Volume 15, Issue 1 , January 0, , Pages 1-16
Volume 15, Issue 2 , January 0, , Pages 1-26
Volume 15, Issue 3 , January 0, , Pages 1-24
Abstract
Monotheism and Attributes of God Almighty has always been one of most important subjects in theology, philosophy and also the most important problem of theologians, philosophers and the mystics of Abrahamic Religions. The attempt of the present article is to consider the viewpoints of two Jewish and ...
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Monotheism and Attributes of God Almighty has always been one of most important subjects in theology, philosophy and also the most important problem of theologians, philosophers and the mystics of Abrahamic Religions. The attempt of the present article is to consider the viewpoints of two Jewish and Muslim philosophers and to analyze them with a comparative view concerning The old Testament and Quran about unity of essence and attributes. In fact our goal is to survey the way The unity of essence employed to set forth through these two Holy Books. In Maimonides opinion who was Jewish the true unity of God means no composition or division and multiplicity can be ascribed to God. For this reason he rejects any attributes of essence and resembles this ascription to the impossibility of Gods corporality so all the attribution of the old Testament Comprising attributes of perfection of positive and attributes of corporal Ones must be interpretation. While Allameh Tabatabai, one of the Muslims thinkers, does not believe in any in compatibility, between the unity of essence and the real ascription of attributes of positive eternal beauty and divine majesty ascribed to God in Quran
Volume 15, Issue 4 , January 0, , Pages 1-19
Abstract
Perception has various kinds, and most important of it is the rational perception. One of the important issues in philosophy is the knowing the identity and understanding how to achieve to it. From the perspective of Avicenna, there are two approaches in this topic. The first one is the theory of abstraction ...
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Perception has various kinds, and most important of it is the rational perception. One of the important issues in philosophy is the knowing the identity and understanding how to achieve to it. From the perspective of Avicenna, there are two approaches in this topic. The first one is the theory of abstraction of quiddity from separable accidents. Avicenna believes that perception is the resulting of abstraction from external object and infusion it in the soul. In other word, the soul abstracts sensory forms from their matter and then makes them immaterial. When this abstraction is completed, rational perception will occur. The second one is the theory of the soul's connection with active intellect. There is non-material substance in the universe and it consist the intelligible realities. When the soul is connected to the intellectual substance, the special rational forms designed on the soul. In this article, both approaches are studied and reviewed.
Volume 16, Issue 1 , January 0, , Pages 1-20
Abstract
Ib Sina bases his philosophical system on the principle of distinction between existence and quiddity. This principle, but, have been criticized by some other philosophers and thinkers in Islamic world. It has been accepted for a long time by many scholars, and, today, it's still accepted, that some ...
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Ib Sina bases his philosophical system on the principle of distinction between existence and quiddity. This principle, but, have been criticized by some other philosophers and thinkers in Islamic world. It has been accepted for a long time by many scholars, and, today, it's still accepted, that some of this critics such as Suhrawardi and Ibn Rushd, have misunderstood Avicennian view of this distinction. But, is there really such a misunderstanding? Our response to the question of misunderstanding is that, as to Ibn Rushd, yes he did it, but, as to Suhrawardi, the answer is no he did not. Because Ibn Rushd sees Ibn Sina as a commentator who had misinterpretated Aristotle. While Suhrawardi do not think so. Analyzing Suhrawardi's 'iitibarat aqliyyah'[rational considerations] will show that, understanding basic differences between Aristotle and Ibn Sina and basing himself on the new elements of 'anvar-I ilahiyyah' [metaphysical lights] and 'izafah ishraqiyyah' [illuminative relation] which are the philosophical explanations of the theorem 'iijado-shey min la shey' [existentiating the thing not from something], makes him a different critic of Ibn Sina's philosophy. Ibn Sina himself in some cases had mentioned that he has never aimed external distinction betweet existence and quiddity, which he sees between wall and whiteness. He pruposes metaphysical distinction not external. Suhrawardi was aware of this kind of distinction precisely. Indeed, Suhrawardi's criticism is about metaphysical distinction, not external distinction, though the structure of his specific objections is similar to those which Ibn Sina and Ibn Rush pose against external distinction. This may be why there has been thought of Suhrawardi that he has misunderstood Ibn Sina's distinction between existence and quiddity.
