University of Tehran PressPhilosophy of Religion2008-706321420250317Exploring the World After Death in the Horror Genre Movies from the Perspective of ReligionsExploring the World After Death in the Horror Genre Movies from the Perspective of Religions25527110037510.22059/jpht.2025.371564.1006019FAKianaAbolhassaniDepartment of Cinema, Faculty of Art & Architecture, Tarbiat Modares University, Tehran, IranMohammad AliSafooraDepartment of Cinema , Faculty of Art & Architecture, Tarbiat Modares University, Tehran, IranAmir HasanNedaieeDepartment of Cinema, Faculty of Art & Architecture, Tarbiat Modares University, Tehran, IranJournal Article20240123This article aims to address the questions: “what is the religious criterion and effect of the presence of spirits in horror movies on the audience?” and “How can one find a semantic relation and pattern shared by the subject of afterlife in this genre?” In this article, we analyzed distinguished movies of horror genre revolving around the subject of the world after death using a qualitative approach, a combination of descriptive and analytical methods, and a review of religions. A recognition of the history of the world after death in non-monotheism religions has been achieved according to Edward Burnett Tylor theories, and in Christianity, this has been achieved according to the holy book (the Bible). As a result, it was found that horror movies with the theme of the world after death can have both indirect and direct religious functions as well as a direct allusion to a religion, because they can remind the audience of the call of death and the world after death.This article aims to address the questions: “what is the religious criterion and effect of the presence of spirits in horror movies on the audience?” and “How can one find a semantic relation and pattern shared by the subject of afterlife in this genre?” In this article, we analyzed distinguished movies of horror genre revolving around the subject of the world after death using a qualitative approach, a combination of descriptive and analytical methods, and a review of religions. A recognition of the history of the world after death in non-monotheism religions has been achieved according to Edward Burnett Tylor theories, and in Christianity, this has been achieved according to the holy book (the Bible). As a result, it was found that horror movies with the theme of the world after death can have both indirect and direct religious functions as well as a direct allusion to a religion, because they can remind the audience of the call of death and the world after death.https://jpht.ut.ac.ir/article_100375_8d94d61635331af8ca8174727b6790c1.pdfUniversity of Tehran PressPhilosophy of Religion2008-706321420250317A Critical Review of the Approach of Open Theism in Solving the Problem of EvilA Critical Review of the Approach of Open Theism in Solving the Problem of Evil2732839993410.22059/jpht.2024.381972.1006072FAEisaMohammadiniaDepartment of Islamic Philosophy and Theology, Faculty of Theology, University of Mazandaran, Babolsar, IranSeyed Mohammad AliDibajiDepartment of Islamic Philosophy and Theology, Faculty of Theology, College of Farabi, University of Tehran, Qom, IranJournal Article20240908Every new school and method in theology and philosophy of religion has to address the different issues that believers face in order to demonstrate its comprehensiveness and coherence. Open theism has attempted in this direction and offered its answers to these problems based on the theory of openness. It emerged in protest against the incompatibility of classical theism with the Bible and its overreliance on metaphysics and Greek philosophy. Using a reductionist view of God's power and a defensive system grounded on love, open theologians attempted to address the issue of evil while reframing God's relationship with the world. However, their strategy in this regard is heavily criticized, meaning that they have failed to attribute love to God in addition to denying His authority to compel. The other major critiques brought against their position are a return to classical theology and the existence of a paradox in the concept of gratuitous evil. Through the use of descriptive and analytical methods, the open theistic approach to resolving the evidential problem of evil is analyzed and critiqued in this study. Despite the small number of studies that have been conducted on this theological school, their perspective and method for addressing the issue of evil have not yet been reviewed; this significant finding is made in the current study.Every new school and method in theology and philosophy of religion has to address the different issues that believers face in order to demonstrate its comprehensiveness and coherence. Open theism has attempted in this direction and offered its answers to these problems based on the theory of openness. It emerged in protest against the incompatibility of classical theism with the Bible and its overreliance on metaphysics and Greek philosophy. Using a reductionist view of God's power and a defensive system grounded on love, open theologians attempted to address the issue of evil while reframing God's relationship with the world. However, their strategy in this regard is heavily criticized, meaning that they