ANDISHE-E-NOVIN-E-DINI
Year:2007 | Volume:3 | Issue:9|Papers Count:7

The problem of Divine Will has been discussed in detail by Muslim philosophers, theologians and usuliun. Imam Khomeini with regard to the importance of the problem tried to study it analytically. His problems in the field can be referred to as: can the attribute of will be known as existential perfects? Does Divine Will, while being simple and the same as Divine Essence, is the most perfect of wills? Can the Will be regarded to be in Essence or in Action or in both?Again how can one believe in the relationship of creature’s being and action to Divine Will? How can one think of human will in relation to Divine Will?And how does Divine Will stand to the other Divine attributes such as knowledge, power and providence? Does Divine incipient Will is the same as that of Divine revelation?

The paper delth with the effect of presuppositions and theological foundations in perceiving the meaning of Quranic verses, proving the theological tendency in exegeses, using three exegeses including Tebyan, Kashshaf and Kabir as the deputies for Shiites, Mu’tazelites and Asharites respectively and focusing on the theological problem of sighting God, the exalted, referred to in the verse 143 of the chapter A’raf, has sought to show the extension to which theological suppositions affect Quranic interpretation.Though the paper can be judged as a useful one, some critical considerations may be put forward on it. Among them can be counted: some claims without any reason, mistakes in correspondence, lack of any clear view on the verse at hand, some ambiguity in main statements, some error in the subject of the paper, some contradictions in disproving and proving the claims and lack of clearness in the origin of preferring reason against narration. One, therefore, can argue for falsity of the author’s claims.

Why has man been created? Can human life be considered meaningful? What can be agreed with as the role of religion in making life meaningful? To answer the question one should study the concept of a meaningful life, life-giving agent and its characteristics. One can consider creativity as the agent giving meaning to life. By the creativity is meant such elements like knowledge, freedom and design. When human life has been accompanied with the elements it would be meaningful. It would be counted essential for life to be meaningful and worthy of living.As for the question on the role of religion in the ground, one can argue for its giving meaning to life. Regarding some qualities such as power, freedom and choosing in human nature, man never can arrive at creativity without any divine authority. It can be, therefore, accepted that in the shadow of religion, creativity would be counted as the aim of human life.

This paper has studied orientalists’ arguments for Prophet’s awareness of reading and writing. Their claim has been founded on two historical narrations. As narrated, the Prophet has written the words Mohammad ibn a’bdollah down at the time of Hodaibiyah and at the end of his life he ordered the people around him to bring pen and paper to write some advices for them.Considering the Prophet’s being divinely learned, his ability to write and performing the ability, both before and after his prophecy, would make the problem clear.

One of the most important subjects dealt with in Islamic mysticism is known to be the subject of the seal of the friends, khatam al-awlia. The main question of the paper has centered on Ibn Arabi’s thought on the seal of the friends. It is commonly viewed that he has known himself as the seal of the friends. Again one can see clearly the same title for Isa, the mesih, in his works.In this study the terms friend and friendship have been technically described at first and then, showing the place and importance of the subject in Islamic mysticism, Ibn Arabi’s different and contradict speeches on the field have been cited and analyzed. And consequently the paper, relying on Ibn Arabi’s famous commentators’ views, has come to an end.

Egoism is regarded one of the basic schools in moral philosophy. On egoism, one should act in such a way that his or her most benefits be prepared. The roots of this school can be found in Epicurean school or hedonism. The school, however, was supported later by such philosophers as Schopenhauer, Nietzsche and Fraud in various ways. On this basis Nietzsche presented the theory of Super man and Fraud, focusing on sexual instincts, supported the theory.Among Muslim philosophers there can also be found a view similar to that of egoism called love to the self. On this theory, each conscious being loves itself and its perfections naturally.

Causality and its aspects is one of the fundamental issues in Islamic and western philosophy. In the modern west, some empirical philosophers like, Locke, Berkeley and Hume by empirical attitude challenged causality, that this subject is related to their epistemological principles in approach to objective and subjective facts, means empirical base of knowledge. Hence these philosophers denied causality principles, specially casual necessity which its consequence extended in the continual of western thought, specially positivism, analytic philosophy and modern physics that have had difficulty results.In Islamic philosophy, specially transcendent philosophy, causality is a philosophical and rational principle which deep understanding of it is possible only for philosophical reason, hence its appearance is deeper than experience and is in the rational world. Therefore, the interpretation of causality in this approach contrary to western empiricism is deeper than experience and induction in which cause gives the effect’s existence, which effect does not any existence and identity in itself without cause. So in this viewpoint, causality relation is in the existence of cause and effect not in their quiddity or their external appearances. Then we can say the relation of effect to cause is a kind of poverty and needing.Therefore, contrary to western empirical philosophers, we can show that causality is not merely contiguity, temporal priority and other external relation between cause and effect, but it is very deeper than it, so we can not explain it by empirical approach as they did.