فصلنامه آیین حکمت
پیاپی 5 (پاییز 1389)

In Islamic philosophy the Necessary Being is first demonstrated and then the fact that He is Necessary from all aspects is discussed as one of His the general properties. The implication of this principle is that he has of necessity every perfection and thus must be absolutely perfect. Muslim mystics also prove the existence of Necessary Being directly from the concept of absolute being or existence as such, arguing that absolute being implies infinity of being and such infinity implies every perfection in an infinite way. In this way they can said to have practiced like those who attempted to give proofs by either analyzing the concepts of absolute being or pre—eternal Necessity or negating sophistry. It is attempted in this article to deal with a number of successful arguments for the existence of perfect being along with a critical analysis of the invalid arguments in this domain

The relation of the Necessary existence and possible beings or cause-effect relation is dealt with in Sadra’s existential system of philosophy in two ways: through the principle of fundamental reality of being Mulla Sadra attempts to justify this relation in a existential system and specific gradation of being and hold cause and effect not as two independent and separate beings related together in terms of traditional Aristotelian categories but with a relation of illumination in such a way that effect is the very relation to the cause not as something related to it. Later in his treatment however he comes to the conclusion that the only real being is the Essence of God and the rest what seem to be existent are but manifestations and states of that Unique real existence for some reasons. To begin with effect has no independent identity from cause. Secondly cause is infinite being devoid of imperfection and thirdly simple reality proper, comprehend and encompass everything. Mulla Sadra treat these grounds i.e. existential poverty of everything other than God, specific gradation as a bridge to the proof of individual unity of being, borrowing mystical terminology to envisage properly the self-manifestation and self –revelation of the only real Being.

Human soul can be perfected by being related to, and making use of, the body. Relation of these two, however, is perpetual. For matter is in constant change (generation and corruption) and thus soul lead finally a new course and sort of life. Death accordingly does not mean annihilation but a kind of separation of body and soulIbn Sina held all human souls to be immortal. To him, soul is an independent substance which needs body only in the stage of acting. He proved the spiritual resurrection by rational arguments. Avicenna confessed to be unable to demonstrate the reality of bodily resurrection and maintained that it would be acceptable on the ground of revealed proofs

Philosophy used to be a general title for all sciences. After medieval era the westerners paid attention specifically to physical parts of philosophy and thus scientists of natural sciences were distinguished from other scholars in philosophy. In modern times in the west different fields of philosophy, all which share non-empirical method, were gradually differentiated with separate disciplinary titles. The term “philosophy of” was coined to indicate these various and different disciplines as opposed to (general) philosophy and it is now current in philosophical circles of Iran. This term however contains no important disciplinary basis and seems to be of harmful consequences for the growth and promotion of philosophy in Iran.

Abu Ali Miskawayh is among important scholars in the history of Islamic thought. He played an important role in organization of philosophical ethics. What distinguished him from other philosophers and thinkers is his serious participation in political and social activities in his days, which had a remarkable influence on his thought so that he regarded as the main problem of governments and communities the negligence of self-purification and morality. That is why Miskawayh concerned himself to discuss moral issues.This article is to show how important Sharia was in his thought and whether or not he as a Muslim philosopher speculated in context of Sharia. On surveying his works one can clearly see that his main concern was to draw attention to Sharia and revealed doctrines.Keywords: ethics, felicity, Sharia, intellect, revelation, Miskawayh.