نشریه عقل و دین
پیاپی 10 (بهار و تابستان 1393)

This writing¡ first reviews tow sciences divisions that one of them is Aristotle’s heritage that Avicenna has reflected it in some of his works and the other is from Avicenna. Then¡ it glances on some divisions that were brought up in Europe and in new centuries.
The writer has divided sciences to humanities and non humanities and believes that humanities has to deal with human and non humanities has to deal with objects except human and then humanities regard the other sciences is as worth as that human superiors over other objects. Meanwhile¡ philosophy has exalted place¡ and it should be known as the mother of humanities; because philosophy discusses about the origin and end and why-ness of human being.

Since companionship with the prophet is superiority for people have not deviated, and since all of the companions don’t have the same superiority, this writing wants to recognize the most excellent of the companions in prejudice and solidity ages. According to some people have voted to Abubakr’s superiority and probably have included Omar as the most excellent of the companions after him, in this writing, on the strength of debate between Amir-al momenin and Abubakr and on the basis of documentary and proved criterions that Imam Ali has enumerated, we demonstrate that he has superiority on all of the companions. Also we have indicated to Khaje Tusi’s reasons and criterions.

Avicenna in the end of the theology of Shifa, has adduced an argument on necessity of prophecy that based on people need to law in their social life. It’s possible, somebody objects that his argument is in direction of secularize religion.
For respond to this issue, after express some rudiments, we explain exactly concept and meaning of secularization and then with represent its requisites that are conversion or suspension of religious laws, show that not only in this argument but in similar cases as common usage in fiqh (religious jurisprudence) and worldly basis of cosmological argument in proving of God don’t present necessary elements of secularization of religion.

The serious separation between Ibn Sina and Aristotle in metaphysics, in its particular sense, begins from suggestion of the Necessary Being’s proposition and foundation of the proof from contingency and necessity instead of the proof from primary mover. Thus, the Divine Agency, in the view of Ibn Sina is existential not motive, and His Agency may be traced in the whole universe, not only in physical world, but also in spiritual world. The distinction between Ibn Sina and Plotinus in the subject of Holy emanation is about clarification of God’s will.
Plotinus only says that God’s will is different from human’s will. But Ibn Sina by means of his doctrine for Divine Providence tried to clarify: Knowledge, Power, Will, Agency and other attributes of Essence and Act, and to explain union of the Knowledge and Will. In the view of Ibn Sina the pre-eternal Will and the existentially Agency is able to be explained without any purpose over Essence.

Prove the being of God, philosophers have considered the issue. Several arguments have been presented in the context of its creation arguments can be cited. This argument, which is used mainly by theologians, the occurrence where by occurs when an object needs to be cause is known. Theologians claim that this argument is that any reason why it needs to happen is that he will not step you. It may also occur if the reason he would need another reason. The third reason is if you like the first and the second thing happened, he would need another reason... Since the sequence of causes is impossible, the chain of events ultimately leads to a cause that does not happen again and that it is old and does not record is not that way. This article explains the pleadings speakers to express their problems against critique of Ibn Sina, Mulla Sadra, Mollahadi Sabzwari and Allameh Tabatabai arguments about the deals and the end result is the occurrence of the argument in terms of Allameh Tabatabai based on the ink, the ink back and accept that accidents and natural occurrence, function and essence if it is proven that both fixed and variable if it is, it would be too variable, argument creation argument would be beneficial and win.

This writing wants to impress that in religious uses and in Quran specially heart apparent meaning is the pineal and limb that is in chest. But its real meaning is the pearl of human’s entity and it is the psyche that is declared: “it is the first completeness of organic body that is known by faculty of perception and active powers”. Sometimes it is named spirit. Because according to the verse «æ äÝÎÊõ Ýیåö ãä ÑæÍی» (I blew from my spirit to it) says that when Adam prospered divine spirit, he was deserved angel’s bowing and his humanity was at this time. This blown spirit is the psyche or on the other word is heart. Intellect in the meaning of concrete noun is the faculty of perception that it is superior to sense, estimations and fancy. And its task is apprehension of generalities and issuance of injunctions in both dimensions of contemplation and action. It is divided to parts of conceptual and functional intellect. If the heart gets luminosity, it will make the intellect brilliant and do useful indecisions and meditations and otherwise, it will do diabolism and deception and ruse.