maryam khoshdel rohani; zahra rahmani
Abstract
AbstractIn a rational approach to the afterworld, there are questions beyond reason that confront theologians and mystics and philosophers, which is one of the issues discussed in the resurrection and later life. Serious theologians, philosophers, and commentators are in charge of the quality of punishment ...
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AbstractIn a rational approach to the afterworld, there are questions beyond reason that confront theologians and mystics and philosophers, which is one of the issues discussed in the resurrection and later life. Serious theologians, philosophers, and commentators are in charge of the quality of punishment and divine punishment for human actions .In the meantime, the amount of punishment and the duration of the punishment in the torment has affected most of the minds, because in Islam some of the sins of immortality have been punished and many verses of the Holy Quran have confirmed this .But the argument here is whether eternity in Hell will cause eternity in torment or whether the two immortals are at odds with one another .The vast majority of Islamic theologians and commentators, including the Imamiyyah, Ash'arites, and Mu'tazilites, have believed in the eternity of punishment for some inferno.There is a similar belief among Muslim philosophers, but among them Ibn al-'Arabi and his followers have a particular justification for retribution; they have used this argument differently for rational and transmutative reasons. Among the philosophers, commentators and traditions, Mulla Mohsen Feiz Kashani's theory is discussed and since Mullah Kashani is one of the influencers of Ibn Arabi's theory in this issue, we are trying to express Ibn Arabi's viewpoint.We are here to analyze the theory of Faiz Kashani in this regard. In short, it can be stated that the late Faiz, following Ibn Arabi, insisted on not being eternally tormented and saw no relation between eternity in hell and eternity in retribution; For all beings, the torment of the immortals in Hell is for a certain period of time, and then the Hell will enjoy a different kind of heavenly blessings that is proportionate to their temperament
hossein hatamvand; hossein falsafi; ali fathollahi
Abstract
The method of mystical behavior and how to acquire it is one of the most important issues and major concerns of mystics. In contrast with gnostic divine attraction which occurs instantaneously, the method of mystical behavior is dependent on hard work and perseverance and is achieved gradually. The main ...
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The method of mystical behavior and how to acquire it is one of the most important issues and major concerns of mystics. In contrast with gnostic divine attraction which occurs instantaneously, the method of mystical behavior is dependent on hard work and perseverance and is achieved gradually. The main purpose of this article is to demonstrate through documenting Ibn Sina’s works and making use of what mentioned by some of his commentators that he, in addition to adhering to the spiritual journey as implied by his philosophical method, has diverged from the method of rational discussion in later stages of his life and approached the intuitional illuminative method which was later expanded by Sohravardi. In some of his works, especially at the end of his life, he has deviated from the pure argumentative and rational method and approached the intuitive and illuminative method of presence which was later expanded by Suhrawardi. The evidence for this claim comes from his own works. If his exquisite work entitled The Wisdom of the Orientals remained intact, we could have been in a better position to discuss his mystical dimension more clearly. Our findings show that the great sage was a man of conduct and austerity, and that some of the evil deeds attributed to him were fabrications of his enemies and opponents. The method used in this research is descriptive analytical and to some extent phenomenological.
Volume 15, Issue 3 , January 0, , Pages 135-164
Abstract
Kuhn explains the progress of science without appeal to the concept of truth or truthlikeness. He is not agree with thecommon view according to which the accumulation of confirmed theories is the couse of progress in science. In his viewpoint the Scientific revolution is an interrupt which make an incommensurable ...
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Kuhn explains the progress of science without appeal to the concept of truth or truthlikeness. He is not agree with thecommon view according to which the accumulation of confirmed theories is the couse of progress in science. In his viewpoint the Scientific revolution is an interrupt which make an incommensurable paradigm. A paradigm could make an appropriate background for reaserch in spesific and specialized problems and in solving it’s own internal puzzlessemes in progress. Scientists assent on evaluating criterians also forticates the assumption of progress.by appeal to the evolution theory,Kuhn denies any design in the history ofscience and regards the compexity of scintific branches as a result of unfocused transitions. Though he regardes revolutions as interrupts but this claim is not confirmed by the history of science and as his critiques have argued even in his so called revolutions many of the results of thr past researches are reserved. Kuhn in his late workes requestes for a revolution in themeaning of revolution.
Volume 16, Issue 4 , January 0, , Pages 135-158
Abstract
Every epistemic structure inevitably begins from presupposes which their truth should be treated as doubtless. Thomas Reid hold that there are many presupposes that sensible people suppose them as undoubted truths, and on the basis of their truth build their knowledge. With a scientific method, he tried ...
