ETHICAL RESEARCH (RESEARCH JOURNAL OF THE ASSOCIATION FOR ISLAMIC THOUGHT)
Year:2005 | Volume:1 | Issue:4|Papers Count:7

One component of Enlighten mint was the hegemony of evidentialism. Evidentialism claims that a belief is justified only if one’s evidence supports that belief. As Hume famously put it "the wis man proportions his belief to the evidence" and Clifford famously insisted That it is wrong. always, every where, and for any one, to belief anything upon insufficient evidence", In the area of religious epistemology, evidentialism implies That it is not Justified to have religious belief unless there is occlusive evidence for it. Critics evidentialism have rejected, however, this claim and argued that it can be both morally and permissible to adopt various beliefs purely for prudential reasons.

Mulla Sadra held that necessary causality has harmony with free will but, free will put forward by him is the same as determinate. In fact, mulla sadra interpreted willer as purpose and believed that human being has will but his will is caused by yearning is caused by knowledge and knowledge is caused by external factors are caused by god this kind of causality is necessary therefore, will of human being is necessary when existence of causality is, and he can not but make willing. In other words, free will means ability of human to will and to not will and in effect, ability to do and not do is impossible and unacceptable on has is of necessary causality, therefore, free will in mentioned sense does not gather with necessary causality though, will gather with it. But spinoza expressed freewill not gather with necessary causality and because necessary causality is obvious human being has not freewill. Spinoza also negated free will in meaning of ability to will and not will from human and also freewill in own special meaning namely, doing of act as nature of agent requires Spinoza also like mulla sadra regarded human wilier, but he did not interpreted wilier as purpose as mulla sadra did and in effect expressed human has not free will the kind of causality was accepted by spinoza is different with mulla sadra’s. philosophical view and similar to view of mystics accepted sometime by Mulla Sadra. Spinoza interpreted relation God with creations with internal causality on basis of this causality, cause and effect are not two accidents or substances in along or in beside together, but effects of modes of cause or substance of God. This view as attitude of manifestation of mystics impaling one being and it’s manifestation involve one substance and its modes.  

Essential contingency and the impossibility of the infinite regression have made ibn–sina’s seddiqin argument. Changes have occurred in order to reconsider and reeonstitute this argument in mystical, philosophical, and theological works after mollasadra the purpose of this article is to follow the changes that occurred in philosophic and the ological works over the span of time between ibn–sina and mollasadra. At first it talk about two expositions of sohravardy. He has made and unsuccessful attempt not to use the impossibility of the infinite regression in his second exposition. Another exposion of fakhr. Has been presented and ultimately Ibn-sina’s successful exposition in order to base the impossibility of the infinite regression upon the argument has been presented. At the end, how takig the possible being into this argument. Has been mentiond in some exposition like Ibn–sina’s , the possible being is used through doubt and collective knowledge, but in some other arguments it is used through detailed knowledge in the first exposition, the existence of necessary being is proved before his detailed know ledge to possible being.

There has been a conflict between heart and reason among some my sties, and they have poured their scorn upon reason in their works. They have introduced heart as the main instrument of knowledge, while reason has been enrolled in the works of philosophers and in religious sources. This apparent contrast is very tedious for the student of knowledge and scholars who paved the path of truth Considering this paradox, it is revealed that there is no real difference between true mystics and godly philosophers regarding this conflict. Some times the literal similarity between particular and universal reason, and some times the different stage of knowledge, and some times the lack of reasoning among some of the followers of mysticism have developed this conflict.

Like the other important events which have happened in the course of history, Moslems have attempted to understand and give meaning to Ashoura as it really was in order to penetrate to the deeper layers of its comprehension. These attempts have Iced to a pluralism of ideas in Ashoura’s interpretations. It is axiomatic that there are several causes which have been effective in the existence of these different interpretations. There have been some external elements such as social circumstances and the interpreter and his own understanding of the subject. On the other hand, interpretations are the products of an interaction between the text and the interpreter. There fore, what which are involved in Ashoura’s interoperation are the historical event it self and the social and personal circumstances which surround the interpreter. There fore, different interpretations of Ashoura can not solely be considered as the result of the text or the interest of its interpreter, but these causes should be investigated on both sides. For example, if politics is not involved in an interpretation of Ashoura, it is due to some factors in this event it self and some personal and external factors which surround the interpreter. In judging the different interpretations of Ashoura, the writer believes that Ashoura is an event which has many sides, and politic is only one of these sides. As a result, it is neither possible to neglect those sides which are not political, not is possible to reduce the …. One of it's sides. So if one interpretation of Ashoura does not concern with politics, it is not only due to some causes out of this event, but also due to some internal element and some of it's sides.

The ambiguity of the number of reproofs and also reproved people – that is the possibility of the relationship of them to one or some people in Abasa (He Frowned) surah – has made the interpreters of offer different solutions. As well as accepting two people, some have directed the reproof toward the prophet (s) and some other toward someone else. The result of accepting each of these solutions faces the meaning conflicts of verses and traditions (hadith) with each other. Our view is that the neglected point from the view of interpreters is the being of three people and two reproofs that direct toward two different people. The first reproof directs to ward a personality who is at the head of many people that are hoped to become Muslim, but the second soft and friendly warning, that is the result of a kind of not selecting the ideal, addresses the prophet (s).

The present research pursue, under angle of the political philosophy, the examination of an particular aspect of the problem of the war. That is "inevitability" in order that in the light of which, the concept of jihad, as a form non. Peaceful and brutal of the relation of the Islamic state with an another or states, is clarified. And that it is evident that beyond of all observations or critics, especially those which have been marked by some foreign academic milieus (centers) ageist the most debatable kind of jihad "jihad of invitation or of invasion" the recourse to a such sort of jihad demand, above all, the existence of the fundamental condition or pre (afore) – condition of the balance of powers to the benefit Of the Islamic state regarding to its enemies condition which has been deliberately or rashly ignored or, at the maximum, releg ted in the second row. Hawing said this and considering the actual circumstance of the contemporary international order, it is perfectly clear that each sort of jihad remain only defesive finally, we arrive at this subject which each identification aiming at drawing a parallel between the concept of jihad et this of terrorism is, either as regards the form or the content a incomparable. Thing...