have failed to attribute love to God in addition to denying His authority to compel. The other major critiques brought against their position are a return to classical theology and the existence of a paradox in the concept of gratuitous evil. Through the use of descriptive and analytical methods, the open theistic approach to resolving the evidential problem of evil is analyzed and critiqued in this study. Despite the small number of studies that have been conducted on this theological school, their perspective and method for addressing the issue of evil have not yet been reviewed; this significant finding is made in the current study.https://jpht.ut.ac.ir/article_99934_5af8c7207cb4ca7e1578e96c38d91dae.pdfUniversity of Tehran PressPhilosophy of Religion2008-706321420250317Criticism of the Views of the Deniers of the Legitimacy of Religious Science from the Perspective of the Qur'an with the Approach of Answering DoubtsCriticism of the Views of the Deniers of the Legitimacy of Religious Science from the Perspective of the Qur'an with the Approach of Answering Doubts28530010025810.22059/jpht.2025.378772.1006059FAMohamad AliAsadinasabQuran study Department, Research Institute of Islamic Culture and Thought, Tehran, IranFaridehPishvaeiQuran and Hadith Department, Research Institute of Islamic Studies of Al-Zahra Community,
Qom, IranJournal Article20241105One of the main presuppositions in the subject of religious knowledge and Islamization of knowledge is the legitimacy and permissibility of its establishment, which implies that the desirability, and then, the necessity should be considered reasonable. Therefore, it is important to try to prove it. In this field, some Muslim intellectuals, based on various reasons, do not consider religious knowledge as legitimate and permissible. This article, using a library method based on the Quranic doctrine and with an analytical-critical approach, has investigated the views of those who deny the legitimacy of religious knowledge and especially the Islamization of knowledge in the form of answering doubts. Doubts drawn from the point of view of deniers could be categorized in the areas of scientific and rational deficiencies of religious knowledge; Ideologization of knowledge and its dependence on governance; the complexity of today's conditions and the lack of religious foundations; the abandonment of Islamization of knowledge; the sanctity of the knowledge attributed to Islam, the prohibition of criticism and its ineffectiveness; existence of wide disagreement among experts and the perceived oddity of Islamization of knowledge; the uselessness of Islamic humanities or lack of interest in it; improper interference in experimental sciences and ambiguity in the influences of revelatory content on human experimental sciences; all of which were addressed in this article based on Quranic doctrine and rational reasoning. The result is that the establishment of religious knowledge is a legitimate and permissible matter, and the lack of correct understanding of it, the process of its formation, and the negligence or failure in this field, do not cause uncertainty about the permissibility and legitimacy of its principle.One of the main presuppositions in the subject of religious knowledge and Islamization of knowledge is the legitimacy and permissibility of its establishment, which implies that the desirability, and then, the necessity should be considered reasonable. Therefore, it is important to try to prove it. In this field, some Muslim intellectuals, based on various reasons, do not consider religious knowledge as legitimate and permissible. This article, using a library method based on the Quranic doctrine and with an analytical-critical approach, has investigated the views of those who deny the legitimacy of religious knowledge and especially the Islamization of knowledge in the form of answering doubts. Doubts drawn from the point of view of deniers could be categorized in the areas of scientific and rational deficiencies of religious knowledge; Ideologization of knowledge and its dependence on governance; the complexity of today's conditions and the lack of religious foundations; the abandonment of Islamization of knowledge; the sanctity of the knowledge attributed to Islam, the prohibition of criticism and its ineffectiveness; existence of wide disagreement among experts and the perceived oddity of Islamization of knowledge; the uselessness of Islamic humanities or lack of interest in it; improper interference in experimental sciences and ambiguity in the influences of revelatory content on human experimental sciences; all of which were addressed in this article based on Quranic doctrine and rational reasoning. The result is that the establishment of religious knowledge is a legitimate and permissible matter, and the lack of correct understanding of it, the process of its formation, and the negligence or failure in this field, do not cause uncertainty about the permissibility and legitimacy of its principle.https://jpht.ut.ac.ir/article_100258_05292d2dfbc0fe31515c55fe14694e24.pdfUniversity of Tehran PressPhilosophy of Religion2008-706321420250317Innovative Opinion of Allameh Tabatabai About Qadha and QadrInnovative Opinion of Allameh Tabatabai About Qadha and