unity of creation

The principle of agency is the ontological foundation of Masha's philosophy and it seems that the interpretation of Sinavi's agential causation is in the existential relationship between all supreme principles and subaltern beings, such as the ontological relationship between the burden of transcendence and the system of creation and the existential relationship between the single human sou l. And its powers have been the influence of passage. The causality based on the causality between the causes and causal factors completely excludes the substantive relationship and the plurality of isolation between these objective facts and proves the doubt and existential difference between them. Of course, according to the macro-ontological rules of agency, it is necessary to have non-alien variables of cause and effect, and it makes supreme principles non-alien and non-alien from their causes and gives relational existence to the causes. In this way, the personal unity of the existence of the cause and the multiplicity of the quality of the effect cannot be proven in Sinavi's wisdom, but a kind of constructive unity, meaning the unity of existence and the existing multiplicity, can be found in some of the ontological topics such as theology and anthropology of him and his co-thinkers.

After the unity of the Divine Essence and Attributes, Unity of the Divine Acts has become one of the most important and most challenging beliefs of Muslims this belief has even led to the formation of some sects and denominations in Islam. Using the descriptive-analytic method, the present paper deals with examining the Unity of the Divine Acts and expressing its levels as stated in the traditions from Imam Sadeq (AS). In his view, Unity of the Divine Acts means that there is no independent cause in the world other than the Supreme God, and the self-subsistence of existence, creation, ownership, divine lordship, being providing, and authority, which all appear in sequential relations, belong exclusively to God. In the face of those who believe in dualism, he has valid and authentic narrations according to which the Imamite theologians have developed the Shi'i belief system.

One of the main rational reasons used by Islamic thinkers to establish unity of God is argument from mutual hindering. This argument has been inspired from Quranic verses and presented with different accounts. In this paper, historical background, domain of usage, principles, various accounts and objections against validity of this argument have been analyzed, and unity of God in creation and lordship , including genetic and legislative lordship, have been established. It has been noticed, in this article, that argument from mutual hindering is not devoted to the form of dispute and clash of gods, but rather includes the form of agreement of gods in creation and lordship. So we have explained this argument in terms of multiplicity of powers and agreed wills and mutual hindering of wills. False consequences, that the unity of God is proven to avoid them, in some accounts is non-being of the universe and in others is disorder and untidiness among creatures. In the last part of this paper, the verse "if there were gods in the earth and heaven they would collapse" and similar verses of Quran, which are the source of argument from mutual hindering, have been noted and certainty of the demonstration emanated from Quranic verses have been defended.

This paper investigates Allameh-Tabarsi’s attitude toward determination and freewill in some aspects. at the first section it addresses intellectual aspects of determinism in Majma al-Bayan. The second section of this paper investigates the reasons that Allameh-Tabarsi used to prove freewill. The third section of this paper discusses how to solve the contradictions that evidently exist between freewill and some issues in Islamic doctorinal system, and the last section mentions deficiencies in study and analysis of determination and freewill in Majmaol-Bayan. At the end we conclude that Allameh-Tabarsi’s attitude in this issue is only Quranic and although Allameh-Tabarsi could analyze this issue very well, it is not complete.