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Every epistemic structure inevitably begins from presupposes which their truth should be treated as doubtless. Thomas Reid hold that there are many presupposes that sensible people suppose them as undoubted truths, and on the basis of their truth build their knowledge. With a scientific method, he tried to reveal these presupposes, which he called them first principles of common sense, principles that come from our nature, and on the basis of them we conduct our life toward others and the world. My target in this article is to narrate these first principle according to Reid`s books, and to examine their role in the human knowledge, as well as declaration of our inevitability in presupposing them. In the end, I`ll set to importance of these principles in Reid`s point of view, and in the conclusion I`ll say that without presupposing first principles of common sense, we lose a massive bulk of our knowledge which are critical for us.
seyyed mohammad akbarian; mohammadmahdi babapour
Volume 17, Issue 1 , January 0, , Pages 135-150
Abstract
Spirituality and rationality theory identifies the connection between rationality and spirituality as the only way to reduce human suffering. According to the theorist, modern rationality does not confirm traditional religion. Hence religion cannot play its historical role in reducing human suffering. ...
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Spirituality and rationality theory identifies the connection between rationality and spirituality as the only way to reduce human suffering. According to the theorist, modern rationality does not confirm traditional religion. Hence religion cannot play its historical role in reducing human suffering. Therefore, it should be replaced by spirituality. This theory is ultimately based on a combination of "non-realistic rationality" aiming to prove that spiritual beliefs are mysterious and reason-averting in nature and the "instrumental rationality" aiming to prove that spiritual beliefs are optimal for keeping mental., Both non-realistic rationality and instrumental rationality have been criticized by many critics. However, the more important with non-realistic rationality are its implications which undermine its basic elements. The most important element of this theory, according to the theorist, is its aim of reducing human sufferings, while this goal cannot be achieved by non-realistic rationality. The orientation of non-realistic rationality toward spirituality opens the door to the superstitious beliefs.
farhad Ahmadi Ashtiani; Abolfazl Khosh manesh
Volume 18, Issue 3 , January 0, , Pages 139-160
Abstract
The confrontation of Shi'ism with another Islamic distinction in the context of verbal discussions has more than any other topic on the subject of Imamate. Therefore, the precise and accurate foundation of Imamat's discussions and the inclusion of the gravity of these discussions on the Holy Qur'an has ...
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The confrontation of Shi'ism with another Islamic distinction in the context of verbal discussions has more than any other topic on the subject of Imamate. Therefore, the precise and accurate foundation of Imamat's discussions and the inclusion of the gravity of these discussions on the Holy Qur'an has always been the focus of attention of the great Shi'a scholars in the fields of theology, philosophy and interpretation. In this regard, the present research, based on the phenomenological suspension method, means the seizure and suspension of any verdict on the object being studied and the mere attention to the description of what appeared in the field of consciousness, in the verse 79 of the surah of Hajar as the central verse Among the three categories of verses in this chapter, he recounts. This phenomenological study shows the unity of the narrative style governing these three categories of verses and the correspondence between their elements. Accordingly, Imamate means to form and formulate a collection and maintain its durability and survival. This meaning in all Quranic verses the word "Imam" provides a meaningful meaning in accordance with the Qur'anic status and consistent with Quranic teachings. This approach combines the meanings of the dispersed meanings of Imamate in the fields of the word, theology and the interpretation of the meaning of the discussions of the Imamate on the Holy Quran and the attention to the Imam's attributes in it, serves a wider circle of the verses and the ability to plan the subject of Imamate in the discourse of belief Shiite extraterritoriality and against the flow of Quranicity and is effective in strengthening the concepts mentioned in the Shi'a narratives around the Imamate.
Volume 16, Issue 3 , January 0, , Pages 145-162
majid ahsan; Milad Nouri Yalguzaghaji
Volume 17, Issue 2 , January 0, , Pages 148-172
Abstract
the problem of personal identity as related to many ontological and epistemological concepts and discussions is an important issue. Some criterions about personal identity have been proposed which can be doubtable and discussable, even if they can be used to distinguish the personal identity epistemologically. ...
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the problem of personal identity as related to many ontological and epistemological concepts and discussions is an important issue. Some criterions about personal identity have been proposed which can be doubtable and discussable, even if they can be used to distinguish the personal identity epistemologically. In existential aspect of the discussion, some of philosophers has denied the existence of personal identity, and therefore, have gone beyond the discussion, while the others, accepting its basic concept, have gone to say that the criterion of personal identity is a physical criterion, and the others have said that is a physiological one such as the memory. However, between the philosophers saying that the criterion of personal identity is the abstract sprit or soul rather than the body or memory, Mulla Sadra believes on the essential motion of soul that makes it difficult to know how an essentially moving soul can be the criterion of personal identity. In other words, if the soul is always moving becoming different from the prior moment how its personal identity can be understood. Is seems that this dilemma can be solved throughout a deeper understanding of Mulla Sadra’s philosophy about essential motion and his divisions about it
Volume 15, Issue 2 , January 0, , Pages 149-182
Abstract
This article, accordance with Husserl’s later work, insists on two main categories. On the one hand, the science departed from human life and culture leads to crisis. Husserl seeks to find a way to get rid of the crisis through teleological-historical inquiry into the primal meaning of science and ...
