Assistant Professor and Faculty Member, Razavi University of Islamic Sciences
gholamali
moghaddam
razavi unAssistant Professor and Faculty Member, Razavi University of Islamic Sciences
author
text
article
2019
per
The interpretation of the verses of the Holy Qur’an that deal with the Origin and the End are one of the most difficult dimensions of this system of knowledge. Some say that such verses should be considered as part of the collection of ambiguous verses [of the Qur’an]. Therefore, they have avoided talking about them in any way. However, the Qur’an revealed such verses with the intent of teaching human beings something regarding the above-mentioned matters. What is more, there are also traditions from the Infallibles (a) that seek to explain them. It was for these reasons that many Islamic scholars sought to explain these verses to the best of their ability. One of these verses is the one which mentions the ‘transformation of the Earth into something other than earth.’ This is related to the atmosphere of the Day of Judgment and developments in the hearafter. Some scholars take this to refer to a series of material and physical transformations while another group attempts to describe it philosophically and ontologically. In this article, using a comparative and analytical method, a comparison has been made between the scientific explanations of some commentators of the Qur’an and the philosophical interpretation in the Transcendent Wisdom of Mulla Sadra. It seeks to show how – contrary to the claims of some – the philosophical interpretation is capable of being justified on the basis of general rules of interpretation. What is more, such an interpretation does not go against any intellectual or common consent principle of the understanding. . I It is also in line with the apparent meanings of other verses and traditions. Aside from this, it has accepted the apparent interpretation in its own proper place and is more capable of dispelling objections that had been leveled against it.
Journal of Hikmat-e-Islami
Publication Information
2423-5105
5
v.
شماره3- پیاپی 18 (پاییز 97)
no.
2019
9
31
https://fhi.hekmateislami.com/article_86098_5445191d51b4a7d223f2a0495aaa40b5.pdf
A Look at the Approaches of Misguided Islamic Sects with Respect to the Concepts and Teachings Related to the Mahdi (a) with an Emphasis on Incorrect Interpretation and Application
mohammad ali
fallah ali abad
sathe 4 howzah
author
ezodin
rezanejad
Assistant Professor and faculty Member, al-Mustafa International University (corresponding author).
author
text
article
2019
per
The belief in a savior [that will come at the end of time and save humanity] and its prominent place [in the teachings of religion] has led many sects to interpret the teachings concerning this subject [in an incorrect manner] and to present interpretations of this verity that are harmonious with the content of their own perverse schools of thought. By such interpretations such schools of thought sought to convince those individuals who had a firm belief in the Mahdi (a) that they were rightly guided and thereby gain their assistance. This research project is a description and analysis of the actions of such perverse religious sects with respect to the teachings regarding the Mahdi (a). It has been deduced that such interpretations are not limited to the actual teaching concerning the existence of the Mahdi (a); rather, they also include his distinctions as well. Sometimes, such interpretations present a new type of ‘Mahdi’ and at other times it leads to the belief in a multiplicity of ‘Mahdis’. What is more, some interpretations – in effect – end up negating the very existence of the Mahdi (a) itself with the manifestation of his representative. Very often, such individuals interpreted the distinctions of the Mahdi (a), the place of his re-appearance, the ‘justice’ that he will implement, his victory and even the individuals who will assist him for their own advantage
Journal of Hikmat-e-Islami
Publication Information
2423-5105
5
v.
شماره3- پیاپی 18 (پاییز 97)
no.
2019
33
56
https://fhi.hekmateislami.com/article_86099_74bbbde9b1f17fc8ae76c132349e42ab.pdf
Darwinian Chance and the Genetic Mutation According to Islamic Philosophy
sayyed fakhroddin
tabatabaie
PhD. Philosophy of Religion, Imam Khomeini Education and Research Institute.
author
text
article
2019
per
Nearly 150 years after the publication of "Origin of Species," "evolution theory" is still subject of extensive contemplations on part of thinkers in the areas of science and religion. Darwin's theory of evolution has the diverse components that misunderstanding of it has led in many cases to disputes in vain. Among these component is, Chances. Chances has a variety of meanings, like a phenomenon that has not cause, a phenomenon that has unclear cause and the phenomenon caused by blind and purposeless cause. In contrast, Islamic philosophers have assessed these three meanings and have accepted the second and third of these meaning. But Islamic philosophers emphasized that these meaning is not against of theism. As a result, declaring the fundamental components of the theory of evolution explainable, many philosophers see a congruence between theory of evolution, even with Dawkins genetically oriented account of it, and theism. Yet, they believe that Dawkins supra-biological assertions are not logical implications of the theory.
Journal of Hikmat-e-Islami
Publication Information
2423-5105
5
v.
شماره3- پیاپی 18 (پاییز 97)
no.
