Has God Indeed Said? Skeptical Theism and Scriptural Hermeneutics

This paper demonstrates that the skeptical theist’s response to the problem of evil deprives the analytic theologian of theoretical resources necessary to avoid accepting as veridical merely apparent divine commands that endorse cruelty. In particular, I argue that the same skeptical considerations that lead analytic theologians to endorse skeptical theism also lead to what I call “divine command skepticism”—an inability to make certain kinds of judgements about what a good God would or would not command. The danger of divine command skepticism is not that it generates new reasons to think that God has commanded horrors, but, rather, that it undercuts the defeaters we might otherwise have for thinking that God has commanded those horrors. It does so both by rendering illicit certain theological and hermeneutical methodologies employed within liberatory frameworks (i.e., various kinds of liberation theologies) and by depriving the theologian of some of the more “traditional” mechanisms for resolving such apparent conflicts.

Guardianship Prevention Strategies of the Believers from the Infidels based on the Structural Interpretation of Surah Al-Mumtahanah

One of the destructive and important harms that is always in the forefront of any Islamic society is accepting the guardianship of the infidel enemies. Believers at first glance believe that the infidels do not have guardianship over them, but sometimes the infidels' guardianship over them is achieved through the intangible "induction of friendship and friendly relations with infidels." and The Holy Qur'an states this in Surah Al-Mumtahanah 'and Allah's prohibition from these friendly relations, the committing of which is considered disobedience to divine commands and sin. Since structural interpretation plays an important role in understanding the divine verses and applying the teachings of the Holy Quran, the structural interpretation of Surah Al-Mumtahanah 'was used to show Allah has not limited himself to the introduction of sin of, "accepting the guardianship of the infidel enemies through friendly relations with them. And in order to protect society and prevent that sin, he has stated the Insight, tendency and action strategies in the text of Surah Al-Mumtahanah.

مقاصد شریعت (تعارفی مطالعہ)

The ultimate objectives of shariah have been indicated (stated) in numerous verses of the Holy Quran and in the sacred traditions of Holy profit (SAWS) and a set of reforms have been highlighted for enforcement as a purpose of divine commands. Brillscholars and stalwarts of Islamic sciences like Imam Ghazali, Allama Azzedine bin Abdus salam Allama ibn e Qayyum, Allama Shatbi, and imam Shah Wali Ullah R.A have rendered their valuable services in the above-mentioned domain. This article is an introductory study of that knowledge and in the article significance and essentiality of the purposes of shariah have been explained after detailed interpretations of these purposes. Opinions of ancient and modern experts of the concerned field of knowledge have also been incorporated. Finally, various types of objectives of shariah have been debated.

A right to be weird is a good reason to give religion special treatment

Proponents of special treatment for religion are increasingly drawn to the implausible claim that (what someone takes to be) divine commands should always supersede human ones. A better account would acknowledge that religion is only one among many profound human concerns. The recognition that there is an enormous variety of deep and valuable commitments undergirds the claims of both gay rights and religious freedom. These can only be protected one at a time, and that is a sufficient reason for singling out religion for special treatment.

EFEKTIFITAS PENGGUNAAN METODE DEMONSTRASI PADA PEMBELAJARAN FIQIH

The purpose of this study was to determine the use of demonstration methods in fiqh learning, to determine the obstacles faced in the use of demonstration methods in students, to find out the solutions applied in overcoming obstacles that occur in demonstration methods and to find out student learning outcomes in jurisprudence learning at MI PUI Jatisawit. While the solutions implemented to overcome these obstacles include: Making regulations that require students to carry out divine commands, motivate students and provide guidance in carrying out Fiqh learning, complete infrastructure as support for KBM, provide evaluation and oversee student activities during at school, and increase the hours of religious studies that initially only two hours to three hours. Moreover, for student learning outcomes in jurisprudence, lessons can be categorized as useful, which is first calculated using the percentage scale calculation.

Voluntarism, Naturalism, and Moral Realism

Pufendorf criticizes Hobbes from a voluntarist point of view. He argues that if there were no divine commands, Hobbes would be right to derive morality from self-interest. Divine commands introduce the element of morality that goes beyond self-interest. Suarez is wrong, therefore, to believe in objective morality without divine commands. Shaftesbury attacks both egoists and voluntarists as ‘nominal moralists’ who overlook the objective reality of moral rightness and wrongness. Cudworth defends this position, arguing that any attempt to derive genuine morality from commands leads to a vicious regress. Clarke argues, from a position similar to Cudworth’s, that Hobbes cannot consistently maintain his view that nothing is morally right or wrong without enforcement by an organized state.

Scotus and Ockham

Scotus and Ockham reject the Aristotelian outlook, as Aquinas presents it, and develop a voluntarist account of the will and of morality. In their view, determination by practical reason does not ensure free will; a free will must be wholly undetermined by reason. Nor can it be determined by the desire for one’s ultimate good; the impulse towards the right is separate from the impulse towards happiness. If we apply these principles to the freedom of the divine will, we find that God could not be free if the nature of right and wrong were independent of the divine will. We must infer that moral rightness and wrongness are ultimately constituted by divine commands.

Morality and Social Human Nature

One important link that connects mediaeval and modern moral philosophy is the theory of natural law and the natural basis of moral rightness and wrongness. Suarez claims to defend a ‘middle way’ between the views of Aquinas and the voluntarists (Scotus and Ockham). Since natural law is genuine law, it depends on commands, and therefore on divine commands. But the precepts of natural law are not the principles of morality. Right and wrong are constituted by facts about human nature, and not by any commands, divine or human. Suarez therefore is to some extent a voluntarist about natural law, but a naturalist and objectivist about morality. Grotius agrees with Suarez that the moral basis of natural law consists in facts about human nature. These facts support objective moral principles that do not depend on the laws of any particular state.

Moral Duties and Divine Commands: Is Kantian Religion Coherent?

Kant argues that morality leads to religion, and that religion consists in regarding our moral duties as divine commands. This paper explores a foundational question for Kantian religion: When you think of your duties as divine commands, what exactly are you thinking, and how is that thought consistent with Kant’s own account of the ways that morality is independent from God? I argue that if we assume the Kantian religious person acts out of obedience to God, then her overall outlook will be inconsistent. I then develop an account of regarding duties as divine commands that does not involve acting out of obedience to God. This account, however, faces an objection—that without obedience, one cannot actually be thinking of duties as divine commands. In the final section, I consider this objection and suggest a response.

Romantic Art

On Hegel’s view, Christianity’s radical claim that God has appeared in a human body and in historical time revolutionizes humans’ attitude toward the divine. This development has serious consequences for art. Since myths are no longer the source of religion, art becomes superfluous. But it continues in ways that confirm humans’ growing sense of subjectivity. In early Christian paintings, we see intensely interior gazes, signaling a new depth of self within each human. In chivalric poetry, knights fight for increasingly secular goals. In Shakespeare’s plays, characters act on their own subjective aims rather than divine commands. In Hegel’s own generation, romantic novels celebrate everyday humans pursuing domestic quests, a development that Hegel warns will lead art to end in prose.