فصلنامه اندیشه نوین دینی
پیاپی 54 (پاییز 1397)

When studying the link between Divine Essence and Qualities, little may be found of the link of qualities of action to Divine Essence. The question may be given as: with regard to the unchangeability of Divine Essence and changeability and limitation of qualities of action, how may the qualities of action be attributed to the Essence without any breach in Divine Simplicity? This article, by a descriptive and analytical method, studies Mulla Sadra's solution in the field. Regarding existential gradation, Mulla Sadra views Divine Qualities as being of gradation extended from Divine Essence to Divine action and in each grade they are governed by the rules of the same grade. Relying on qayyumiyyati ilahi, izafeyi ishraqiyeh and the rule of basit ul-haqiqah, Sadra links the qualities of action to the Essence without any harmful sequel. And, finally, some theological effects of the study have been mentioned.

in this paper, Sartre`s view on Human free will and its realm from Sartre's point of view has been studied. Sartre believes in the primacy of existence over nature in human. It is not possible for human being to be originated from God, because in the case of its being from God, there would remain no place for human free will. As viewed by him, human being is not other than free will and free will is not other than human being as well. But this view may not be agreed with, because it is self-evident that it is not reasonable for the existence of every possible being to be without a cause. Given Sartre view, good and bad would be based on human desire and, therefore, relative. Sartre has confused between human nature and his existential perfections. The existence of nature in humans may not be the complete cause of his/her actions. Human originality lies in his/her soul and God is also a Real and Absolute being. Given the case contrary to this, there would be no executive guarantee good actions.

Atheistic existentialism, denying incorporeal world, has studied human being and disagreed human incorporeal spirit. The philosophy dendency, has viewed human being as accidental and temporal and, such being the case, he himself must give meaning to his life. The end of such a futile life is a death change all human attempts for an everlasting life to disappointment. While in Sadra`s philosophy, uhman being has been created as being compound of body and spirit and his essential being lies in his spirit that is everlasting. Human spirit after passing the grades of perfection and becoming of no need to the body leaves it and continues to its eternal life; therefore, death is a beginning for the true life and becoming released from body as well as a hopeful stage and glad tidings to man. In this article, we will examine the role of death as giving meaning to life in terms of the two schools of thought.

Muslim scholars, when viewing predicative attributes, have taken such methods as ta`wil, tashbih, tawaqqof and ithbati bila kayf. Ibn Khazimah, a great Sunni faqih and muhaddith, in his al-Tawhīḍ, relying on the Quranic verses and traditions, has studied predicative attributes semantically. How his sematics, proofs, analyses may be assessed? It is presupposed in the paper that his semantics has been founded on a superficial understanding of the texts and his proofs seem to be inconsistent. By studying and searching Ibn Khushmeh's book analytico-descriptively, these results it has been made clear that Ibn Khuzaimeh, relying on the surface of the words, has viewed God as being like human being. His method is contrary to the Quranic verses, traditions and rational reasons, and his reasoning and analysis are based on unjustifiable ideas. Ibn Khazimah`s way of study has been taken by such Salafi leaders as Ibn Taymiyah and Wahhabi groups. Proving the failurs of the method would lead to pure tawhid.

Whatness, validity and usage of religious theory in the science of history and historical studies is one fundamental issue of the philosophy of  the science of religious history. Making religious theory applicable in the science of history and objective realization of religious analysis of history have made the necessity of this study more emphasized. Whatness, validity and usage of  religious theory in the science of history is documented on religious propositions or on the establishment of the science of religious history. The science of history dealing with a useful science and a stable sign may be regarded as an epistemic presence of a historical religious theory in historical studies. With the religionization of the concepts, structures, variables and theoretical propositions of historical theory in historical studies, religious theory documented on the establishment of the science of religious history may be produced. The production of religious historical knowledge, religious historical analysis, religious historical anthropology and religious historical identity is one of the epistemological uses and outcomes of religious theory in historical studies. The methodology of the research has undergone three basic phases. The methodology of the research may be regarded as a inductive and deductive one.