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This article, accordance with Husserl’s later work, insists on two main categories. On the one hand, the science departed from human life and culture leads to crisis. Husserl seeks to find a way to get rid of the crisis through teleological-historical inquiry into the primal meaning of science and search for original self-evidences on which have grounded science. On the other hand, he presents the life-world as a ground on which is grounded science and strives to regress science’s intuitional sources through realization of the life-world’s priority in order of the ontic validity. The life-world as the meaning-fundament of the modern science sounds as a horizon of historical sediment meanings and consciences of this horizon involves awareness of the intentional history. Accordingly, in Husserl’s later phenomenology be insisted on both the role of historical reflection as an attitude to know the route of thought and science and history be considered as the horizon and context of science. The main idea of present article is that in order to planning a philosophy of history for science in the framework of Husserl’s later thought, the concept of crisis plays main role. How does Husserl use due to crisis the component of history? Does he relinquish by recognizing the crisis concepts of reason, philosophy and science and to appeal relativism and historicism or does he likewise believe the dream of “philosophy as strong science” and to strive in order to revive the reason and to improve science?
Volume 15, Issue 4 , January 0, , Pages 129-148
Abstract
There are numorous logical works by Avicenna (Ibn Sina). With a critical scrutiny an evolution in these works can be recognized, both in the content and in the order of logical subjects. With the aid of those works with specified date, we can determine how the avicennan logic evolved. On this basis we ...
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There are numorous logical works by Avicenna (Ibn Sina). With a critical scrutiny an evolution in these works can be recognized, both in the content and in the order of logical subjects. With the aid of those works with specified date, we can determine how the avicennan logic evolved. On this basis we find criteria to divide this evolution to three phases: the first period which is Aristotelian, the middle period which is a departure from Aristotle and the final period in which Avicenna presents his own account and segmentation of logic. Finally and on the basis of this division, one can find the date of those logical works with no specified date.
fatemeh vojdani
Volume 19, Issue 2 , January 0, , Pages 129-152
Abstract
The creation of a new Islamic civilization as the ideal of the Islamic Republic of Iran is more taken into consideration in scientific circles in recent years. The interdisciplinary nature of "civilization research" also emphasizes the necessity of addressing this category from a variety of dimensions. ...
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The creation of a new Islamic civilization as the ideal of the Islamic Republic of Iran is more taken into consideration in scientific circles in recent years. The interdisciplinary nature of "civilization research" also emphasizes the necessity of addressing this category from a variety of dimensions. The Supreme Leader has emphasized on the component of "effective human capital training" in order to create a new Islamic civilization and recommended innovative and scholarly look at the formal education system and formulating the appropriate educational philosophy. The purpose of this research is, firstly, to explain the relationship between the educational philosophy of society and the modern Islamic civilization, and, second, to explain the ideal philosophy of education with civilizational approach (based on the Supreme Leader views). The research method is descriptive-analytical-deductive. First, by justifying the role of the educational system in: providing the human capital necessary for making civilization, developing the spiritual-ethical characteristics, institutionalizing the Islamic lifestyle, preparing for entry into higher education and producing science and technology, and nurturing the next generation of intellectual elites (for the production and promotion of intellect), which is needed for civilization making, justifies the relationship between philosophy of education and civilization. Then, the four components of the desired philosophy of education were formulated in the form of: fundamental and basic actions, education goals, educational approach and educational dimensions. Based on the findings, to fulfill the general goal of education (training the human capital of Islamic civilization), there are ten intermediate goals in eight dimensions: spiritual, psychological- personal, ethical, scientific, civic, cultural-political, physical, and professional-economic obtained. Finally, an appropriate educational approach was proposed, entitled "faithful effective human education".
hosein rahimivasasi; hamid kavianifard; esmat tabatabai lotfi; nasrin karimi
Volume 6, Issue 2 , January 0
Abstract
The principle of omniscience in the so-called jurisprudence is the verdict of non-approval of the obligation for the obligee in the case where the principle of existence is suspected to have substantiated the general conduit of the principle of omniscience in the assignment, and has considered it in ...
