نشریه جاویدان خرد
سال هشتم شماره 3 (پیاپی 20، پاییز و زمستان 1390)

One of the first theories of Islamic humanities is proposed by Mohammad Baqir al-Sadr as "religious science". al-Sadr has also applied it on the field of Islamic economics. The theory shows that changeable phenomena, is not the mission of Islam as a religion, but it is a duty of science. Islam is assigned to design basic foundation and framework for constructing the society, and the perspective toward which the society should move. As long as "science" would be purely descriptive, it cannot be described as Islamic or non-Islamic, because it would only discuss the external and experimental realities which are occurring or have already occurred. However, if a society's dimensions are realized Islamic-based, scholars can then study that society from different aspects and dimensions, thereby discussing its phenomena and their relationships and the results. The knowledge emerged from the nature of such phenomena under study, and the analysis of such a society, is the Islamic science, which in fact has the responsibility to explain the phenomena and their relationships in an Islamic society.The theme for recognizing Al-Sadr's viewpoint in this paper is his ideas about religion and Islamic school, the process of achieving them, the method of applying them on social totality and the way they are observed and analyzed. Iqtisaduna (Our Economics) is the most significant of his works in which he has explicitly focused on the relation between Islam and economics. He has also established a base for generalizing this theory in the bookentitled "al-Madrasah al-Quraniyyah" (The Quranic School).

The “unqualifiedness” (bila kaif) view is the theory of two Hadithi approaches and Ash’arites in order to avoid assimilationism in divine attributes. The term “bila kaif (unqualified)” has rarely been used by the early Hadithis, but the idea has been frequent in solutions to the problem of the assertive divine attributes. Abu al-Hassan Ash’ari, as the one who revived the Hadithi thought in the fourth century, and his followers have also employed this idea to solve the problem of assimilation. The Salafides, because of their methodological and formal following of the predecessors, have recently employed this idea in order to explain their view about the unity of divine names and attributes. But how similar are their uses of this idea to solve the problem of assimilation? This paper seeks to examine the Ash’arite and Salafide approaches to the use of the idea of “unqualifiedness”.

Reducing all conditionals to categorical propositions, all negatives to affirmatives, all particulars to universals, and all possibly true statements to necessarily true ones, Suhravardi claims an Eshraqi logic. In this way, for each figure of Aristotelian syllogism, there will be only one mood: two necessary universal affirmative premises and a similar conclusion. He never reduces other figures to the first nor hypothetical syllogisms to categorical ones, but I will show that these reductions can be done by the aid of conversion and contraposition. Then, all syllogisms can be reduced to the first mood of the first figure. The only difficulty here is to reduce negatives to affirmatives when the subject is empty. But this is not a problem, because the negative propositions in the sciences are related to the existents.

Theta (Θ) is the ninth book of Aristotle's Metaphysics. Aristotle devoted Θ to "potentiality and actuality".There are two views about the position of Θ in Metaphysics: First, Θ is the completion of Ζ which discusses the problem of "substance", so Θ explains or completes Ζ. Second, the problem of "potentiality and actuality" and the book Θ is independent of Ζ, so Θ pursues its own problem. The proponents of this view argue mainly on the basis of what Aristotle says at the opening of Θ as well as the structure and the content of it. In contrast the proponents of the first view focus on the structure and the content of Ζ and Η and especially emphasize on what Aristotle says at the end of Η1.In this paper I will try to defend the independence of Θ in a different way. The argument presented here is based on two points: First, what Aristotle says on the different meanings of being in Δ1 and Ε0, and second, the order of the subsequent books i.e. Ζ and Θ which accords with what Aristotle says at the end of Ε4 about the necessity of inquiring into the two meanings of being.Being qua being is divided into potential and actual. This distinction is not exclusively about substance, so the potential-actual distinction primarily can be applied to all the categories. But Aristotle holds that all the different meanings of being (being in the sense of figures of predication mentioned in Ε0) refer to one meaning, i.e. substance. So the potentiality and actuality of each category refer toAssistant professor of “Islamic Azad university” the potentiality and actuality of substance. I will try to show that this

Circular definition and definition by equal are fallacies in the Aristotelian logic. But it is strange to see the two fallacies in traditional definitions of “genus” and “relative species”. Even some of the passages in Aristotle obviously suggest that he accepts the circular definition not only for the two concepts but for the all correlatives. In this regard, Porphyry imitates Aristotle completely and his Isagoge has nothing but the echo of Aristotle’s points. Farabi purges his definitions of “genus” and “relative species” from these fallacies and thereby pavs the ground for Avicenna. Thanks to Farabi, Avicenna realizes and removes the fallacies in a novel manner. In this manner he [8] purifies correlatives from correlation, [0] mentions the cause of correlation, and [1] dedicates definition to the relevant correlative by adding “from the point that it is so”. The current essay explains these matters to show the development of Isagoge in Islamic period and thereby to shed light on part of the history of logic in this age.

Thomas Aquinas as a Christian theologian believes that learning Metaphysics is necessary for every Christian theologian and for this reason، Thomas as a Theologian and not as a philosopher has different Metaphysical views. Due to his Christian belief، he has a special approach to definition and subject matter of Metaphysic. For Aquinas، Metaphysics is the science that studies being qua being، but God does not fall under the notion of being qua being and since God is a complete being in itself، there is another science that consider God as the subject matter. Aquinas names this science «Sacred Theology» and believes that it is beyond the Metaphysics and all other human sciences. Aquinas by different arguments proves that sacred Theology is necessary.