INTERNATIONAL JOURNAL OF HUMANITIES (THE JOURNAL OF HUMANITIES)
Year:2001 | Volume:8 | Issue:1|Papers Count:4

The study of existence is the principal pivot of Ibn-Sina's philosophical system. Ibn-Sina"s opinion about existence is based upon the difference hetween "quiddity" (mahiyyat) and "existence" (wujud). This principle is so important that he builds up much of his discussions on theology and ontology upon it. Following al-Farnbi, Ibn-Sina considers "existence" a metaphysical element, distinguished from "quiddity". From his point of view, "quiddity" is exactly the presence of contingent within the knowledge of God. Unless God grants his existence, his essence will never come into existence. Ibn-Sina was well aware of the religious concept of creation. Having been inspired by the religious texts, he establishes a principle in his philosophy that has been followed by the Islamic philosophy thereafter. To know God as the only existent, within whose realm no non-existence is allowed, means the very acceptance of God as the pure existence, and that nothing may be found beyond Him. The logical requirement for such a statement is to prove the existence of God by means of a new reasoning which Ibn-Sina names the veracious reasoning (Borhan Siddigin). It is inconceivable to claim that such a reasoning be presented by philosophers like Plato and Aristotle who do not consider God the very existence, who do not present the relationship between God and universe within the pivot of existence, and who do not believe in creation. This article studies the question of existence from Ibn-Sina's point of view in order to clarify the reason why the metaphysical difference between "quiddity" and "existence" which was neglected by Aristotle, was the main concern of Ibn-Sina; and the reason why this problem, that the Islamic philosophy has taken grand steps in this way and towards its consequences and correctness, was the basis of Ihn-Sina's ontology.

Intelligence is a Divine gift given to man to enable him to reflect, reason, understand and gain knowledge. It is a mental power which distinguishes man from other creatures, and an innate or inside guide that leads man ultimately to the knowledge of Allah. Intelligence does lead man to Allah provided it is wholesome and healthy and functions correctly. Man's passions and material desires may deteriorate his intelligence and deprive it of its health and soundness in such a way that he may fall to the level of animals and know nothing but eating and sleeping. It is the Divine Revelation that guarantees the wholesomeness of intelligence and makes man aware of the obstacles that prevent its correct functioning. Revelation is the Divine Word revealed to man to guide him to the Straight Path of Allah which leads to felicity, prosperity and salvation. There is complete concordance between intelligence, the inside guide, and the Revelation, the outside guide. They originate from the same source with similar aims, and so they cannot theologically be incompatible with each other. They are Allah's gifts bestowed upon man to uplift him spiritually and to help him in the tumults of earthly life, so that he may be able to find the Right Way and attain eternal felicity by following their instructions and living in accordance with the will of Allah.

One of the significances of the Islamic Revolution of Iran is the approximation of theocracy and democracy. Imam Khomeini's wisdom and charisma raised hope among not only the Moslems of Iran and the world but also all the followers of monotheistic religions concerning the absolute truth that sovereignty belongs to God and establishing a state is the right of people. The Global epics beyond national borders and cultures that were founded upon religious faith nourished and become widespread inspired by the supreme teachings of Islam. Led by Imam Khomeini, the Islamic movement which is erected upon the divine wisdom of the Koran and aims at implementing the salvation of humankind succeeded in presenting the current world, overcome by abnormalities, a combination of republicanism and Islamism within one state. Imam Khomeini emphasized strictly that the whole essence of this newly established republic lay in its very naming, ie the Islamic Republic, not a word less and not a word more. This republic, he further elaborated, was the outcome of the slogan "Allah is the Greatest" chanted by the people during the Islamic Revolution and the blood of the faithful martyrs; therefore, all bore the first and foremost responsibility of preserving this republic. The amalgamation of theocracy and democracy demonstrates that a people's movement is based on religion and that religious movement is popular. The aforementioned amalgamation suggests that people in the remotest of lands enjoy a profound faith in God and it is reflected by all those who seek God and the ultimate truth. Hence, it offers an optimistic prospect of the extension of a theodemocratic state. The state's Islamism and Republicanism is a unique combinatory example of the regime whose architect was Imam Khomeini in an attempt to revive and promote the real Mohammedan faith throughout the globe. Such 110 Islamic state is to be considered a gift of God to Imam Khomeini for his service to Him. The Islamic Revolution and the Islamic Republic left behind by Imam Khomeini should eternally remain under his name in the book of history.