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The principle of omniscience in the so-called jurisprudence is the verdict of non-approval of the obligation for the obligee in the case where the principle of existence is suspected to have substantiated the general conduit of the principle of omniscience in the assignment, and has considered it in all current sanctions and penalties. The Akhbaris regard this principle only in the current rumors and are cautious against the sanctions. Attention and contemplation in the view of earlier and later jurisprudential scholars shows the evolution and application of this principle in the history of Imamiyyah jurisprudence. Consideration of the views of earlier jurists such as Ibn Idris Hali, Sheikh al-Tusi, and Sheikh Mufidu. It shows that the principle of al-Shari'ah, or al-Shari'ah, has not been extensively discussed in religious matters today, although it has The earliest jurisprudential jurisprudence discussed the issue of the principle of virtue while discussing the subject of virtue and jurisprudence, but in later periods and the views of its jurisprudents, the two found a separate prestige from the concept of virtue, since the issue of jurisprudence and jurisprudence The earliest titles have been based on ijtihadic evidence, but in contrast to the discussion of the principle of justification (I), refers to the order in sentences is real doubt is therefore legal and permissible actual and apparent legal presumption of innocence. While it is argued that the sanctions are in doubt, it is justified in the sense of sanctions and sanctions. This evolution in the view of the mainstream jurists in later periods has been related to the complexities and needs of the present in explaining the religious laws. In view of the influence of the word of the Akhbaris in the past centuries and the lesser variety of religious issues at the time, the main jurists have neglected to discuss it.
majid ahsan
Abstract
Causation and its subsidiaries as causal necessity are among the issues considered by thinkers since antiquity till the present time. Despite its long history, it is still the center of attention and the source of controversies. A wide range of views (including absolutely positive or negative ...
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Causation and its subsidiaries as causal necessity are among the issues considered by thinkers since antiquity till the present time. Despite its long history, it is still the center of attention and the source of controversies. A wide range of views (including absolutely positive or negative ones) on causal necessity shows its difficulty and importance which necessitate more accurate reflection. In Islamic philosophy, including transcendental wisdom, causal necessity has been accepted as one of the fundamental principles of philosophy. That is why, according to various analyses, its refutation or acceptance has no effect on the acceptance of causal necessity principle itself. On the contrary, some of Islamic Usuliyyin, such as Mirza ________________________ * Imam Sadiq University ahsan.majid62@gmail.com Reception date: 99/2/25 Acceptance date: 99/10/8 Naeini and his followers take the view that the result of belief in human will and authority necessitates the denial of causal necessity in the case of free agents. While accepting causal necessity and the principle that “al-Shay-u Ma Lam Yajib Lam Yujad” (the thing that is not obligatory is not existent), these thinkers have considered its allocation and specialization; and therefore, have reduced this rule to obligatory natural causes. The present article is an attempt to study these two opposing positions comparatively. The conclusion is that Mirza Naeini and his followers seem to be not aware of the principles of transcendental wisdom as they advance their discussion according to their non-Sadraian view of Causal necessity. This shows the dominance of customary view among Usuliyyin which is inconsistent with the transcendental wisdom in analyzing the issue, explaining their principles and thought system and in their type of analyses which are borrowed and not original. The paper is a critique of their claim that free agents are not subject to the necessity principle, and their claim that their views are similar to the views of transcendental wisdom. Finally, this paper shows that the various fundamental and structural objections to Mirza Naeini and his followers indicate the strength and comprehensiveness of the position of transcendental wisdom.
Saeed Masoumi
Abstract
When a natural disaster, such as corona, occurs, the question is often asked why God did not intervene to prevent it from happening. In this paper, we address this issue. In specific, the main issue we deal with in the present paper is whether a particular divine act can be carried out in the world. ...
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When a natural disaster, such as corona, occurs, the question is often asked why God did not intervene to prevent it from happening. In this paper, we address this issue. In specific, the main issue we deal with in the present paper is whether a particular divine act can be carried out in the world. In other words, we raise the question of whether or not the presuppositions of the special divine act in the world and the presupposition of the laws of nature, some of which are causal, are contradictory. In fact, we consider the rationality of the possibility of special divine acts in the world, and we try to consider their implications for the laws of nature, especially the causal laws. In this regard, we make some remarks about causality. It is concluded that the special non-interventionist divine act can be exercised directly in the world, but it can occur in very, very rare cases.
seyyed mohsen hosseini; eyn allah khademi; ramzan mahdavi azadboni
Abstract
Although al-Farabi’s treatise al- Jam’ Beyne Ra’yy Al-Hakimayn, affirms that the scope of the subject matter of philosophy encompasses all beings, and this is, in fact, an affirmation of the Greco-Aristotelian nature of philosophy, from the attributes and descriptors he counts for philosophy ...