Qadr30131510085110.22059/jpht.2025.384817.1006083FARezaAkbarianDepartment of Philosophy, Tarbiat Modares University, Tehran, IranNayereKazemiDepartment of Philosophy, Tarbiat Modares University, Tehran, IranJournal Article20241104Qadha and Qadr is one of the important intellectual and philosophical issues which, although rooted in religious beliefs, can overshadow many important matters related to human life. Considering the importance of this issue, Islamic philosophers have endeavored to explain Qadha and Qadr. It is clear that they have conducted this analysis based on their philosophical foundations. Most of the philosophers, by accepting the science of grace and the science of the origin of verbs for God, have proposed Qadha and Qadr in connection with divine science. Allameh Tabatabai, in a different approach, with the two worlds of command and creation, and the characteristics related to these two worlds, has considered Qadha to be current in both worlds, and holds divine destiny to be related to the world of creation. By refuting the science of observation, rejecting determinism and explaining God's special relationship with creatures, he was able to prove God's direct knowledge and efficacy in detail, unlike the philosophers of the past. Therefore, he proved objective judgment and destiny in connection with God's efficacy in a different way. Thus, in terms of existence and evidence, in the world of facts and in the system of creation, every action is God's action and divine decree, and in terms of attribution to the subject, in the system of validity and legislation, it is the action of man and divine destiny. In this research, while explaining the fundamentals of Allameh Tabatabai, it is clarified what his innovation in expressing Qadha and Qadr is, and how this innovation can favorably explain the debates related to Qadha and Qadr.Qadha and Qadr is one of the important intellectual and philosophical issues which, although rooted in religious beliefs, can overshadow many important matters related to human life. Considering the importance of this issue, Islamic philosophers have endeavored to explain Qadha and Qadr. It is clear that they have conducted this analysis based on their philosophical foundations. Most of the philosophers, by accepting the science of grace and the science of the origin of verbs for God, have proposed Qadha and Qadr in connection with divine science. Allameh Tabatabai, in a different approach, with the two worlds of command and creation, and the characteristics related to these two worlds, has considered Qadha to be current in both worlds, and holds divine destiny to be related to the world of creation. By refuting the science of observation, rejecting determinism and explaining God's special relationship with creatures, he was able to prove God's direct knowledge and efficacy in detail, unlike the philosophers of the past. Therefore, he proved objective judgment and destiny in connection with God's efficacy in a different way. Thus, in terms of existence and evidence, in the world of facts and in the system of creation, every action is God's action and divine decree, and in terms of attribution to the subject, in the system of validity and legislation, it is the action of man and divine destiny. In this research, while explaining the fundamentals of Allameh Tabatabai, it is clarified what his innovation in expressing Qadha and Qadr is, and how this innovation can favorably explain the debates related to Qadha and Qadr.https://jpht.ut.ac.ir/article_100851_a39d4a885e916c45dff80c669bc9d4d9.pdfUniversity of Tehran PressPhilosophy of Religion2008-706321420250317A Critical Analysis of Richard Dawkins' "Simplicity Argument" Against AtheismA Critical Analysis of Richard Dawkins' "Simplicity Argument" Against Atheism31733010101410.22059/jpht.2025.382398.1006074FAAlirezaNorouziDepartment of Theology and Islamic Studies, Faculty of Theology and Islamic Studies, University of Tehran, Tehran, IranSeyed MojtabaMirdamadiDepartment of Theology and Islamic Studies, Faculty of Theology and Islamic Studies, University of Tehran, Tehran, IranJournal Article20240927Charles Darwin, as a biologist, did not seek philosophical conclusions from the theory of "evolution of species." However, his view later became the basis for the atheistic interpretation of creation by some, such as Richard Dawkins. In Dawkins' view, "natural selection" alone, without the assumption of an intelligent origin, through a longitudinal and cumulative process, forms complex forms of life, and this explanation presents a simpler account of the order of existence compared to the theory of divine creation. Therefore, according to the principle of the best explanation, this view should be accepted. He called this statement "the argument for simplicity." This article, using the method of conceptual, propositional and systematic analysis, makes it clear that Dawkins' argument for simplicity is based, first, on a set of logical and philosophical fallacies. He expects an explanation of why and what caused the formation of the natural order from an explanation of how it was formed, and it is clear that such an imposition will logically lead nowhere. Secondly, Islamic texts, philosophical rules, and self-knowledge indicate that cumulative random evolution is not