Volume 16, Issue 2 , January 0, , Pages 1-18
Abstract
One of the problems that extremely challenged the philosophy of Avicenna is the theory of Imprinted Forms in the divine Substance as the attributes of divine knowledge before the creating. Ghazali, Suhrawardi, Tusi and many Islamic scholars, including the theologian and philosopher, with distrust on ...
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One of the problems that extremely challenged the philosophy of Avicenna is the theory of Imprinted Forms in the divine Substance as the attributes of divine knowledge before the creating. Ghazali, Suhrawardi, Tusi and many Islamic scholars, including the theologian and philosopher, with distrust on the theory went on to other ways to explain the divine knowledge. Mulla Sadra who agreed with the general view of Avicenna tries to express it in a way that does not put its false inevitable results. Therefore it can be claimed that Mulla Sadra's theory of the qualification of the divine knowledge before the creating is Avicenna's, but by correcting its weaknesses and strengthen and demonstrate the power of it.
Volume 16, Issue 3 , January 0, , Pages 1-14
Volume 16, Issue 4 , January 0, , Pages 1-18
Abstract
در تفسیر معنای «اصالت وجود و اعتباریت ماهیت» دو نظریه عمده وجود دارد. گروهی بر آنند که؛ هر چند آنچه حقیقتا و بالذات ملأخارج را پر کرده وجود است اما از آنجا که ماهیت چیزی ...
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در تفسیر معنای «اصالت وجود و اعتباریت ماهیت» دو نظریه عمده وجود دارد. گروهی بر آنند که؛ هر چند آنچه حقیقتا و بالذات ملأخارج را پر کرده وجود است اما از آنجا که ماهیت چیزی جز تعین و نحوه وجود نیست، در خارج عین وجود و به تبع آن حقیقتا موجود است. در نقطه مقابل گروهی معتقدند؛ آنچه حقیقتا عالم عین را در بر گرفته است صرفا حقیقت وجود است و ماهیات تنها نمود و تصویر وجود در پرده ذهن آدمی می باشند. از دیدگاه نظریه اول، اتحاد وجود و ماهیت چیزی جز عینیت خارجی ماهیت با وجود نیست ولی از دیدگاه نظریه دوم، اتحاد ماهیت با وجود صرفا به معنای صدق مفهوم ماهیت بر واقعیت خارجی می باشد.
هر چند برخی عبارات صدرالمتألهین هماهنگ با نظریه دوم است اما نگاه همه جانبه به عبارات و مبانی صدرالمتألهین ما را به نظریه اول رهنمون می سازد. دو شاهد مهم گواه بر این مدعا است؛ تشبیه رابطه وجود و ماهیت با رابطه ذات و صفات حق تعالی و مدعای صدرالمتألهین مبنی بر انطباق ماهیت ذهنی با ماهیت خارجی در مبحث «وجود ذهنی»
reza rezazadeh; tayebeh emamy
Volume 17, Issue 1 , January 0, , Pages 1-16
Abstract
The goal of this article is the explanation of typology of self- knowledge in sadrian philosophy and the relationship between each one. By exploring in the typology of self- knowledge in sadrian philosophy can be more recognition of Human self- knowledge. There are three steps from awareness in sadrian ...
