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Axioms are crucial to epistemic frameworks, as several schools of the history of science have recognized. The issue of the current research is that in the validation of axioms, what defects does the intuitive approach entail, and how can the intersubjective approach (based on the ideas of Islamic philosophers) be explained as an alternative, less-known system? The former is dedicated to clarifying and criticizing what is called the intuitive approach to validating axioms: this approach is attributed to classical philosophers and consists of assuming that axioms are propositions whose truth is immediately evident upon taking into account the terms they are based on. The latter focuses on clarifying the alternative approach, called the intersubjective approach of validating axioms (IAVA): this approach is attributed to a specific Islamic tradition, developed by Avicenna and Mullā Ṣadrā, and consists of assuming that axioms are propositions that cannot be rationally proved, denied, or doubted, without being already assumed. In this article, we present the intersubjective approach from a historical point of view.

Atheists have long advanced arguments against the existence of God, challenging the claims of theists. Among these, John L. Schellenberg has proposed an argument known as “divine hiddenness,” which has garnered significant attention from philosophers of religion. Therefore, the subject of this paper is to critique and examine this argument based on the ontological foundations of Avicenna, one of the greatest theist philosophers and prominent figures in Islamic philosophy. The methodology of this article is descriptive-analytical, based on an ontological examination of the rational possibility of connection and the occurrence of connection with the transcendent through religious and mystical experiences. Through a careful examination, it will be demonstrated that Avicenna’s ontological foundations not only support the possibility of relational experiences with the divine but also, when considered within the framework of logical argumentation and the epistemological certainty of mutawātirāt (mass-transmitted hadith), establish the reliability and certainty of such transcendent relations. Consequently, the argument from divine hiddenness—and by extension, atheism—is effectively refuted.

Knowledge of logic includes the rules that govern the way of thinking and reasoning. Muslims became familiar with this science in the third century by translating Aristotle's books and immediately faced the challenge of what does this science have to do with Islam? Should Muslims use the same method as Aristotle in their religious sciences or avoid paying attention to this science? The present research, by searching the books of Muslim jurists and theologians, shows that each of these two assumptions had supporters, and of course, the number of opponents of the science of logic was more than its supporters. And those opponents used violence against the proponents of the science of logic and brought arguments to ban the science of logic and tried to show that God is not pleased with this knowledge.This article also tries to bring these two views closer together. The final result of this research is that most of the arguments of the opponen of the logic are a warning for those who may not use this knowledge correctly or are involved in the thoughts of philosophers who have distanced themselves from religion.

According to Thomas Hobbes, public should and they normally accept what they find in place just because the alternative is destabilization and chaos. In this paper, I will argue that in Farabi’s theory the government actually would put its pace forward. As Farabi saw it, the state not only is the source of some benefits but also should be and is the source of human beings’ virtue and happiness. For Farabi, the first governor of the state resembles the heart in a body, or a physician in a city. Farabi’s utopia literally meaning ‘the excellent state’, consists of five levels. On the first level stands the philosopher or the prophet. The second level includes poets, music composers, writers and the likes of them. Farabi strongly believes in the power of imagination and that most people are under the influence of their imaginative faculty. This notion has an important outcome which influences his view on religion, prophet, and their relation with the public: images, in his view, are the most powerful means of influencing the public.

Ameri has a special perspective on the ideal society and its realization. He proposes individual and social moderation or justice and individual unity between internal forces and social unity among the members of society. Ameri believes that moderation, as the main component of virtue and happiness, acts at both the individual and social levels. At the individual level, moderation of the forces of the soul leads to the realization of the virtue of unity and ultimately causes the perfection of the human form and individual happiness, and at the social level, moderation is the factor that unifies society. Unity in society is the factor that keeps it Durable and differentiation in it causes its corruption and ruin. This unity is achieved from total justice and can be considered, from Ameri's perspective, an effect or characteristic of culture. This moderation and unity are not only raised in the individual and total dimension, but also include other dimensions such as the geography of the earth. Religion, with its individual and total moral and juridical commands, reason, with its sovereignty over powers, and love, with its unification of similar matters, play a fundamental role in achieving total moderation or justice and social unity.

For several centuries, Islamic philosophy has been in a state of "isolation," meaning it has lost its contemporaneity; it neither solves "problem" nor, at the very least, actively and seriously engages with contemporary issues. This paper, while addressing the nature, possibility, and realization of Islamic philosophy; the achievements of Islamic philosophy; and the historical evolution of Islamic philosophy (in early, late, and contemporary periods), distinguishes three types of Islamic philosophy: Islamic philosophy as a concept; Islamic philosophy as an actualized phenomenon (Peripatetic, Illuminationist, Sadrian, and Neo-Sadrian); and the future Islamic philosophy. The future Islamic philosophy is an ideal one, could emerge later, contingent on certain conditions and prerequisites, such as addressing contemporary issues, particularly socio-cultural and practical issues. It seems that the survival of Islamic philosophy and its avoidance of becoming merely historical -in contrast to the idea of the "end of Islamic philosophy"- depends on this. Since the ideal Islamic philosophy is one that solves problem, this naturally requires problem-oriented philosophical research. Thus, highlighting the importance of problem-oriented research; the nature of a problem; and the differences between a problem, subject, question, and difficulty, the paper will propose the most important and central strategies that could actualize the future or ideal Islamic philosophy. These strategies include: philosophical attention to new sciences and technologies; considering the fourth wave in philosophy; engaging with "Philosophy of"; adopting concrete approaches in philosophy; conducting interdisciplinary researches in philosophy; and employing new methods in philosophy.

Human happiness is one of important philosophical and theological discussions among thinkers and is the goal of every man who seeks it consciously or not, and explains and identifies it according to his view. Thinkers have not treaded the same course in their understanding of happiness. Some have perceived it to be material pleasures, some spiritual-intellectual and some a combination of the two. Allama Tabataba'i has defined happiness of everything as its attainment to its existential good thereby enjoying it. He has defined happiness for humankind as Divine proximity and approximating the Absolute Reality, and has defined the human ultimate perfection as "wilaya". He considers faith to be of the type of knowledge and practical observance, and highlights it in attainment to happiness. This study, by a descriptive-analytic method, led to the conclusion that happiness in Allama Tabatabaei's view consists in "Divine proximity" and attainment to "wilaya", the nearset way to reach this position is soul knowledge and faith is the most important element in realization of human happiness.

Considering the fundamental role of the intellectual foundations of every theologian in his opinions and theological thoughts, this article aims to examine the epistemological and methodological foundations of two influential theologians in the history of Islamic theology belonging to the two major theological schools, the Shiites (Imamīyyah) and the Muʿtazilites. This research has been done through the descriptive-analytical method, using library resources.  By analyzing the works and ideas of two thinkers, the researchers concluded that both theologians regard the knowledge of God as the primary obligation for every intellectually mature human being. This knowledge is intellectual and even pre-religious in nature. Furthermore, practical reason demands that every individual recognize the true Creator of themselves and the world. Morally, they are also bound to express gratitude to their benefactor.. Reason is not only the foundation of all religious knowledge but one must also seek guidance from the illuminating light of reason in understanding religion, for which the Book and tradition are the most important sources. These two thinkers align in their rational and narrative approaches to understanding religion; however, they differ regarding the function of reason, the relationship between reason and transmitted knowledge (naql), and specific instances within tradition, all of which are examined in this article.