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Although al-Farabi’s treatise al- Jam’ Beyne Ra’yy Al-Hakimayn, affirms that the scope of the subject matter of philosophy encompasses all beings, and this is, in fact, an affirmation of the Greco-Aristotelian nature of philosophy, from the attributes and descriptors he counts for philosophy it can be inferred that, in this treatise, he had the Quranic concept of wisdom in his mind for the term philosophy. The present paper argues that al-Farabi views the nature of philosophy as the knowledge of all beings, meanwhile the way he has depicted the identity of this knowledge reminds us of the religious concept of wisdom in the Muslim’s holy scripture. In a broader sense, the identity of philosophy, asdepicted in this treatise, has a Greco-Aristotelian nature with a religious identity characterized with Qur'anic terms such as persuasiveness, non-difference, lack of inconsistency in its rulings and conformity with the actual text as expressed by divine men to be received and emulated.
morteza semnoon; fatemeh jafari
Abstract
In Islam, the principle of monotheism (Tawhid) has been introduced as the most fundamental principles of religion and its understanding as the most exalted form of knowledge. Although, in Islamic theology, knowing the divine essence is considered impossible for human beings, the window to knowing God ...
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In Islam, the principle of monotheism (Tawhid) has been introduced as the most fundamental principles of religion and its understanding as the most exalted form of knowledge. Although, in Islamic theology, knowing the divine essence is considered impossible for human beings, the window to knowing God in theology is not completely shut and attaining some levels of understanding of monotheism through the study of divine attributes is possible and recommended. Therefore, addressing God through these attributes and the explanation of their true meaning is abundant both in the verses of the Holy Quran and in the Sunnah (traditions and prayers). God has described Himself with four attributes; "the first (alaval), the last (alakhar) the apparent (alzaher) and the hidden (albaten)" at the beginning of Hadid Surah. The understanding of these attributes as a way to contemplate on the Day of Judgement is recommended in Islamic traditions. Considering the different narratives, intellectual and intuitive approaches in explaining the meaning of divine attributes, this article seeks to explain the meaning of these four attributes, considering the significant heritage of the intellectual and philosophical approaches in this respect. In this paper, ‘the first’ and ‘the last’ are not considered as temporal concepts rather they are considered essential characteristics and the philosophical framework that has been considered as the ultimate cause. In Mulla Sadra’s philosophy, these attributes signify absolute unity and include all divine attributes. ‘The apparent’ and ‘the hidden’ are interpreted through references to other divine attributes such as divine knowledge. ‘The apparent’ refers to the manifestation of divine attributes in worldly signs. In Mulla Sadra’s philosophy, these two attributes are compared with light which is apparent in nature and is a sign of something else which remains hidden because of its exalted status.
Mehdi Zamani
Abstract
The present article, adopting a comparative descriptive-analytical method, deals with the role of "attention" in sensory perception from Molla Sadra's point of view. Mulla Sadra has presented various interpretations of sensory perception. In all these interpretations, the role of attention as a fundamental ...
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The present article, adopting a comparative descriptive-analytical method, deals with the role of "attention" in sensory perception from Molla Sadra's point of view. Mulla Sadra has presented various interpretations of sensory perception. In all these interpretations, the role of attention as a fundamental characteristic of the soul is undeniable. This role expresses the active feature of the soul in sensory perception and other processes, which is based on Mulla Sadra’s specific principles underlying his view of the soul and its divine nature. Mulla Sadra's theory of attention can be explained using two bases: a) the theory of multiplicity of powers of the soul and b) the theory of the unity of powers and belief in the levels of the soul. According to the perspective of the powers of the soul which is closer to the peripatetic views, attention acts as a kind of limiting filter and a bottleneck in the process of perception and abstraction, which prevents a lot of data from moving across the stages. Based on the levels of the soul, and the specific principles of Sadra's wisdom, the soul uses the source of attention for its specific actions according to its power. In this explanation, attention is like a source of light that reflects on things sometimes involuntarily and sometimes voluntarily through the will of the soul to make them clear and presentable to the soul. The model of attention presented by Mulla Sadra has similarities with and differences from the latest models proposed by psychologists. The main advantage of this model is that it highlights attention in all in- human processes.
mohammad Zabihi
Abstract
Al-Farabi and Avicenna are among the greatest and most well-known Muslim peripatetic philosophers in philosophical and intellectual discussions. The intellectual foundations of the Peripatetic philosophical system in the Islamic world are based on the rational principles and philosophical thoughts of ...
