نشریه علامه
پیاپی 43 (بهار و تابستان 1392)

Any ages has been dedicated itself to the scientific and philosophical analysis and explanation of the Creation and born of the creatures and human being as an important and great part of the universe, has been the center of these studies. The present paper attempted to study the reality of man’s creation from perspective of two thought system i.e. Mullah Sadra and Fuzzy; and explaining the transcendent philosophy and fuzzy thought, endeavored to find and criticize the common points and differences of these tow thought systems. The fuzzy thought or fuzzy gradation system maintains that life is the product of growth and regards the growth as a gradual process in the nature. Whereas, Sadr al-Din Shirazi based on the principles of transcendental philosophy attributed the process of life premier to the nature which is called Universe. Therefore, the fuzzy life will explain in the context of gradual and life in Sadra’s view repeatedly occurs passing the context of gradual.

The instead theory is one of the important theological issues which most Adlieh theologians have used to justify the initial pain and regard it as a reason for justice of God in discussion of initial pains. Unlike Adlieh, Asharites, however, discussing the theory without criticizing it, have addressed the theory in conflict with own principles and denied it. The remarkable point in studying Asharites ideas is their sheikh Abu Hassan Ash’ari. Since he was a Mutazilite, the above study could assist us explaining the instead theory which is attributed to Mutazilite. The Asharites principles denying the instead theory, has been seriously challenged by Adlieh. They, in addition to providing evidence for the truth of their principles, maintain that necessity of Asharites idea is to have following sequences of corruption.

Afzal al-Din Kashani known as Baba Afzal is one of the littleknown philosophers of end of the 6th century and beginning of 7th century AD. Looking at his writings, it could be understood that the terms such as ‘reason’, ‘wisdom’ and ‘knowledge’ are among the most repeated words in the writings of this scholar. Baba Afzal although, apparently, has not a coherent and detailed explanation of morality and has not independently studied the issue in question but during formal rationalist discussions and in sincere letters to his friends, was always calling his audience to honor it. In this paper, we attempt to investigate the place of ethical discussions in this rationalist philosopher. Since the explanation of man's position depends on the view and the worldview of any philosopher, so there is no choice but to concern the generalities of his philosophy. He, interpreting a meaning of the existence in his definition of man, provides a different meaning that ultimately leads to a worldview in which the knowledge is prior to existence. In this regard, the ethics before knowledge will not be the same as the ethics after acquisition of knowledge. Since the ultimate goal of Baba Afzal’s philosophy is ‘wisdom’, and with the advent of the wise man, new and evolutionary ethics emerge in him, thus, his ideal man is not the one whose ctions to be only moral, but the one who has been using the wise in ethics and animal strength. Then his philosophical work begins after man’s basic moral education, which it is up to the scholars of culture and Sharia. Since in his modest and realistic viewpoint, an embarrassed and affected man should not be left in his solitude, he advances the ethics along with his own philosophy as well.

The importance of the Descartes’s self-founded view towards the God and his characteristics and actions, has been developed in the next thinker’s thought. He proving the God, considered some of his characteristics and actions, such as infinity and creativity, and tried to show that it is possible to have clear and distinctive image of divine characteristics and actions which shows the certainty oftheir conception. He concerns the infinity as a most important divine character and creation as an important divine action. He endeavors to attribute the causality to God and calls the God his due. But his attitude contradiction arises from the fact that Descartes is powerless using the human rationalism to explain the characteristics of God, especially having the clear and distinct perception of them, the causality of God and the act of creation and maintenance of the universe by God. In this paper, investigating the Descartes ’views to some of God’s characteristics and actions, it is shown that Descartes’s contradictions resulted in false image of God which has no similarities with great God of Christianity.

The question of evil is the fundamental issue in theological systems. This issue, with different perspectives, has been regarded by Islamic scholars. Regarding the issue of evil, the inter-religion approach is very important. This issue in Holy Quran has been considered from different perspectives. The nature and instances of evil is one of the issues that were analyzed and explained by Holy Quran. The term‘ Evil ’in the Quran means adversity and loss. In different verses, the God introduces himself as an agent and cause of different types of evil such as famine, disease, poverty, financial and human disasters and motivation is to test and try the man. In some verses, some of the evils, disasters and grieves are mentioned as punishment of human acts, of divine revenge and wrath. From the perspective of Holy Quran, there are different instances of evil such as moral, social, and natural evils. Therefore, the Holy Quran, however, acknowledging the existence of evil in nature (the created world), explains the nature of evil and its instances, corrects the human’s view and offers a comprehensive analysis about them. The description and explanation of the above mentioned issues are the main purpose of the present paper.

The human dignity, which is the inherent dignity regardless of race, gender, religion and social class, is one of the certain principles of Islamic teaching and the wise Creator (GOD) concerns the humanity worth to respect and reverence and this issue is specific in the word and behavior of innocents and the Prophet Mohammad (PBUH) and Imam Ali (AS) in particular. This paper attempts using the reliable sources, to explain the human dignity in the word and behavior of these two prominent and to prove that the principles of human dignity has been accepted by rulers of Islamic society and was the base of their actions in social relations and human interactions.