فصلنامه فلسفه دین
سال شانزدهم شماره 3 (پیاپی 44، پاییز 1398)

AbstractAlthough the issue of “the Others” has not been considered among the Muslim philosophers as an independent issue, but this potential exists between all intellectual ideas in Islamic world especially in mysticism. Accordingly, we can present asking about “the Others” in Ibn Arabi’s work as Islamic mysticism and find his intellectual basis in this field. The unity of existence as the most important Ibn Arabi’s worldview can be seen in every places of his mystical system and it is one of the most important determinants of his behavioral strategies towards “the Others”. In the issues about ontology, the right and creation are the unit truth; and if its unity direction being considered it is truth, and if the plurality being considered, it is creation; so the most comprehensive view to the universe is considering both unity and plurality. This is a comprehensive view despite accepting plurality, it considers a unity over pluralities and provides a ground for accepting “the Others” with all contradictions and differences. This approach by extending towards epistemology clarifies the special Ibn Arabi’s approach against epistemic contradictions.

While some philosopher believes that it is impossible for a free act to be determined, others consider that possible. the first group is named incompatibilist and the second compatibilist. Compatibilist should be able ,in addition to rejecting the arguments that is presented for incompatibilism, to present a criteria about the nature of free will that is compatible with determinism. they have presented various criteria. In this paper, the author intends to categorize and evaluate these criteria in the form of six titles, after determining what he means by the Free Will and Determinism. Having the ability and the absence of impediment, the ability of reflective self-evaluation, the ability of choosing according with the ones valuational system, the ability of understanding the true and good, having the guidance control, having proper history, are the criteria that have been discussed in this article. Finally, it is concluded that none of these criteria alone is sufficient and the only theory that includes all of these criteria can be an appropriate theory about the free will from viewpoint of compatibilism.

Abstract The agnostics claim that we do not have any idea of God to remain like what the medieval philosopher Meunov has said in his debate with Socrates that man can not search or search for what he knows and does not imagine, and if he does, it is not known who he was looking for. Therefore, according to the accepted and obvious proposition that "if something is unthinkable, it will surely be impossible to confirm that it is impossible" to conclude that the unbelievable God can not be verified. In this essay, the concept of conception and determination, and the definition of God, with the qualitative traits that are necessary in nature, are manifested and then verified by God's testimony. Keywords: Imagination, Confirmation, God, Concept, Definition, Theorem.

The environmental crisis is one of the most important issues in the world Today's humanity is facing it. And various solutions have been proposed to solve this crisis. But there has not been any success in this regard. Seyyed Hossein Nasr is one of the thinkers who Believes in the effective role of religion and spirituality in Solving the environmental crisis And the source of this crisis Knows the lack of spirituality. The main question of the research is that What is the role of spirituality in solving the environmental crisis From Nasr's point of view? The main purpose of this research is to explain the above claim and its response to it by content analysis method done in explanation of the data. The findings of the research show that from the perspective of Nasr crisis, the relationship between man and nature in the West, which is a product of rationalism and pure scientificism and absolute humanity, was based on two mistakes. The lack of a true and deeper understanding of human and the sacred nature of nature that today's man for the solution of this crisis is an alternative to referring to religion and spirituality, the formulation of ethical principles within the framework of religion about the environment, and the attention of human to his caliph by God and Responsible for nature.

The present study attempts to investigate the Neo-Sadraian philosophers’views based on religious texts regarding the "necessity of the early settling of Adam (AS)" in Heaven. This research is of the citation kind and its methodology consists of analyzing and explaining the content. These philosophers maintains that an individual must start out his journey from the descending Barzakh, and necessarily, by traversing the plurality of the material world, voluntarily begin the evolutionary and ascending life toward the unity of the world of reason. Therefore, according to the Qur'an, Adam (AS) began the course of his earthly life began from the Paradise of Barzakh. In that heavenly place, he was presented with elementary teachings for his earthly life such as the Divine Names and the truth of becoming the successor of Allah and being worshiped by the angels. He also became acquainted with the demonic provocations and extreme hostility of the devil with the state of humanity. Therefore, the presence of Adam in Paradise is an introduction to perfection that must be established in the land of angels and then fallen down into the material world. This narration is nothing but an interpretation of the humanity's position, which includes the authority of humanity, as the prerequisite to humanity in all human beings, not just in the Prophet Adam (AS). And Paradise for Adam was a kind of self-discovery, and falling from Paradise was setting off on the path to evolution because the introduction to any ascent is a downfall.

Dilthey is one of the philosophers of life who has examined the text of life. His view of the "experience of life" has many similarities with the thoughts of life in Mulla Sadra's transcendentalist wisdom. The term "life experience" is not meant by the term "lived experience" in the Diltian philosophy, but the purpose of any kind of time-to-life perspective that examines human activity over time. The study of the goals and the general course of these two philosophers and the characteristics of the experience of life illustrates a kind of affiliation in this matter that one can think of between these two thinkers. The date and time, feeling, experience and perception are the things that are discussed in this article. The flood of life, the active, common, and immediate understanding of life, is also recognized as the most important points of the two philosophers; That is, the self during the movement and the flood in life with a kind of exaltation of values, is associated with its volitional act, for the purpose of its evolution, and the body defines its own example.

After the terminology of unity and monotheism and referring to the kinds of the unique, this article explains the viewpoints of Islamic philosophers and the content of religious texts about the unity of Divine Essence. All Islamic philosophers consider the instance of necessary being as unique, and believe that the other instance of necessary being is impossible. But they disagree in the hypothetical examples of necessary being. Previously they believed in numerical unity, but finally they arrived at the theory of the true and real unity of God. And thus they have approached the mystical personal unity.
In Islamic narrations, the numerical unity of God has been negated. The Holy Quran, by describing the unity of Allah Almighty with overwhelming (قهاریت), expresses the fact that the unity of Allah Almighty is such that it does not leave room for a presumption of the other.

Believing in man's free will on one side and the divine decree and the predestinationinman's life on the other hand seems contrary or paradoxical. Apparently whether the necessity of the predestinationmust be acknowledged while man's free will is overlooked or man's free will should be considered in the worldwhile any necessities of the existence is opposed. To resolve this conflict, the explanation and analysis of predestination, necessity, principle, and its relationship with theworldof God ( world of Amer) and God's foreknowledge of man's actions and wills on one hand and the meaning of freedom and man' s choice between good or evil as well as the study of human's nature on the other hand seems to be essential and has a fundamental role in gaining an understanding of the aforementioned question.Allameh Tabataba”i adopting an ontological and humanistic approachbelieves that from one perspective, man in the world of material ( world of khalq)by virtue of his free will does good or evil, and by means of his substantial motion, he forms his identity. From another perspective, God in the world of Godrepresenting stability and pure action is aware of the evil and good of human beings but in the destiny of the world he is empowered to act freely. Seemingly, thisstatement is contradictory; however, in the present study the researcher's attemptis to delve into this problem and resolve the apparent contradiction with respect to the works of Allameh Tabataba”i.