فصلنامه حکمت اسلامی
پیاپی 5 (تابستان 1394)

Being one of the initiatives of Muslim philosophers، the argument of the truthful ones is one of the most valid arguments for the existence of Allah and His essential and active attributes. Philosophers، such as Avicenna and Mulla Sadra as well as his followers from Mulla Ali Noori to Allama Tabatabaei have talked about it. Agha Ali Mudarris Zinoozi is a Sadrian philosopher who has presented a particular argument (a version of the argument of the truthful ones) in his Treatise on Methodology of Truthful Ones). In his argument، he proceeds from quiddity as non-conditioned and by relying on the principality and gradation of being he proves the characteristics of being qua being، without touching the divisions of being. He thus demonstrates that being qua being is a necessary being with particular essential and active attributes. Being not dependent on divisions of being، this version of the argument of the truthful ones is better than its other versions. The division-based arguments consist of divisions including the division into possible being، raising thus the likelihood that the possible being (creatures) might result in the necessary being. If such likelihood were possible then the argument (based on such thing) would not be the argument of the truthful ones. This is while if we do not make use of divisions of being، there will be no room for such a likelihood.

Tautology is a sort of proposition that dates back to Aristotle. The most important questions about it consist of: 1. Does tautology have the minimum qualifications for being a proposition? 2. Does this proposition tell us anything about the external world? And 3. What is the relation between this proposition and the principle of non-contradiction and which one is prior to the other in terms of logical foundations? Muslim logicians have dealt with such propositions under ''haml al-shay ala nafsihi''، whereas Western philosophers have treated it as «tautology» or «analytic propositions.» The way Mudarris Zinoozi has dealt with this predication and shed light on its problems is particularly noteworthy. After studying Muslim philosophers and logicians'' views، the author analyzes Zinoozi''s views، comparing Muslim logicians'' view with those of Western philosophers. He has also made his own contribution as he touches every important issue.

According to Agha Ali Mudarris Zinoozi human soul is a single reality with (different) stages that include various levels of existence. At its culmination، rational soul is absolutely simple، singular and unconditional. It contains all pluralities. At its lower stage، this simple and absolute soul is plural and conditional. It is very interesting to note that human soul is، in its longitudinal form، one، plural، simple، composite، brief، detailed، absolute and conditional. The sage from Tehran holds that human soul gets united with its goal i. e. the universal soul through substantial movement. It thus comes to gain immediate knowledge about its inner layers، which he terms as ''understanding understanding''. This article studies his philosophical psychology، soul''s intuitive and the relation between understanding soul and understanding Lord.

According to philosophers every creatable is based on a potential and a matter that carries it. Based on this law، they hold that creation ex nihilo is impossible and thus they assume that what Allah can do is much less than what theologians (deniers of the said law) believe. This law is thus of crucial importance in understanding theological matters including the way Allah created things. After explaining the content of this law، the author studies the main argument Avicenna and others present to prove it. He shows how the argument is fallacious. He also critically assesses the supplementary argument presented by Khawja Nasir al-Din Tusi. In the end، he presents a new argument on the basis of the principles of transcendental theosophy to prove the said law.

Though the methodology of theology is of utmost importance and advantages few works have dealt with it bringing to light its hidden aspects. One can explain the methodology of such a science within the two stages of ''is'' and ''ought''. The first studies and analyzes the existing methodologies whereas the second seeks to reach the necessitous methodology. On the other hand، theological methodology has to be sought in intellectual and traditional methodologies. The present article treats the second category of the first stage on the basis of the opinion of Ibn Maytham Bahrani، a prominent 7th century philosopher، theologian and traditionist. To reach its objective، it studies the two main articles of traditional theology – that is the methodology of referring to traditions on beliefs and the methodology of understanding tradition in Bahrani''s thought. It also touches the theological outputs of these methodologies in different spheres of beliefs. Ibn Maytham''s methodology of referring to traditions on beliefs consists of verifying the content of traditions rather than evaluating their chain of reporters. His methodology of theological deduction consists of understanding the tradition in question on the basis of intra-textual standards (signification، eloquence etc.) and extra textual standards (Islamic proven principles، relevant texts، rational rules). These methodologies have left profound impact on his theological thoughts examples of which can be found in his ideological discussions.

Notes on Farabi''s thought is combination of ethics and politics in which his political books called the books of ethics and politics or called simply political ethics. He divided civil philosophy into two sections، a section is civil morality. Due to this، reflecting on Farabi''s political ethics is important in order to understand different perspectives op political ethics. Morality is what makes a good or bad result in carnal acts and conditions. Whenever the good morality that related to the human self to join with the power of the mind that related with the wisdom، there comes to virtue. The task of politics is promoting ethics and habits and virtues in society and among the people and explain how it is made is one of the most important tasks of political ethics. In this paper، in addition to the Quiddity of political morality in the minds of Farabi، discuss the position of political moral and it''s institutionalized styles in society and so the reasons of diversity of political ethics in various communities. According to the meaningful application of imagination in his thought، it''s would considered.