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The goal of this article is the explanation of typology of self- knowledge in sadrian philosophy and the relationship between each one. By exploring in the typology of self- knowledge in sadrian philosophy can be more recognition of Human self- knowledge. There are three steps from awareness in sadrian philosophy as mentioned perception, sensory awareness, imagination and rational. So, self- knowledge can divide into three intuitive: sensory, imagination and rational. In the sense of self- knowledge one awareness into the sphere of his/her material existence in generally, and his/her body in specifically as “my body” and “myself” is mentioned. When one aware of his/her ideal body that is immaterial with material effect, into the sphere of imagination he/she has imaginative self- knowledge. Finally, rational self- knowledge is aware of immaterial nature without bodily or material sense. Therefore, Mulla Sadra said that human rational self- knowledge not perfectly immaterial but it’s also poison the imagination. Therefore, his/her rational self- knowledge is poison to the imagination.
mahmood hmudatafza
Volume 17, Issue 3 , January 0, , Pages 1-22
Abstract
As well as some contemporary scholars, pleadings, mollahadi sabzevari and lecturer Zonouzi of this argument, Angashthand new arguments, pleadings diverse as a result of the demonstration unit, the disregard for the philosophic principles enshrined in this version, content and how to draw conclusions ...
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As well as some contemporary scholars, pleadings, mollahadi sabzevari and lecturer Zonouzi of this argument, Angashthand new arguments, pleadings diverse as a result of the demonstration unit, the disregard for the philosophic principles enshrined in this version, content and how to draw conclusions from their premises; four independent proof was considered. Others confirmed this claim, similar objections from the idea predicates. In this way, the fish forger attribution theory, emphasizing the essence of the fish without dignity Tqyydyh and distorted forms of "begging" in terms of some conceptual principles, foremost critics has been the object of desire.
As a result of objections from view, forms of "begging the question" is more strength.
Maryam Samadieh; Majid Mollayousefi
Volume 17, Issue 4 , January 0, , Pages 1-24
Abstract
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Aristotle is the first philosopher who specifically focuses on phronesis or practical wisdom in detail. He has dealt with it in three areas of essence, elements of phronetic act, and phronesis functions. For Aristotle, phronesis was a moral and intellectual virtue and a prerequisite for the prosperity ...
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Aristotle is the first philosopher who specifically focuses on phronesis or practical wisdom in detail. He has dealt with it in three areas of essence, elements of phronetic act, and phronesis functions. For Aristotle, phronesis was a moral and intellectual virtue and a prerequisite for the prosperity of every individual and community. In his elaboration of the ontological position of phronesis, Aristotle differentiates it from other intellectual virtues such as episteme, techne, intuitive intellect, and Sophia. He argues that these last three items have to do with theory, while phronesis is about praxis and practice. He also differentiates between phronesis and Techne. Although techne, like phronesis, is about practice, practice in techne is of poiesis and construction nature. Phronesis, on the other hand, is a comprehensive and applied type of knowledge that not only dictates the daily activities, but also utilizes knowledge as a guide and a calculator. Moreover, what is referred to as an action in phronesis encompasses a variety of elements like perceiving the goal, desire, rational deliberation and prohairesis or rational choice. Aristotle also believes that phronesis gives a valuable framework for leading man’s life.
Akbar Orvati Movafagh; Abu Al-Ghasem Asadi
Volume 18, Issue 1 , January 0, , Pages 1-20
Abstract
Among the positive attributes of God, the attribute of will is of particular importance. While most philosophers and theologians have accepted God's possessing will, there has been a great deal of difference in its meaning between philosophers and different theological schools throughout history. ...
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Among the positive attributes of God, the attribute of will is of particular importance. While most philosophers and theologians have accepted God's possessing will, there has been a great deal of difference in its meaning between philosophers and different theological schools throughout history. In this article, in a descriptive-analytical method, referring to the works of Avicenna and Spinoza, the attribute of will and its related issues have been discussed in a comparative way. This article responds to three major questions, given the wide range of topics discussed in relation to will.