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Al-Farabi and Avicenna are among the greatest and most well-known Muslim peripatetic philosophers in philosophical and intellectual discussions. The intellectual foundations of the Peripatetic philosophical system in the Islamic world are based on the rational principles and philosophical thoughts of these two great philosophers. The type of these philosophers' attitude toward practical wisdom has raised questions and doubts about this concern to that extent that some have wondered whether the search for practical wisdom was Avicenna's concern. Presenting and evaluating the views of al-Farabi and Avicenna about practical wisdom, the present paper attempts to show that Avicenna, in addition to sharing the same view of basic principles of practical wisdom with al-Farabi, also considers the doctrine of Saint Legislator as the source of the three branches of ethics, home economics and politics; and the difference between Avicenna's and al-Farabi's viewpoints about practical wisdom stems from the fact that the former considers moral propositions to be among the generally accepted and well-known opinions, while the latter considers moral propositions to be rational and proof-based one.
mahdi abdi; Gurban Ali Karimzadeh Karamelki; Saeed Alizadeh
Abstract
Every person's beliefs make up his inner personality and ontological reality and play a fundamental role in ensuring his worldly and otherwordly happiness in its individual and social dimensions. In the geometry of Islamic education, scholastic theology is responsible for religious education. The development ...
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Every person's beliefs make up his inner personality and ontological reality and play a fundamental role in ensuring his worldly and otherwordly happiness in its individual and social dimensions. In the geometry of Islamic education, scholastic theology is responsible for religious education. The development of the science of scholastic theology and its growth provides the basis for an increase in people’s religious knowledge as members of a society. Scholastic theological science is a rule-oriented science; therefore, the first and fundamental step in the development and grwoth of this science is to research its rules. Re-examining the current rules of scholastic theology as well as infering and extracting new rules is an effective move in this regard, which has recently been initiated by some researchers. However, possessing scholastic theological rules, by itslef, is not enough for the growth and development of scholastic theology. One must also know how to apply these rules. Research on various functions of scholastic theological rules provides this knowledge. The present essay aimed at studying this issue with a descriptive-analytical method. The result show that scholastic theological rules have two functions of adaptation and mediation, and in relation to resolving the conflict in the inferred propositions, they have four types of functions of explanation, interpretation, preference and restriction.
meysam orangi; Mohammad reza Emaminiya
Abstract
The analogy of priority, which means that the reason for the ruling is strong in the subsidiary and the spread of the original ruling to the subsidiary, is one of the arguments used in the Qur'an. Among the cases for which this rule is used is the proof of a new creation and the return of the creatures’ ...
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The analogy of priority, which means that the reason for the ruling is strong in the subsidiary and the spread of the original ruling to the subsidiary, is one of the arguments used in the Qur'an. Among the cases for which this rule is used is the proof of a new creation and the return of the creatures’ (humans) in the hereafter. The proof of the return of creatures in the resurrection is one of the examples of this discussion. First and foremost, in order to eliminate the polytheists’ argument of improbability, the Qur'an compares the new creation of beings in the resurrection with the original creation arguing that if God is capable of creating from non-existence, a fortiori, He is capable of restoring a creation that is not prior to non-existence. In this regard, it has also been pointed out that both creations are the same in the eyes of God with none accompanied with more hardships compared to the other. Second, as a proof for the new creation and the restoration of man in the resurrection, the power of creating the heavens and the earth, which is more compatible with the mind of those who deny the resurrection, is prioritized as the middle ground in the analogy. It is argued that when God is capable of creating the heavens and the earth, with its greatness and large parts, a fortiori, is capable of restoring the human being, who is only made of sticky mud and has small parts. Under this analogy, the discussion of the similarity between the worldly and the hereafter body and the objectivity of these two bodies after the soul enters the otherworldly body has been discussed. In the present paper, along with the definition of the analogy of priority, the concept and examples of this type of analogy in the verses of the Qur'an are analyzed and explained.
Mohammad Ali Vatandoost; Syed Mohammad Reza Razavi
Abstract
“The Rule of the One (Qāʻîdâh Al-Wāḥîd)” regarded as one of the fundamental philosophical rules, which is not only directly or indirectly connected with several philosophical issues about God, cosmos, knowledge and so on, but also some thinkers have used it in other ...
