فصلنامه آیین حکمت
پیاپی 4 (تابستان 1389)

This article is intended to introduce Islamic theology (Kalam) in the field of Islamic thought and explain the constructive and decisive role of this religious science and those engaged in it, showing as its distinctive role the defense of holy status of religion through well-grounded arguments in answering questions and removing doctrinal doubts. It is in this way that some knowledge is reached on the crucial role of Kalam in preparing the ground for the rise of other religious sciences, shedding light on the relation of this doctrinal-religious field of knowledge with other religious sciences. Due to the importance and nobility of Kalam as genuine Islamic science a mention is to be made of the high position of theologians who, in addition, were urged by holy infallible Imams to undertake the defense of religious beliefs in doctrinal arena.

In Ibn al-Arabi’s view determinism is to be rejected on the basis of the “mystery of predestination” and the free will on the ground of “mystery of the mystery of predestination”. In his view each and every thing is attributed to God with reference to existentiation and manifestation, and to human being with reference to receptivity and reception. The distinction between existentiation aspect and that of reception in the word of Muhyi Al-deen Al-Arabi and his followers is based on the division of agency features into eistentiative and receptive, not based on mere separation of agent and receiver. It is also not the same as vertical agency and attribution of events to proximate and remote agents. To Ibn Al-Arabi the “intermediate position” has the same meaning. In some of his statements Ibn Al-Arabi explicitly rejects both determinism and “utterly free will” and in some others he puts the position of mystics in opposition to the positions taken by Mu‛tazilites, Asha‛rites and philosophers.

There are two types of objections raised against the proof of the Truthful (the so-called sediqqin borhan i.e. argument provided by true and sincere believers for the existence of God); some being related to the very name of this proof and to whether it fulfills the conditions required by argument by the properly truthful. Other objections, however, subjects the argument to criticism by calling its very construction into question. While Mulla Sadra sees the proof not without objection from the former point of view, he regards its internal construction to be cogent and defensible, attempting an answer to one of the most important objections leveled against it. The objection is that Avicenna’s proof is to demonstrate the existence of the Necessary Being from possibility which is posteriori argument, namely from effect to cause and so it is not so invalid. Returning the so-called posteriori argument to a priori or propterquid argument, Mulla Sadra attempted not only to defend the demonstration of Avicenna as an argument from cause to effect but also remove similar objections posed against the argument from temporal creation or from motion.

Soul and related issues are among the complex, controversial and pivotal discussions in philosophy and theology. The most important aspect of the problem of soul is its relation with the possibility and quality of “the Day of Resurrection”. Theologians differ widely in their opinions on the nature of soul and most of them do not believe it to be immaterial. At the same time, however, distinguished theologians like Al-Ghazali, Fakhr Razi, and Khaja Tusi consider human soul to be immaterial. Much of the present article is devoted to examination of the ideas of one the greatest rational theologians in recent centuries, namely the late Abd Al-Razzaq lahiji, who treated in detail the problem in his various works. The nature and immateriality of the soul, relation of mind (soul) and body, temporal creation and immortality of soul, transmigration etc. from his perspective are treated as main discussions in this article.

The problem of soul and body and their relation is from early time a matter of debate in philosophy in such a way that drew the attention of philosophers in all times and quarters. This problem discussed as mind-body problem in western circles of thought is one the most serious problems in the modern philosophy of mind. Despite all efforts made by contemporary philosophers of mind the problem has not so far received a reasonable and justified account. Also in Islamic Philosophy no reasonable explanation of the soul was given before Mulla Sadra. By introducing new philosophical principles such as fundamental reality of being, gradation of being and substantial motion, Mulla Sadra made a drastic change in whole philosophical problems including soul and related issues, providing solutions unprecedented in philosophy hitherto. He rejected the theory of eternity of soul and its spiritual origination and offered a new theory on soul’s coming to being which is known as “corporeal origination of the soul”. Accordingly the soul is changing substance which from its initial corporeality to its ultimate spirituality is in constant change and essential dynamism. On the ground of initial corporeality of the soul and its substantial motion Mulla Sadra envisage the relation of soul and body as organic and so human being as reality of degrees. It is on these lines that Sadra explains the mutual relations of soul and body.

Philosophy of religion is methodically newcomer in philosophy and thematically in religious studies. This article is to attempt to analyze and explain some of its important problems. The definition of philosophy of religion is subject to that of philosophy and of religion. For this reason in order to clarify the nature philosophy of religion, some word is necessary on the definition of philosophy, religion, characteristics of both and finally those of philosophy of religion. The distinction of philosophy of religion with other religious studies and its relation with other sciences are discussed as well.

The issue of “right” is an important subject in field of political, legal and moral thoughts to the extent that the modern age is called “the Age of Right”. Modern man is rightful, providing his welfare is not his first priority. Instead, access to and attaining his rights is what can bring him peace of mind.It is properly held that right is not confined to specific aspect of life but covers different dimensions of our life including moral and legal relations of individual with family and society as well as extensive political relationships of individuals with each other and with rulers in regional and international levels. To determine the true instances of right, however, in different domains depends on deciding many questions involved such as meaning of right, its nature and origin, those who lay down and concomitance of right and obligation. One can dare claim that without solving these main and fundamental issues, man can give a proper answer to the problem of “right” in sciences of politics, law and ethics. These fundamental issues are now dealt with in “philosophy of right”