1. What does the divine will mean, and what is the semantic difference between Gods will and will in humans?
2. What is the relationship of divine will with its essence and its other attributes?
3. What is the relationship between the will of God and human will? From the frequent emphases of Avicenna on the lack of conceptual conflict of all divine attributes, and especially of the two traits of Gods will and knowledge, it follows that, like Spinoza, he does not intend to embrace the same conventional meaning of will that is coherent with desire and passion in the case of Human beings work, attributed to God.
Key Words: Will-Divine Will-Avicenna-Spinoza
hossein valeh
Volume 18, Issue 2 , January 0, , Pages 1-28
Abstract
Some Critics believe that the theory of Prophetic Dreams goes against Quran in four different ways. Quranic textual evidences, teachings and notions are sited as proof. The evaluation of these arguments shows that these criticisms rest on confusion of phenomenal topics with theological ones or circular ...
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Some Critics believe that the theory of Prophetic Dreams goes against Quran in four different ways. Quranic textual evidences, teachings and notions are sited as proof. The evaluation of these arguments shows that these criticisms rest on confusion of phenomenal topics with theological ones or circular invoking of of the rival theory of Recitation. The presupposition common to all these critics says that a second order theory can be proved by first order arguments.
sardar dekami; mohammad saeedi mehr; reza akbarian
Volume 18, Issue 3 , January 0, , Pages 1-28
Abstract
Abstract: With represent by distinction between existence and quiddity and ago Mirdamad, direct and indirect position of muslim philosophers about principality of one of these two or both of them- and also sentences about verbal disagreement among some of them- in their works, are seen. Since mollasadra ...
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Abstract: With represent by distinction between existence and quiddity and ago Mirdamad, direct and indirect position of muslim philosophers about principality of one of these two or both of them- and also sentences about verbal disagreement among some of them- in their works, are seen. Since mollasadra consider the existence as a principality thing and open the season about principality of existence, the issue of verbal disagreement is seen in some of work of Lahiji, disciple of him, and many of researchers believe that theory. In this article we expose, based on some of interpretation of principality of existence, for they believe objectivity for existence and quiddity, the possibility of verbal disagreement is denied. In some interpretations that the existence has objectivity and it has those qualities, since these qualities are in contrast with qualities of quiddity, the quarrel is real. In this article we survey the relation between verbal disagreement and self-evident of this issue, and we survey this issue that the reasons of principality is in agreement with verbal disagreement or not.
Gholamreza Shameli; ghasem kakaie; mohammad bonyani
Volume 18, Issue 4 , March 2018, , Pages 1-20
Abstract
There are different opinions about the Primal Matter among slamic philosophers. On the types and numbers of substances have been presented various views. One of the reasons for this disagreement is that some put Primal Matter among substances And others do not this. People like Abu al-Barakat Baghdadi ...
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There are different opinions about the Primal Matter among slamic philosophers. On the types and numbers of substances have been presented various views. One of the reasons for this disagreement is that some put Primal Matter among substances And others do not this. People like Abu al-Barakat Baghdadi and Sheikh Ishraq and at the present time , People like Motahari and Mesbah consider it to be rejected. although Sadr al-Motaalehin Shirazi explains in detail about Primal Matter and it is famous that he accepts it but by summing up his particular views on Primal Matter such as the non-existence of Primal Matter and inteligible and non-causality for it in relation to Form and abstraction Primal Matter of form and … As well as according to the principles such as the primacy of existence ,existential gradation and of the Division of self-subsistent existence and connective being, It can be seen that in terms of Mulla Sadra Primal Matter is secondary intelligible.
reza rezazadeh
Volume 19, Issue 1 , January 0, , Pages 1-20
Abstract
The purpose of this article is to examine the gender issue by emphasizing ontology, anthropology, and epistemology of Mulla Sadra. Although Mulla Sadra did not directly address the gender issue, but considering its ontological, human-cognitive and epistemological foundations, he can refer to some of ...