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“The Rule of the One (Qāʻîdâh Al-Wāḥîd)” regarded as one of the fundamental philosophical rules, which is not only directly or indirectly connected with several philosophical issues about God, cosmos, knowledge and so on, but also some thinkers have used it in other sciences such as Physics (Ṭâbīʻîyyāt) and Jurisprudence (Ûṣūl al-Fîqh). Although historically rooted in ancient Greek philosophy, the Rule of the One, like other philosophical rules, after the introduction of the Science of Philosophy into the Islamic world, was dealt with by Muslim philosophers. The Rule of the One indicates that from a one simple cause only one effect is produced. The Muslim philosophers have often used this rule to explain how creatures are produced from a one supreme cause. However, this rule in that is related to God and His agency, can be considered as a Kâlāmī (theological) problem. Hence, most of Mûtâkâllîmūn (theologians) have discussed on it in their writings.In spite of the significance of this rule and its several usages in real and conventional sciences, the Muslim thinkers don’t agree on it. So, in discussing on the Rule of the One, some Muslim philosophers, such as Ibn Sīnā, Sûrâwârdī and Mûllā Ṣâdrā, using the foundations of their philosophical systems, not only have accepted and proved this rule, but also have employed it in their philosophical views. But many Mûtâkâllîmūn (theologians) and mystics and even some philosophers have not accepted this rule, and consequently, have criticized it. Apparently, no book has been written about this rule by the early Muslim thinkers, but in the writings of the later Muslim thinkers, there are many works related to this rule. Of course, as far as I have searched, in most of these works, their authors have tried to criticize the Rule of the One, and in a few works, this rule has been defended. Since the acceptance or rejection of the Rule of the One has very important implications for the philosophical epistemological and cosmological issues, and many philosophers’ belief in this rule has been one of the main causes of the criticisms of the opponents of philosophy against the Muslim philosophers, it is necessary to classify, analyze and evaluate the criticisms arisen against this rule in order to respond to them, based on the foundations of Transcendent Philosophy. After classifying and examining the philosophical criticisms arisen against the Rule of the One, it was found out that, in general, these criticisms either have arisen from denying or rejecting one of the philosophical foundations of this rule (Kâlāmī (theological) criticisms) or from considering this rule as incompatible with some other philosophical rules (philosophical criticisms). In this paper, I have tried to classify, analyze and evaluate, by a descriptive-analytical method, the philosophical criticisms arisen against the Rule of the One. The findings of this paper show that these criticisms can generally be classified in two main kinds of criticism: the first kind is related to the criticisms which have been arisen against the reasons for the Rule of the One, and in which those reasons have been considered as insufficient for proving this rule; and the second kind is related to the criticisms which, apart from the reasons for proving the Rule of the One, have considered this rule as incompatible with some other philosophical rules.According to what has been discussed in this paper, it can be said that For some contemporary scholars of philosophy, the Rule of the One is incompatible with some philosophical doctrines, such as “The Simple Reality’s being All theThings”, “The particular and immediate knowledge of God to things”, “The soul’s being, in its unity, all its faculties”, “The simplicity of the essence of Necessary Being”, “The immediate relation of the existents with the Necessary Being”, and “God’s being the Willing”. 2. Some other scholars of philosophy, taking a historical approach to the Rule of the One and its origin in Greek philosophy, believe that this rule is confined to the natural causes. They argue that Muslim philosophers, such as Ibn Sīnā and Mûllā Ṣâdrā, should not applied this rule to the Divine agent, especially to the Necessary Being.3. Some others, emphasizing on some philosophical doctrines such as “the absence of necessary concomitance between the conceptual multiplicity and the extensional multiplicity” and “the possibility of analyzing a simple essence into various concepts”, consider the production of many effects from a one simple cause as possible, and thereby, criticize the Rule of the one.4.Finally, Some other scholars, based on some philosophical foundations, regard the essence of Necessary Being as the Comprehensive of all the Attributes of Perfection, which implies the possibility of inclusion of the multiplicity of existential perfections in a simple essence. At the end, I have concluded that in most of the philosophical criticisms arisen against the Rule of the One, we can see two kinds of error: “the confusion between the Concept and the Extension”; and presenting an incorrect and inaccurate image of the philosophical premises of the Rule of the One, such as “the principle of congruence”, “the impossibility of production of the simultaneous effects from a simple agent”, and “the necessity of differentiation between cognitive and objective multiplicity”.
Mohammadreza Ershadinia
Abstract
The assimilation of the Sensible to the Intelligible has been a technical and artistic effort throughout the history of Islamic philosophy. The Muslim philosophers have shown their skill in their circular metaphorical drawing the grades of existence, based on the two arcs of descent and ascent, and have ...
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The assimilation of the Sensible to the Intelligible has been a technical and artistic effort throughout the history of Islamic philosophy. The Muslim philosophers have shown their skill in their circular metaphorical drawing the grades of existence, based on the two arcs of descent and ascent, and have enriched them with the revelatory teachings. In spite of all the basic and methodological differences in their views, the centrality of believing in the Origin and the Return has made an agreement between them on drawing this circle. The substantiality of the basic principle of believing in the Origin and the Return, taking use of the revealed texts; i.e. the Qur’anic verses, and some philosophical concepts such as the Gradedness of Existence, are some common principles in all schools of Islamic philosophy, and my explanation in this paper is based on these principles. In a paper entitled “A Critical Look at the ‘Fâyḍ’-oriented Approach to Islamic Philosophy and its Consequences for Education”, its author in a part of his objections to the ontological principles of Islamic philosophy, has criticized the circular order consisting of the arcs of descent and ascent, has described it as a “problematic and not very skilful plan”, and in the shadow of this description, has made some misplaced objections to the whole of the system of Islamic philosophy. In expressing the views of Muslim philosophers and examining the objections of that paper to the concepts of “the Gradedness of Existence” and “the Descent of God’s ‘Fâyḍ’”, I will follow the principles of criticism, which are based on my explanation.