2019
57
81
https://fhi.hekmateislami.com/article_86102_c2f6b1917a23b7b0f17a09766e5d55f8.pdf
An Examination of the Connection Between Conception and Judgment with a Look at the Principle of ‘That Which Does not Have a Logical Definition Does not Have a Proof’
sayyedmohammad
entezam
Assoicate Professor and faculty Member, Mufid University
author
text
article
2019
per
Muslim philosophers used two philosophical principles, i.e. ‘that which does not have a logical definition does not have a demonstration,’ ‘and that which does not have a demonstration does not have a logical definition,’ to show the connection between conception and judgment in man. So, they said that the possibility or impossibility of one is the sign of the possibility or impossibility of the other. In this paper, first, the meaning and categories of the logical definition and demonstration have been explained. Then, the meaning of these two principles has been discussed. Following this, the proofs for these two philosophical principles have been presented. Some of these proofs show that there is a general necessity between conception that is acquired through the logical, existential definition and judgment that is acquired through the demonstration in which something is proven through its cause. Some other arguments do not indicate any necessary connection between the two aforementioned types of knowledge. Therefore, according to the conclusion of another proof it is possible to generalize the necessary connection between the logical demonstration and the unconditional ‘limmi’ demonstration to include the logical definition of quiddity. Also, with respect to the universality or particularity of propositions that relate the existential or non-existential connection between the two types of knowledge it is possible to state two conditional views.
Journal of Hikmat-e-Islami
Publication Information
2423-5105
5
v.
شماره3- پیاپی 18 (پاییز 97)
no.
2019
83
104
https://fhi.hekmateislami.com/article_86116_2342c9edf37484111fb6aeebdd96385b.pdf
The Role of the Demonstration of ‘the Actual Complete Cause’ in Casual Necessity
Mostafa
Mirzayi
PhD.student, islami philosophy and Theology, the Razawi University of Islamic Sciences
author
Dawud
Haydari
Assistant Professor and Faculty Member, Razavi University of Islamic Sciences
author
text
article
2019
per
One of the things that all philosophers, mystics and even many theologians and jurisprudents appears to by definite and undeniable is the impossibility of an effect not stemming from its complete cause. In contrast, some theologians and the adherents of the Tafkiki school of thought say that such a phenomenon is possible. Amongst the latter group, some believe in the converse [of the abovementioned law], i.e. they say that not only is it not impossible for an effect to not stem from its complete cause rather, it is necessary for it not to. The same group also criticizes the proofs of the philosophers to the contrary. One of the proofs that they have criticized is the proof that revolves around the idea that it is ‘necessary for the cause to actually be a complete cause’. This paper seeks to critically analyze the claim of the proponents of such a demonstration and elucidates the weak points contained in it
Journal of Hikmat-e-Islami
Publication Information
2423-5105
5
v.
شماره3- پیاپی 18 (پاییز 97)
no.
2019
105
119
https://fhi.hekmateislami.com/article_86117_a6e4a6b05c3aced793aa77c5c3470e6e.pdf
An Examination of the Arguments for and Objections to the composition by way of Unification of Matter and Form (with an Emphasis on Sadrian Philosophy)
javad
PARSAEE
PhD.student, islami philosophy, Baqir al-Ulum University (a).
author
seyed mohammad
musawy
Assistant Professor and Faculty Member, Razavi University of Islamic Sciences
author
text
article
2019
per
One of the problems that is a subject of debate in philosophy is the manner of the composition of matter and form. The majority of the Peripatetic philosophers say that this is a composition by way of annexation. Some however, such as Mulla Sadra, say that the two composed together by way of unification. He follows Sadr al-Din Dashtaki Shirazi in this regards. In order to substantiate his claim he offers some proofs.
An examination of the arguments of Mulla Sadra shows us that they are objectionable. Nevertheless, he used the philosophical foundations of the Transcendent Wisdom to present a new version of the argument of ‘potentiality and actuality’ [for the existence of matter and form] that coincidentally also proves the unification of matter and form.
In this paper, first the subject of debate is clarified. It has been explained that the debate is concerned with primal matter and form in the sense of that which sustains something. Also, by ‘composition’ a real composition is referred to. Also, in this paper some of the objections that might prevent one from accepting the unification of matter and form have been addressed. Finally, a more profound explanation of the unification of matter and form has been presented based upon the philosophical foundations of the Transcendent Wisdom
Journal of Hikmat-e-Islami
Publication Information
2423-5105
5
v.
شماره3- پیاپی 18 (پاییز 97)
no.