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The purpose of this article is to examine the gender issue by emphasizing ontology, anthropology, and epistemology of Mulla Sadra. Although Mulla Sadra did not directly address the gender issue, but considering its ontological, human-cognitive and epistemological foundations, he can refer to some of the hidden layers of this wise thought in this field of radiation Throw The ontological-semantic attitude of gender (femininity and masculinity) is not based on the originality of existence and the only and only existential level of existence among humans is assumed. Man has the same essence as other beings and extends from the lowest to the full extent of power. In this conversion and intriguing transformation femininity and masculinity are not conceivable. On the basis of the human's anthropology, gender does not share the identity and truth of man, and these characteristics and distinctions are beyond the limits of humanity. In the epistemology section, according to Mulla Sadra, human beings are not at the same time in terms of knowing one's knowledge, but everyone has a degree of knowing. But the difference in degrees of knowledge lies in the difference in the level of the existential of individuals, not their gender. In fact, femininity and masculinity are the characteristics of nature and body, as is the case in plants and animals.
ruhallah najafi
Volume 19, Issue 2 , January 0, , Pages 1-18
Abstract
Fakhr al-Din Razi is one of the pioneers of theology and an eminent commentator of the holy Quran who lived in the sixth and seventh centuries AH. The present study seeks to reveal the relationship between God and nature in Fakhr Razi's interpretive views. In this regard, there is strong evidence showing ...
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Fakhr al-Din Razi is one of the pioneers of theology and an eminent commentator of the holy Quran who lived in the sixth and seventh centuries AH. The present study seeks to reveal the relationship between God and nature in Fakhr Razi's interpretive views. In this regard, there is strong evidence showing that Fakhr Razi's God is not committed to the laws of nature. Rather His will can turn out to be contrary to the laws of nature. In addition, Fakhr Razi denies the influence of nature and its mediatory role in divine action. The author of "The Great Interpretation" relies on a God that everything can be attributed to his infinite power. He feels no need for providing natural explanations for the world phenomena. More than that, he assumes a critical view of the naturalist explanations of nature, and tries to identify their weaknesses. He puts emphasis on the necessity of attributing the world phenomena to a capable and willful God.
mojtaba ghorbani; Ahmad ghaffari gharebagh
Volume 19, Issue 3 , January 0, , Pages 1-16
Abstract
In one classification, all of the sciences are divided into instrumental and original. Sciences such as logic, the principles of jurisprudence and algebra are classified as instrumental sciences, and other sciences such as philosophy, jurisprudence and arithmetic as the original ones. Instrumentality ...
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In one classification, all of the sciences are divided into instrumental and original. Sciences such as logic, the principles of jurisprudence and algebra are classified as instrumental sciences, and other sciences such as philosophy, jurisprudence and arithmetic as the original ones. Instrumentality and originality are two terms that are in fact not defined clearly. To understand the criterion which distinguishes these two sciences, one must rely on the common sense of the scientologists of the two terms. Different sciences have a cooperative relationship with each other and in solving the issues of one science other sciences are involved; however, the use of one science in another cannot be regarded as a criterion of instrumentality of that science. Also, personal aims of the creators and users of the sciences cannot be a true criterion for this categorization. In the present article, by rejecting personal opinion and relativity, a general criterion for a science to be instrumental is presented. The main benefit of a science because of which the wise agree on its necessity in the body of human knowledge can be a criterion for this classification. In this article, the science of logic as an instrumental science has been the focus of discussion, although the criteria presented has nothing to do with logic.
mehdi azadparvr
Volume 19, Issue 4 , January 0, , Pages 1-18
Abstract
According to Mulla Sadra, intellect, as a polysomic word, has six different meanings. For him, one of the most important meanings of intellect is the power of perception through which humans perceive objects. In addition, God, the Almighty, endows some human beings with the light that enables them to ...
