saldeh hasanzadeh; ali karbalaei pazoki; Jamal Babalian
Abstract
Using a descriptive and analytic method, the present paper has analyzed the rejection of Mûtâkâllîmūn’s theory of the mere spiritual perfectibility of man in the world of Purgatory, based on the innovative principles of Mûllā Ṣâdrā’s Transcendent Philosophy ...
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Using a descriptive and analytic method, the present paper has analyzed the rejection of Mûtâkâllîmūn’s theory of the mere spiritual perfectibility of man in the world of Purgatory, based on the innovative principles of Mûllā Ṣâdrā’s Transcendent Philosophy in Al-Shâwāhîd al-Rûbūbîyyâh. In this paper, we have tried to examine and explain the concept of purgatory perfectibility and to emphasize on the realization of purgatory perfectibility from the perspective of the Qur’an and the Islamic traditions, based on the certain religious doctrines. Then, we have considered “the true perfection of the Soul”, which is an inner journey “from Self to the Self”, and on this basis, we have examined the conflict between the views of Mûtâkâllîmūn and the Ṣâdrāean Transcendent Philosophy about the definition of the true reality of man and its degrees. Finally, we have discussed on the rejection of Mûtâkâllîmūn’s restricting the perfectibility to “the intellectual and spiritual perfectibility”, based on Mûllā Ṣâdrā’s four ontological and epistemological principles about the possibility of practical and bodily purgatory perfectibility, which include “the agency of the rational soul and its essential sufficiency”, “the place of the souls in having the most subtle substantiality and the most intense spirituality”, “the perfections and the sovereignty of the faculty of imagination in the world of Purgatory”, and “the subtlety and lightness of the rational soul”.
Bibi Mahdiye Tabatabae; Hadi Samadi
Abstract
Those Iranian authors who have commented on the verification or falsification of the theory of evolution have approached it in very general way. Two types of explications can make future comments more accurate: first, noticing the fact that this theory consists of several sub-theories: It seems ...
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Those Iranian authors who have commented on the verification or falsification of the theory of evolution have approached it in very general way. Two types of explications can make future comments more accurate: first, noticing the fact that this theory consists of several sub-theories: It seems that ‘evolution-as-such’, ‘natural selection’, ‘common ancestor’, and ‘gradualism’ are largely confused in the writings of some Iranian writers. Most Iranian thinkers (Isfahani, Allameh Tabatabai, Allameh Jafari, Motahhari, Yadollah Sahabi, Makarem Shirazi, Mesbah Yazdi, Sobhani, Meshkini, and Abdolkarim Soroush) point to the issue of natural selection and common ancestor and believe that the reason for refutation or falsification of this theory is based on these two sub-theories. When considering the verification or falsification of a theory, it is necessary to pay attention to the analyses that have been made in the philosophy of science over the last century about the refutation and proof of a scientific theory. The present paper shows that the majority of Iranian writers' comments are based on these two sub-theories, though there are some exceptions. The authors' findings in this paper are twofold: first, the theory of natural selection as a principle is mathematically provable and therefore not subject to falsification. Second, other parts of the theory of evolution are falsifiable and unprovable, but subject to modification. That is why, many parts of the theory have been refuted or modified since Darwin.
Mahmoud Rasouli; Mohsen Jahed
Volume 19, Issue 4 , January 0, , Pages 19-38
Abstract
Abstract
The concept of creativity of beings among the Islamic theologians and the Islamic tradition has a long history. In this article, Najafi Isfahani's view about how human is born and his exception to the general law of evolution of beings are discussed. By adopting the principles of science, religion, ...
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Abstract
The concept of creativity of beings among the Islamic theologians and the Islamic tradition has a long history. In this article, Najafi Isfahani's view about how human is born and his exception to the general law of evolution of beings are discussed. By adopting the principles of science, religion, and hermeneutics, he considers man's creature to be gradually evolving as justifiable, rational, and scientific, and sees it as a violation of the process of Darwinian evolution and neo-Darwinian evolutionism Introduces. In his opinion, one can distinguish between the evolution of beings and the creation of mankind and in some way considered man's creation as special. Najafi Esfahani, analyzing and criticizing the founding principles of the atheist evolutionists and removing the charge of materialism and atheisticism from the principle of the theory of Darwinian transformation, both to eliminate the doubts of the disbelievers of monotheist and theologians, and Darwin's theory of evolution-free of the approach Philosophy - A scientific principle that deals with the explanation of the process of the emergence of life. The final outcome of his approach to the emergence of man, based on his predispositions in theology and theology, is summarized in the creation of God toward man and the abolition of human evolution from the perspective of evolutionary theory. In the critical encounter with human evolution, he has used Darwin's manuscripts and critique of other evolutionists on the subject of human evolution.