2019
121
140
https://fhi.hekmateislami.com/article_86121_95a02f3324e8300ddcab99c3a79698c4.pdf
The Primary [Essential] Predication and Common [Technical] Predication of the Predicate and the Resolution of the Problem of Mental Existence
mohammadhadi
rahmani
Four Level Academy of Philosophy.
author
text
article
2019
per
Primary and common predication are two of the most important topics in the Transcendent Wisdom [of Mulla Sadra]. This is true to the extent that Mulla Sadra solved many philosophical paradoxes using these concepts. Of course, it is also possible to find traces of these ideas in the teachings of the previous philosophers. Nevertheless, he was able to explain the different types of predication in clearer terms. However, it is important to take note of the fact that he only took primary and common predication as conditions of the subject or the predication [of propositions]. This is while it is also possible to consider these as being conditions of the predicate [of propositions]. Keeping this in mind, the predicate ‘by means of primary predication’ refers to the concept of the predicate while the predicate ‘by means of common predication’ refers to the external reality of the predicate. The late Mulla Sadra – and following him, the late Allamah Tabatabai – attempted to answer the famous objection to [the theory of] mental existence by saying that primary or common predication are conditions of the nature of the predication. They were of the belief that if we say that mental existence is a quality of the soul then this is by common predication. However, if we say that mental existence falls outside the categories this is by primary predication. However, a proper examination shows us that the thing that actually resolves the problem is primary predication and that common predication is actually only the condition of the predicate. This means that mental existence is united with the concept of the category [that exists] in the external world. It is also united with the external reality of the quality of the soul. This implies that it belongs to the category of the quality of the soul and that it is one with the concept of substance. Of course, this unification with the meaning of ‘substance’ is from the point of view that the mental picture is a mirror for the external world. This means that the meaning of ‘substance’ and the meaning of ‘man’ relate one thing, i.e. the quiddity and essence of man. Otherwise, meanings are different. In order to explain this matter, in the end of the article it has been mentioned that it is possible that the late Mulla Sadra and Allamah Tabatabai were referring to the same. However, they assumed that this difference stemmed from fact that the condition of the predicate [of the proposition] was primary or common. This is while, the idea that the condition of the predicate is primary or common is the answer to the problem.
Journal of Hikmat-e-Islami
Publication Information
2423-5105
5
v.
شماره3- پیاپی 18 (پاییز 97)
no.
2019
141
159
https://fhi.hekmateislami.com/article_86122_0c2e4bcbce24ec06b2d0f9ae2a2288c5.pdf
Causation, Meaning, Standard and Views
mohammad
sarbakhshi
Assistant Professor and faculty Member , Imam Khomeini Research and Education and institute.
author
text
article
2019
per
Most philosophers understand causation to be applicable to existential things. So, they say that applying it to other things, such as things that do not exist, is simply metaphorical. Also, they say that it is metaphorical to call preparatory causes ‘causes’. This is something that is prevalent amongst lay people but that is philosophically imprecise. Nevertheless, causation is something real that is capable of being applied to all things. So, it is possible to divide it into external causation and analytical causation. Therefore, it is possible to apply it in a real sense to things that exists, those that do not exist as well as conventional matters. There are many views regarding causation. These range from the denial of causation to its application to all things. However, the proper view is for us to say that only limited beings need a cause. Regarding the secret as to why something needs a cause, it is possible to say that if we say causation is limited to things that exist then the reason why something needs a cause is that its existence is limited. However, if we say that causation is a general concept, then we should say that the possibility of meaning is the reason why something needs a cause. The last view is that of the professor Ghulam Ridha Fayyadhi
Journal of Hikmat-e-Islami
Publication Information
2423-5105
5
v.
شماره3- پیاپی 18 (پاییز 97)
no.
2019
161
183
https://fhi.hekmateislami.com/article_86124_aa04d7f3ac5bbcc19eaa39b7e4881ec9.pdf
Free-Will, a Modern Version of Choice Free-Will, a Modern Version of Choice
Mohammad
Hosseinzadeh
assistant professor at Institute Iranian Philosophy
author
text
article
2019
per
In modern times, the discussions surrounding the problem of choice are entitled ‘free-will’. We may ask however, ‘is choice the same as free-will or not?’ Is the former another word for the latter or has a significant change occurred in this discussion (aside from a change in the words used to refer to it)? In this article, first an explanation has been presented for the meaning of ‘choice’ in Islamic philosophy. Then, the transformations of the two principle explanations of choice in this tradition have been explained. Following this, they have been compared with the principle explanations of choice in western philosophy. The conclusion of such a comparison is that free-will is a new explanation for choice in modern times. This is founded on the separation of the free-act from the act made by one’s own choice Aside from justifying the fact that the action stems from free-will, it also justifies its being made by one’s own choice and that man is responsible for it. Today, in the tradition of Islamic philosophy, the explanations of choice do not fulfill the expectations that we have that we will be able to use the discussion on choice in practical philosophy. This is due to the fact that attention has not been paid to the element of being responsible. It is for this reason that it is necessary to take another look at and examine the discussions presented in Islamic philosophy regarding choice – keeping in mind the new explanation of free-will - and that it be examined what suitable explanation does being responsible have in these discussions.
Journal of Hikmat-e-Islami
Publication Information
2423-5105
5
v.
شماره3- پیاپی 18 (پاییز 97)
no.
2019
185
202
https://fhi.hekmateislami.com/article_86126_769ff52d0db0d606fb05a911a53fed2d.pdf