فصلنامه پژوهش های فلسفی - کلامی
سال هجدهم شماره 1 (پیاپی 69، پاییز 1395)

One of the concerns of Muslim philosophers is how some people take cognizance of several facts about the future via veridical dream, inspiration and revelation. This paper aims to answer such a question from the viewpoint of Suhrvardi and Mullasadra regarding their position Islamic mysticism. Accordingly, it is argued that the Wayfarer, after passing various stages of Progression and bearing ascetic practices, is able to connect to the hidden realm in which the truths have been recorded and, through such connection, he can take cognizance of the matters related to the future as well as the facts to which lay people have no access. This hidden realm is the same as the Imaginal World and a person, whether awake or asleep, can connect this world and the Divine Tablet through imagination, and some truths are revealed to him. Since the veridical dream happens by the Progression of the soul in the Imaginal World and the details received from the hidden world by prophets and saints at the moment of revelation are all related to such a world, this paper aims to explicate these matters on the basis of this world.

According to Some traditions in Shia’s hadith collections, the origin of human being or the very clay from which human being is created, and it is called‘Tinat’ in Shia texts, has a great role in man’s happiness or misery or becoming a man a believer or nonbeliever. According to the traditions God has created the believers from a pleasant and good quality clay which is called ‘Tinat Elleen’ while He has created the nonbelievers from an unpleasant clay which is called ‘Tinat Sejjin’. At first sight these traditions are totally contrary to the beliefs of free will of human being and the justice of God. Therefore different types of solutions has been suggested by the Islamic scholars to eliminate this contradiction. At this essay those solutions are reported, studied and criticized, and at the end a new attitude and solution has been suggested to interpret and explicate this traditions.

The problem of evil at first seems to belie divine wisdom and what was said concerning the purposiveness of god,s actions and the fact that god means to benefit his creatures rather than deriving any benefit for himself. The evils that occur in the world are detrimental and harmful to all creatures and especially humankind.
On the one hand we know based on definitive rational reasoning that god,s actions are purposive and that the ends of his actions are to the benefit of the creatures. On the other hand however we cannot deny the existence of such evils that inflict pain and death on thousands of people and innumerous numbers of other creatures every year.

Hedonism as an idea is a theory, according to which happiness is ultimate good and unhappiness is the ultimate evil. Materialist schools of thought that generally have given to hedonism, in the human different cultures have various expressions. Hindu culture is no exception to this rule, because in Hindu culture there is a distinctive school of philosophy called Charvaka that having intellectual disposition of materialism, consider only pleasure as meaning and the aim of life. Epicurean philosophy in Greece is the closest school to Charvaka. By this comparative study of hedonism in Charvaka and Epicurism through available library resources, it becames clear that both these philosophies, created schools with nature of hedonism that in spite of great opposition, managed to attract adherents over centuries. The two schools of thought, since believe in the existence of only material world and consider human existence only on the material dimension, as well as deny any existence after death, so conclude that there must be pleasure and should get to pleasures of life completely. However, there are also some differences: Epicureans have completely differed with a sect of Charvakas in the meaning and kinds of pleasure. Also, for Epicureans, unlike followers of Charvaka that are attached to the sensual pleasure, happiness more and more means the absence of pain. While, the main aim of Charvakas is to deepen and to extend the measure of pleasure, Epicurus’s end is to reduce the pain as well as possible.