dr. hosein hushangi

From a religious experience point of view, some ethical characters like RAHMAT describe the Divine Essence. Considering the caused theory of meaning in the field of philosophical semantics the character of RAHMAT is applicable in relation to the Divine Essence in its anthropomorfical meaning. According to the caused theory of meaning content, the kindness of God is not inconsistent with the transcendence and simplicity of his Essence. A semantics survey based upon the Quranic evidences shows that the unbelievers are the oppressors who wrong the oppressed as far as possible and for a time they desire. The RAHMAT of God or His compassion to the oppressed requires taking their revenge from the unbelievers and their eternal punishment into Hell. This method of punishment is conformed to the method of the unbelievers in punishing the oppressed. The vastness of the RAHMAT of God belongs to this world but in the other world the RAHMAT of God only belongs to the believers and will not keep from punishing the unbelievers for all eternity into Hell.

The study and analyzing of the nature of good and evil in human and divine deeds and the role of religion in this connection was one of the important concern of islamic theologians. mutakallems treat of this subject from epistemological and ontological points of view.One important point being highly neglected, is the stance taken by islamic philosophers in this problem. Mulla Sadra as one of the most outstanding philosophers maintaines that religion plays an effective role in man's occupation of perfection and happyness. and in spite of scattered parts which he wrote about theory of good and evil, we ascribe to him a roughly consistent theory about good and evil. In this article, we seek to infere and reconstruct his theory about the role of religion in determining good and evil.