فهرست مطالب ناصر فروهی

The principle of the primacy of existence leads to a shift and reclassification of primary and secondary philosophical Intelligibles. According to the principle of the primacy of existence, existence must have individuals or concrete counterparts and cannot be considered a secondary Intelligible without a concrete external counterpart. Additionally, based on this principle, the attributes of existence are aspects of the essence of existence and will have concreteness and externality similar to existence itself, whereas essences only have conceptual identities and lack externality. This issue is examined through a descriptive-analytical approach, revealing that neither can the claim of reclassifying all intelligibles be fully accepted, nor can one assert the lack of externality of existence and its true attributes. Based on the effects of the principle of the primacy of existence on the nature of intelligibles and considering the ontological and epistemological explanations of intelligibles, as well as the differentiation between true attributes of existence and other intelligibles, the findings of this paper lead to the conclusion that the principle of the primacy of existence results in existence and its true attributes being primary intelligibles in both epistemological and ontological explanations. Essences are considered secondary philosophical intelligibles from an ontological perspective but primary from an epistemological perspective. Intrinsic attributes of existence, relative, additional, and negational intelligibles will be secondary philosophical intelligibles according to both epistemological and ontological explanations. The reclassification of intelligibles also leads to a new classification based on the principle of the primacy of existence.

Sometimes a person is faced with a disease or sufferings over which he has no control as he receives them directly from God. In such cases, which are interpreted as primary ailments, should God compensate this person? Islamic theologians have addressed this issue under the topic of Awad (compensation). The present article, adopting an analytical and comparative method, first explains the definition of Awad from the point of view of some Shia and Mu'tazili theologians, who have dealt with its conditions, limits and attributes. Then, relying on the opinions of those who agree with the issue of divine Awad, it examines the verses of the 15th prayer in Sahifeh Sajjadieh and shows that Hazrat Sajjad (peace be upon him) was of the same view. He has referred to divine compensation through prayers and supplications.

Moral liberalism is based on the separation of moral values from reality and emphasizes that the criterion of moral-value is the "person himself". In liberal ethics, one's happiness depends on himself and moral values have a relative meaning. According to Mulla Sadra, the process of creation in the arch of descent is based on manifestation and the effects are the pure connection to the cause and are abstracted from the manifestation of the cause. According to the view of existence of pure connection, morality is subject-oriented, absolute and gradational, but liberal morality is subject-oriented and relative.
According to Mulla Sadra's philosophy, between value and reality, concrete determination is prevailed , not separation and Individualism is related to the individual's existential order, and each person reveals the values of his existential order. The aim of the present study with using descriptive-analytical and critical methods and relying on the attitude of the existence of the pure connection to critique individualism, relativism and the separation of value from reality, which are the three important characteristics of liberal ethics .

The Islamic Revolution is a turning point in the history of Iran that introduced new concepts into the field of political and social discourse in Iran.This revolution is based on the jurisprudential-political ideas of the Shiite school, one of the main teachings of which is justice and the realization of social justice in society.The great architect of the Islamic Revolution called on the people to fight against discrimination and injustice with the ideal of justiceNow that years have passed since those cries for justice, the concern for justice has put a difficult test on the agents of the system to look at their efficiency in the mirror of justice.The main question of the research is what are the obstacles to the realization of social justice and what positions have been presented by the Supreme Leader in order to remove these obstacles?The research method in this article is descriptive-analytical and the information has been collected in the form of libraries and based on this information and data, the above subject has been evaluated and analyzed.The findings of this study show that in order to better implement social justice in society, pure and original theories about social justice should be extracted from the perspective of the Supreme Leader, which is consistent with religious texts.And legally, to be implemented by the agents of the system in the society.

Nowadays the discussion of “principles of faith” (Usūl ul-Dīn) forms one of the most important Islamic kalām discussions. The question which is existed here is that whether the concept of “principles of faith” have been existed in this same shape from the first or it appeared in a specific period and passed a certain history. In order to answer this question, the history of the development of “principles of faith” must be studied. The kalāmī thoughts of the Zaydī and Isma’īlī Shi’a are counted of the preceded Shi’ī kalām thoughts. Therefore in the present article, the development of the concept of “principles of faith” in kalām of the Zaydī and Isma’īlī Shi’a is examined so that in addition to clarification of the roots of forming of this concept in the Shi’ī tradition, the historical bases for the development of this concept in the Imāmī Shi’a kalām also been established. Those Zaydī works that had set forth the concept of principles of faith, usually named six items as principles of faith: monotheism, justice, prophecy, Imāmah, the stance between the two stances (manzalatun bayn al-manzalatayn) and promise and threat (al-wa’d wal-wa’īd). The Isma’īlī Shi’as counted seven items as their principles of faith that consist in: guardianship (wilāyah), purification (ṭahārah), prayer (ṣalāt), alms (zakāt), fast (ṣawm), pilgrimage to Mecca (ḥajj) and Jihād (religious war). Among these seven items, there are items like prayer, alms, fast, ḥajj and Jihād that are counted by other denominations such as the twelver Shi’a as the subdivisions (furū’) of faith. Of course each of these items passed its own historical development.

