying to show its defects at both definition and foundations levels. (shrink)

The development and prosperity brought about by the laws and decisions legislated by the Western modernist mind have brought about many misconceptions and problems. Under the complexities and challenges faced by modern man, adhering to true religion and divine revelation – which had been the authority of legislation and codification for a thousand years – has led to abandonment of rationalism, especially modernist rationalism. On this basis, this paper, using an analytical-critical approach, sheds light on this misconception by addressing the (...) modern mind with its implications and consequences. A comparison is also made with Islamic rationalism in its high position, characteristics and dimensions that uncover the falsehood being fabricated against the adherence to the divine revelation. Among the results we have reached in this article, the modernist mind has been plagued by serious problems caused by its own Western modernist followers themselves who had sought another form of rationality. Moreover, Islamic rationalism, in general, does not oppose the consequences of modernist rationalism after revising its epistemological and practical problems. (shrink)