KALAM ISLAMI
Year:2012 | Volume:21 | Issue:1 (81)|Papers Count:8

Chance is more general than luck. Luck is used in the case of human but chance is used in other cases too. These two words have several usages: 1- Interpretation of aphenomenon by unknown causes which are beyond man’s intellects. 2-A phenomenon that only has a material cause and lacks an efficient cause (causa operativa) and a final cause (causa intentionalis). 3-A phenomenon that lacks final cause although it has other causes. 4-A phenomenon which is done for a certain goal but ends to another one. 5- The lack of causal correlation. In the first usage, that invisible cause must be searched for in the cycle of causes, not beyond that. For the second usage, the formation of the world from scattered particles accidentally and without a cause and an intelligentagent and as a result without a final cause is brought as an example; while this hypothesis is faced with many problems like purposefulness of the world of nature which indicates to the existence of an efficient cause and afinal cause. The hypothesis of the third usage is correct concerning the element of the action but it is not correct in relation to the action individually and it does not lack a goal. For the fourth usage, the example of digging the earth for water and gaining a treasure by chance is mentioned. In this case the previous statement (finality concerning the action individually) is correct too.

Verse 52 of Sura Al-Hajj speaks on one hand about the suggestions of Satan to the prophets at the time of their “tamanni” (aspiration) from God and on the other hand about God’s voiding these Suggestions to support the divine signs. There are different views concerning the meaning of “tamanni”- which is the matter of discussion- and the quality of Satanicsuggestions. Some of these views are in contrast withthe status of inerrancy of the prophets while some others in addition to their consistency with the inerrancy, are also in line with the exoteric meaning of the verse and the historic facts. “Tamanni” literally has two meanings: recitation and aspiration. Based on the first meaning, the verse signifies that after the prophets recited the divine verses completely for the people, Satan would start to tempt them and would try toobstruct their guidance by casting doubts or distorting the facts. Based on the second meaning, the prophets’ aspiration was to take all people to the right path but Satan used to try to make their aspiration to end in failure by casting doubts and distorting the facts. But in the both aspects, God would protect the prophets and at the end of the course the right would dominate the wrong and the torch of guidance was ablaze, illuminating the path of the people.

The religious culture has risen from the human nature and is based upon the “faith” in revealed principles and values. The main core and the central element in the doctrinal system of the religion [of Islam] is the monotheistic faith that is “theocentrism”. Based on the same doctrinal centrism the logic of the religion has been formed and the social capitals and institutions get organized to make the man’s nature and spiritual construction and the human society to blossom.But the tribal culture is based on “egocentrism” and “kinship”. Egoism is in the heart of this kind of thought and everything is weighted with the scale of “ego”. The “ego” in this logic is the same natural and corporeal “self”. The Reflection of egoism in the social objectivity, organizes the different affaires of the society with the centralization of blood and kinship. In this writing it has been attempted to show the quality of association of tribal culture with the doctrinal culture of religion in the age of the mission of the Prophet.

In MollaSadra’s view, human’s existence is essentially his soul while the body is a tool and a roadster for man’s soul to flourish. The soul in its turn, with passing the vegetative and animal stages reaches to the human stage. In this stage it also grows fromhylic intellect to dispositional intellect and then to actual intellect and acquired intellect and gains access to the perfection worthy for human being. In MollaSadra’s view, three agents of thought, religion and morality serve as ways to prosperity. The role of religion in man’s perfection is unparalleled and unique. Human passes different stages of existence (visible and invisible, this world and the hereafter) prosperously only with the assistance of religion. So to gain such a prosperity, the execution of religion must be followed. The agent that executes the religion in man’s life is policy and MullaSadraconsiders the policy as the servant of the divine law and he likens the policy without the divine law to a body without a head. The goal of policy is sovereignty of reason over anger and lust in personal and social life the result of which is the sovereignty of justice in human society too. In his view, sovereignty calls for special conditions, so all of the people do not deserve it and only special personalities with certain features can undergo this responsibility. These features have been argued under the title of “first and second perfections”. MollaSadra counts religious government as the consequent of such a policy and believes that human utopia can be materialized in the light of it.

Mu’tazilites had a rational method in discussion. This method is divided into twokinds of philosophical and nonphilosophical. But the question is that to which of these methods were the Mu’tazilites bound? The study of the workes remained from Mu’tazilites indicates that they did not act the same in this issue. A group of them used the nonphilosophic rational method and the other group used philosophic rational method. Some of thinkers believe that Mu’tazilites placed the reason upper than the religious firmly established premises. But this view is not in conformity with the realities, Because although Mu’tazilites completely trusted in reason and rationalism but they never preferred it to the religious firmly established premises. They preferred the reason to the inspired transmission only in occasions that there is no way but to resort to the reason and in this case they would interpret the exterior of revealed transmission esoterically so it would be compatible with the explicit decree of reason. But in a case that the revelation estated the established view of the religion, Mu’tazilites would not prefer the understanding of reason to the stablished revelation.

The problem of compulsion and volition is one of very important topics in the field of anthropology which is posed among philosophers, theologians, scholars of the principles of jurisprudence and psychologists. Considering its causes and agents, Predestination is divided to theological, psychological and philosophical predestination among which the philosophical predestination is of special importanceand often has been denied by philosophers. By contrast, some of theologians consider it inevitable as the prerequisite of the view of philosophers which necessitates the negation of free will. Three problems among the philosophic problems has been deemed to necessitate the negation of free will; First, the “previous necessity” which has been drawn from philosophic rule of “ While a thingis not necessary, it will not exist”; Second, the ending of the will of human to the will of “the Necessary by essence”. Third, the involuntariness of will. The recent problem is from among very difficult problems in the field of voluntary actions and great scholars like Farabi, Abu Ali Sina, Fakhr-e-Razi, Mirdamad, Sadr al-Mote’allehin, AllamahTabataba’i, Akhundkhorasani, MirzaNa’ini, MohaghighEsfahani, Imam Khomeini and Mohaghighkhu’I have aimed to explain and analyze it and have presented different answers in order to solve it.

There are many disagreements among Muslim scholars concerning the reality of jinn. “Blazing and airy bodyowning reason and understanding, creatures from the kinds of spirits and angles and abstract of elements, rarefied bodies owning an earthly life” are some of these views about the reality of jinn. The visibility of jinn is from other disputable subjects. Some count it as impossible and the claim of visibility as void. Some believe that the nutrition of this thing is from air mingled with the scent of food. Some of Islamic texts indicated to the scent of bone and faeces of animals as the food of this existent. In contrast, some believe that a jinn is spiritual and does not have material nutrition. Further, some of Qur’anic verses indicate to the existence of masculine and feminine genders and marital rule among jinns. Social life and also assuming the shape of animal and human are from other assumptions about this thing. Another disputable subject is that jinns like human have free-will and responsible obligation and there are righteous and sinful among them and will meet the consequence of their deeds in the hereafter. Some believe that since a jinn does not reach to the degree of man concerning the capacity of perfection and munificence, no prophet has risen from among them and they follow human prophets. There are some instances about the presence of jinns and their connection with the Prophet and the inerrant Imams which are stated in the Qur’anic verses and Islamic traditions.