The discussion of the principles of religion or the articles of faith is one of the most important discussions among Muslim thinkers. This important concept of the principles of religion or the articles of faith has its own history among Muslims. The concept of the five articles of faith in Islam is not extant in Quran or in Hadith but has entered the works of Muslim theologians especially by the works of Mutazilites. In its early stages in the history, the concept of principles of the religion or the articles of faith was used in a general way and referred to the whole theological beliefs but later its usage has narrowed and just referred to some special theological creeds. In this period usually five items were referred to as the five principles of religion. Different theological traditions have their own principles of religion in the way that sometimes seven and even fifteen items were referred to as the principles of religion. Unlike the rationalist Mutazilites, there is no such a concept among Asharites or Maturidites. In this article we will survey the history of the changes the concept of the articles of faith experienced in Sunni Kalam tradition.

The discussion of the knowledge and perception is one of the fundamental and essential issues in the Islamic philosophy. Discussion of science and secondary categories has not long history but after Tusi has been proposed as a philosophical problem. The independent debate about science and perception has been started since Fakhr Razi’ time and it is considered as his innovation. Fakhr Razi considers that there is an additional status between knower and the known which only could be realized by additions. In his point of view, when we understand an object, we find special relationship between reason and reasonable; this relation and additional is regarded as knowledge. Fakhr Razi, in many of his books, denies the unity of intellect and reason wrote various reasons for its violation. Therefore, by denying the intellect and reason, he also denies the alliance between mind and active intellect when thinking. Mulla Sadra by adopting new principles such as reality, doubt, move in atom, proved that knowledge does not exist within the categories and is not an issue of substantive, but the truth is the truth of knowledge. In his view, the abstract obviously is the potential reasonable, and in this case, alliance between intellect and reason is necessary because they have correlative relation and must be together; and on the other hand, when they think about the nature of an object, the all categories are available in the potential intellect; and hence, it units with intellect.

The issue of Self has long been noted by scholars especially philosophers and each scholars explained the issue in terms of their own viewpoint. Abu Hamed Imam Mohammad Ghazali is among the scholars، who put the issue into consideration and deliberation. In this paper it is endeavored to explain and analyze different aspects of the Self based on his views and also to show the stance of peripatetic philosopher especially Ibn Sina in Ghazali''s viewpoint. Ghazali، in his works، benefited from the intellect، Islamic traditions and verses and nicely proposes the wisdom along with the religious. Ghazali، unlike some previous speakers، considers the Self apart from the article and has a lot of religious and intellectual reasons to prove it.

Without doubt there can be found some cases of evils and destructions such as ignorance, proverty, disabilities, earthquake and torrent in this world. The why and the how of these evils in this world have been posed in human mind for ever to such an extent that they formed one of the most important concerns in different religions and schools. In theoretical mysticism, the background of the problem goes back to Ibn Arabi in the seventh century. The question of this paper runs as: how does Ibn Arabi think of evil? Is it existential or nonexistential in his view? Given the former, how may it would be in agreement with the origin of existence as the only absolutely good thing? And what would be counted as its origin? Regarding individual unity of being and the best system, he has negated evil absolutely in the system of existence in the form of simple negation positively considered. He, however, has viewed nonexistential things as essential evil with regard to specifictions; while he agrees with a kind of relative evil in natural system in existential things and with a kind of essential evils in legislative system

Death is one of the man’s essential topics in the returning to the God by which the soul leaves the body and settles in the purgatorial world, the world which is wider, more detailed and more subtle than this world. The soul after disconnection from the body enters into the purgatorial body which is in the accordance with the laws of purgatory. An example in the form of sleep is somehow the conductor of man’s overview of his existence and nature of purgatorial body. On the other hand, based on the substantial motion, his soul is moving toward perfection. According to this point of view, soul depleting its physical form and entering the purgatorial world continues its purgatorial life. The question is that whether or not the perfection of soul ends by entering the purgatorial world or continues. It could be proved, referring to the wisdom and Hadith, that soul continues its perfection in its model body in the accordance with that world. This kind of perfection does not disagree with the singleness of soul, motion in the material system and fulfillment of religious duties and obligations. In fact, purgatorial perfection for believers is coming out of the veils and preparing to enter the heaven and for pagans is approaching the purgatorial punishment and preparing to enter the Hell.