Merleau-Ponty, with an atheic existentialist literature, has developed his theory of conditioned freedom by giving the theory of body-subject, drawing inspiration from Heidegger's concept of life-world and considering human freedom in conflict with the existence of God. He says: of the two God and free man, only one may be chosen; since given the existence God, everything would be governed by the necessity of causation, and, therefore, there would be no place for human freedom. Motahhari, the martyr, has also viewed human freedom as being limited. Inheritance, social environment, and history are of the agents limiting human freedom. But he has supported the view by reason of human nature and the necessity of using reason in the course of human evolution. According to Mutahhari`s view, this limited freedom is not contrary to God's existence and His infinite Will and Knowledge, moreover, it should be regarded as essential ground for human belief in Him. The method of research in this study is a rational and library-based one. As viewed in the paper, the views taken by the philosophers of the study are different and followed by opposite ends.

According to the principle of the Other and agreeing with the Otherness, Adhar Mall has given an intercultural approach and, opposing exclusivism in  philosophy and culture, follows the theory of dialogue between philosophies and cultures for a better understanding of the truth. He also faces the religions on the same basis and proposes an interreligious approach, such as his intercultural approach, to understand the transcendent truth better. In the paper, the theory of  interdisciplinary philosophy as an interreligious approach is explained by a descriptive method and based on the principle of the Other and its strengths and weaknesses have been determined by a critical analysis method. The critique of modern and postmodern philosophy and creating the ground for dialogue between philosophies and cultures is one of its strengths; while relativity of the truth in philosophy and the relativity of being truth in religions and its state of being inclusive may be known as its failures. from the weaknesses of the above theory. Again, the comparison of the intercultural approach in philosophy as a humanistic field of study with interreligious approach may be regarded as another failure.

Suhrawardi and Swinburne have studied the problem of evil in two different philosophical traditions. Suhrawardi's solutions for the problem can be offered in four views of evil as being: nothing, inseparable from superior cases of good, inseparable from perfection, and the view of evil and human will. Swinburne offers two main solutions to ethical and natural evils: 1. Defence on the basis of human will; 2. Defence based on justice and superiority in three narratives: a) Aesthetic evil; b. Ethical good. C) Attaining knowledge. In this paper, with a documentive method and content analysis, in addition to presenting a coherent outlook of the two philosophers' ideas in the field, an attempt has been made to study their ontology of evil critically, make their common and different cases of thought clear and, finally, present a more reasonable view.

Some theistic existentialists define human inner talents in relation to human dignity, and emphasize on such aspects as human free will and responsibility. Allameh Tabataba'I, as a Muslim scholar, regards human dignity as being connected to theism. Human free will is one of the similarities of the two approaches, with the difference that Allame, unlike the existentialists, does not play an independent role for human free will. In the view of Allama, human dignity is conceived in relation to the Origin, while for existentialists there may be found little role for human connection to God and all things are founded upon human will. One of the most important aspects of Allameh's view is the consideration of human nature in the realization of real dignity. As viewed by Allameh, human natural development needs a plan and such a plan should be based on religious and revelatory teachings. On the contrary, existetialists have viewed religious teachings as limiting human free will and freedom. This article compares the approach of the theist existentialist philosophers and Allameh Tabatabai`s in the field of human dignity, and tries to show their similarity and difference.

The resurrection of bodies is a matter of controversy among theologians and Islamic philosophers. According to Allamah, the man on the Day of Resurrection, through his soul seems to be the same as the one in material world and through his body seems to be like that not the same as that. The late Mohammad Baqer Behbudi has agreed with and given proofs for the bodies on the Day of Judgment; yet, philosophically viewed, his proofs are exposed to critique. This study compares both views in the field and agreed with Allameh`s view.  As viewed by Allameh, it is not reasonably possible for corporeal body to resurrect on the Day of Judgment compeletely without any change. therefore, through a descriptive-analytic method, the problem has been studied.