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According to Mulla Sadra, intellect, as a polysomic word, has six different meanings. For him, one of the most important meanings of intellect is the power of perception through which humans perceive objects. In addition, God, the Almighty, endows some human beings with the light that enables them to obey religious orders. Mirza Mahdi Esfahani considers intellect to be the light that God, the Almighty, bestows upon human beings after they reach puberty. Human beings lose the light when they fall in a state of anger or lust. To him, philosophical intellect is misleading. By explaining the attributes of intellect from Mirza Mahdi Esfahani and Mulla Sadra’s perspective and pondering on the meaning of practical and theoretical intellect, the paper reveals commonalities between the two thinkers. These commonalities are found in some properties of practical intellect. In fact, Mirza Mahdi Esfahani asserts that Mulla Sadra's theoretical intellect is counterproductive. It is argued that the claims of some Promoters of the Separation School that Mirza Mahdi Esfahani considers this meaning as valid are incompatible with his statements.
mohamad khani; ebrahim khani
Abstract
Drawing on Quranic verses, Allameh Tabatabai delineates an ontological dichotomy of the division of worlds called command and creation. From his viewpoint, the world of creation is synonymous with the material world, while the world of command which is the inner essence of the material world includes ...
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Drawing on Quranic verses, Allameh Tabatabai delineates an ontological dichotomy of the division of worlds called command and creation. From his viewpoint, the world of creation is synonymous with the material world, while the world of command which is the inner essence of the material world includes both the world of archetypes and the world of intellect. On the other hand, in Islamic mysticism, there is a dichotomy between the aspect of lordship and the aspect of creation which is very close to the dichotomy between command and creation. In this dichotomy, the independent and relational manifestations of the divine essence are interpreted as the lordship aspect and the trichotomy of worlds (intellect, archetype and material) as the creation aspect. The present paper starts with a detailed explanation of the Quranic dichotomy between command and creation on the one hand and the mystical dichotomy between the lordship aspect and the creation aspect on the other. The paper then concludes that despite the apparent difference between the two dichotomies they are not fundamentally different. Employing the new conceptual tools which are implicit in these thought systems, that is, the dominance of lordship aspect and the dominance of creation aspect we can consider the ontology of both systems simultaneously.
mohsen izadi; seyyed mohammad javad seyyd hashemi; Ali Badpa
Abstract
The issue of temporal creation has been a point of divergence among Islamic philosophers and theologians. Adhering to the superficial meaning of sacred texts, Islamic theologians have often argued for temporal creation of the whole universe, including the worlds of angles and nature and on the opposite ...
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The issue of temporal creation has been a point of divergence among Islamic philosophers and theologians. Adhering to the superficial meaning of sacred texts, Islamic theologians have often argued for temporal creation of the whole universe, including the worlds of angles and nature and on the opposite side, Islamic philosophers have insisted on essential creation of the non-materials and the basic material. Mulla Sadra also believes in the eternity of the world, but tries to propose his theory in such a way that it would not be in opposition with the superficial meaning of Quranic verses and Islamic hadith (temporal creation), using especially his own ideas like “substantial motion”. The present article is an attempt to collect Mulla Sadra’s views on the verses and hadith he has cited in his work pertaining to temporal creation and to compare them to the views of theologians. Although the superficial meaning of the verses and hadiths shows that the world starts from inexistence, there is no clear affirmation of the temporal creation of the whole universe or its creation from non-existence. Considering time as existing independent of the world not only creates problems in reasoning, it is also not in consistent with the superficial meaning of the Quranic verses and hadith.
maryam navvabi Ghamsari
Abstract
Present paper is comparative search of point of view of Ibn Arabi, and Moses De Leon, well-known author of zohar, about nature and invisible manifestation of God. In ontology approach of two thinkers, about making clear nature of God and Him manifestation in creation ranks, there is considerable proximity. ...