only not the best explanation but also the most unlikely explanation, and even an impossible explanation.Charles Darwin, as a biologist, did not seek philosophical conclusions from the theory of "evolution of species." However, his view later became the basis for the atheistic interpretation of creation by some, such as Richard Dawkins. In Dawkins' view, "natural selection" alone, without the assumption of an intelligent origin, through a longitudinal and cumulative process, forms complex forms of life, and this explanation presents a simpler account of the order of existence compared to the theory of divine creation. Therefore, according to the principle of the best explanation, this view should be accepted. He called this statement "the argument for simplicity." This article, using the method of conceptual, propositional and systematic analysis, makes it clear that Dawkins' argument for simplicity is based, first, on a set of logical and philosophical fallacies. He expects an explanation of why and what caused the formation of the natural order from an explanation of how it was formed, and it is clear that such an imposition will logically lead nowhere. Secondly, Islamic texts, philosophical rules, and self-knowledge indicate that cumulative random evolution is not only not the best explanation but also the most unlikely explanation, and even an impossible explanation.https://jpht.ut.ac.ir/article_101014_866f0d149af3ecad7b829c8b6b9af3a2.pdfUniversity of Tehran PressPhilosophy of Religion2008-706321420250317Examining Ayatollah Javadi Amoli's and Ayatollah Mesbah Yazdi's Perception of "Theology " and Its Role in Explaining the Extent of Scientific Authority of the Qur'anExamining Ayatollah Javadi Amoli's and Ayatollah Mesbah Yazdi's Perception of "Theology " and Its Role in Explaining the Extent of Scientific Authority of the Qur'an33134610097310.22059/jpht.2025.385679.1006086FASalehehMalboobiDepartment of Comparative Interpretation, Faculty of Islamic Sciences and Education, Al-Mustafa International University, Qom, IranMohammad SadeqYousefi MoqaddamDepartment of Comparative Studies, Research Institute of Culture and Quranic Sciences, Research Institution of Islamic Sciences and Culture, Qom, IranSeyyed MohammadMusavi MoqaddamDepartment of Quran and Hadith Sciences, Faculty of Theology, College of Farabi, University of Tehran, Qom, IranJournal Article20241123The discussion of the scientific authority of the Holy Quran is not only a basic principle in the field of Islamic thought, but it has been emphasized by Shia scholars. Therefore, the Qur'an, as the common axis of all Muslims, should be the center of different sciences, both Islamic and human, and the main feature of the Islamic movement in the world should be formed based on it. In this direction, many efforts have been made; however, its methodological dimensions, theoretical foundations and application directions have not been given serious attention so far, and it has not been adequately addressed in the realm of academic efforts of Islamic scholars. The approach to the scientific authority of the Holy Qur'an speaks of the position of knowledge and revelation in Islamic, human and natural sciences as different fields of sciences. Additionally,, in each of the sciences, there are different realms as the levels of that science, and the scientific authority of the Holy Qur'an is to investigate the effect of the Qur'an on this level of knowledge. The upcoming research aims to analyze the views of Ayatollah Javadi Amoli and Ayatollah Misbah Yazdi on the scope of scientific authority of the Qur'an in terms of its ability to cite. This article will deal with the theories and views of the above two commentators regarding the scientific authority of the Qur'an using a descriptive method and a case study.The discussion of the scientific authority of the Holy Quran is not only a basic principle in the field of Islamic thought, but it has been emphasized by Shia scholars. Therefore, the Qur'an, as the common axis of all Muslims, should be the center of different sciences, both Islamic and human, and the main feature of the Islamic movement in the world should be formed based on it. In this direction, many efforts have been made; however, its methodological dimensions, theoretical foundations and application directions have not been given serious attention so far, and it has not been adequately addressed in the realm of academic efforts of Islamic scholars. The approach to the scientific authority of the Holy Qur'an speaks of the position of knowledge and revelation in Islamic, human and natural sciences as different fields of sciences. Additionally,, in each of the sciences, there are different realms as the levels of that science, and the scientific authority of the Holy Qur'an is to investigate the effect of the Qur'an on this level of knowledge. The upcoming research aims to analyze the views of Ayatollah Javadi Amoli and Ayatollah Misbah Yazdi on the scope of scientific authority of the Qur'an in terms of its ability to cite. This article will deal with the theories and views of the above two commentators regarding the scientific authority of the Qur'an using a descriptive method and a case study.https://jpht.ut.ac.ir/article_100973_059424a15746617aefaad41de3f2c4fa.pdf