Amir Javan Arasteh; Hossein tahmaseb kazemi
Abstract
As all possible beings have a special order, determination, and emergence, each of these determinations is governed by a noun that is the origin of its emergence. It is the sovereign name that determines and governs the being’s manifestation. In the system of creation, by the grace of the ...
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As all possible beings have a special order, determination, and emergence, each of these determinations is governed by a noun that is the origin of its emergence. It is the sovereign name that determines and governs the being’s manifestation. In the system of creation, by the grace of the Almighty, there is a name ruling over this world and the hereafter, over the past, and over the laws revealed by the Divinity. These ruling names have governments which are endless for some and finite for some others. The names whose governments end are subordinated to other names or return to the essence of Supreme Being. The name that governs a human being is also the ruling and dominant name among his constant names, which is referred to as his "straight path". Therefore, the right path seeker, by taking on or determining and annihilating in his ruling name can achieve his levels of perfection. Of course, due to the comprehensiveness of the human species, in any order or in any world, man is also influenced by the ruling names in the order of the creation system. Among all names, the Exalted Name “Allah” belongs to the domain of the perfect man who is the epicenter of totality of all the names of God's beauty and glory; in this domain, no name prevails another, and this perfect divine body is in extreme moderation of all names. This ancient and eternal position is exclusive and limited to the Prophet Muhammad (p.b.u.h). Therefore, the perfect human being, in accordance with his divine essence is the origin, reference and medium of the appearance of all the sovereign names and has the position of sovereignty and lordship over them, and is the absolute caliph of the Most High in all levels of existence.
javad nazari; shamsollah seraj; majid ziaei
Abstract
Denying any resemblances between the creator and creatures, Qazi Saeed Qomi sets his ideas apart from the typical cataphatic theology in Islamic discourse as well as the conventional theology of Shi’ism. This paper aims at investigating the relationship or lack of it between Qazi Saeed Qomi’s ...
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Denying any resemblances between the creator and creatures, Qazi Saeed Qomi sets his ideas apart from the typical cataphatic theology in Islamic discourse as well as the conventional theology of Shi’ism. This paper aims at investigating the relationship or lack of it between Qazi Saeed Qomi’s apophatic theology and the conventional predominant monotheistic perspectives of main schools of theology (i.e., Ash’arism, Mu’tazila, Shi’ism). Qazi Saeed’s theology is very different from the common rational theology of Ash’arites or Shi’ites, both of which emphasize the congruities between the creator and creatures. Although differentiating the aforementioned ideas appears to be difficult, unlike other theologists, Qazi Saeed does not believe in the theory of substituting the essence for attribute. In spite of the fact that at the first sights, Qazi Qomi’s theology brings a resemblance to rational-narrative-apophatic theological thoughts (e.g., al-Shaykh al-Saduq’s narrative-apophatic theology), our argument is that his ideas are reliant on the theoretical mystical thought (although they are still different in some ways). Qazi Qomi’s theology has been influenced by the theoretical mystical thought in terms of the following issues: believing in personal unity of existence, negating congruities between the essence and its manifestations, negating God’s essence from his attributes and believing in confinement of God’s names and attributes. The most considerable difference between them is that mystic theologists believe in being qua being principle, while Qazi Saeed Qomi fails even to accept this principle.
Asadollah Fallahi
Abstract
Mortaza Hajhosseini has recently published the second edition of his book Two Non-Classical Logic Systems, A new Outlook on Elements of Logic. Similar to the first edition, he has introduced four non-classical logics (truth-functional, non-truth-functional and a combination of the two). In this article, ...
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Mortaza Hajhosseini has recently published the second edition of his book Two Non-Classical Logic Systems, A new Outlook on Elements of Logic. Similar to the first edition, he has introduced four non-classical logics (truth-functional, non-truth-functional and a combination of the two). In this article, I will only deal with his truth-functional system and the formal-mathematical criticisms levelled against it. I will leave the discussions related to the non-truth-functional system, as well as the philosophical and non-formal criticisms of both systems, and the related historical materials to a future article. The major formal criticisms are as follows: 1. the cyclic nature of some definitions; 2. Losing the rule of substitution; 3. The incorrect expression of the rules of reduction ad absurdum; 4. The lack of relationship between premises and conclusions of inferences; 5. Equivalence of formulas to several inequivalent ones; 6. Lack of correspondence between a condition with an inference. There are some less important criticisms: 7. Failure to express the rule of assumption; 8. Failure to state the reason for the lack of harmony in the rule of disjunction elimination in classical logic and the harmony of the disjunctive syllogism in the truth-functional system; 9. Expressing the rules of sub-proofs without using them.