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Present paper is comparative search of point of view of Ibn Arabi, and Moses De Leon, well-known author of zohar, about nature and invisible manifestation of God. In ontology approach of two thinkers, about making clear nature of God and Him manifestation in creation ranks, there is considerable proximity. Nature of God is beyond existence in non-existence darkness. A light radiate of it and creation ranks one by one appear. Point of view Ibn Arabi and De Leon in invisible ranks two realms, absolute invisible manifestation and relative invisible manifestation, are discernible. these two realms are called with special phrases that demonstrate their realm particulars. In absolute invisible manifestation God has not relation to creation and relative invisible realm is the place of relation to creation
hasan zarnooshe farahani; saber khalili
Abstract
One of the most important issues in religious teachings is the relationship between science and religion, which was first appeared in the West and then found its way into Islamic theology and caused much controversy. Ayatollah Javadi Amoli, as a philosopher and Quranic commentator, has discussed this ...
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One of the most important issues in religious teachings is the relationship between science and religion, which was first appeared in the West and then found its way into Islamic theology and caused much controversy. Ayatollah Javadi Amoli, as a philosopher and Quranic commentator, has discussed this issue in his various books and has proposed his theory as the "theory of discovery". This theory delineates the position of reason along with the other tools of religious knowledge. The present study, using the descriptive-analytical method, first explains the theory of discovery with a critical stance and then attempts to provide a critique of thestructure of this geometry, emphasizing its adherence to the verbal commonality of the experimental sciences and its idealistic conception of experimental sciences. The study shows that, to understand the nature of the new experimental sciences, one must examine the true evolution of the experimental sciences, so that its place in the geometry of religious knowledge can be accurately mapped.
mehdi azadparvr
Abstract
Understanding the divine attributes and clarifying their meaning accurately has always been one of the challenges of Islamic thinkers. Through distinguishing between concept and instance, Mulla Sadra tried to devise a method through which he could foreground the cognitivity of divine attributes without ...
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Understanding the divine attributes and clarifying their meaning accurately has always been one of the challenges of Islamic thinkers. Through distinguishing between concept and instance, Mulla Sadra tried to devise a method through which he could foreground the cognitivity of divine attributes without making them equal to creatures’ attributes. From Mulla Sadra’s point of view, God’s attributes like knowledge, power, eternal-living and agency are similar to existence as a universal fact which applies to all beings. In some passages, Mulla Sadra denies the conceptual synonymy of the divine attributes, and in some others, he accepts it. This difference can be attributed to the oneness and unity of God, the Almighty. According to Mulla Sadra in relation to God’s predicative attributes, one should pay attention to the essence of meaning. This method, which is the method of science advocates, does not lead to meaning interpretation of the verses of the Qur'an and does not contradict the form of the verses. It, in fact, complements the literal meaning.
Mojtaba Ghorbani Hamedani
Abstract
Most Muslim logicians divide the acquired science into the obvious and theoretical with the criterion of thought. The purpose of this study is to investigate the usefulness of this division in the logic of affirmations. The main benefit of this division, with the aim of finding out the truth in the science ...
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Most Muslim logicians divide the acquired science into the obvious and theoretical with the criterion of thought. The purpose of this study is to investigate the usefulness of this division in the logic of affirmations. The main benefit of this division, with the aim of finding out the truth in the science of logic, is to show the need to the science of logic in moving from the obvious propositions to theoretical ones; but in relation to the obvious immediate perceptions, because of their being certain, there is no need for this science. Analyzing the thought and various obvious propositions, we can conclude that "obviousness" cannot be a factor in the certainty of affirmation, because some of other people's immediate perceptions are false in our view. The certainty of each immediate perception is related to factors other than their being obvious. Although all our immediate perceptions are certain for us, we do not pay attention to the other people's acknowledgment factor in evaluating their thoughts. We examine their arguments in terms of the formal and material rules of reasoning. The thought is not discussed anywhere in the science of logic except in the division of science into the obvious and the theoretical, and this is a proof of the uselessness of this division. An alternative division, based on the existence or absence of argument, divide science into sub-structural and super-structural. The validity of the argument in super-structural affirmations is checked in the science of logic. The logic of affirmations is the science of error detection in reasoning, not thought.