مهدی دهباشی

The question of creation and consequently, the Creation ex nihilo, One of the challenges philosophers and theologians has faced throughout history. The purpose of this study that conduct a descriptive-analytical study, is analyzing, adapting, and examining Aquinas and Mulla Sadra's views on how creation and rationality or revelation of creation ex nihilo. In this article, it becomes clear that Aquinas, while not accepting the reasons of philosophers and theologians on pretermits and temporal emergence universe, He also considers the intellect of reason to prove the inherent existence of the worldly and infirm. He acknowledges that it is only on the basis of revelation and religious doctrine that one can be judged to have inherited a lack of substance. On the other hand, Mulla Sadra is concerned with religious teachings and according to its rational basis, such as the essence of existence and the essence of substance, provides the rational proof of the temporal existence of the universe (in a specific sense).  Upon comparing theories of these two thinkers, one can refer to existential authenticity and the fact that in the Sadrian and Aquinas system, while God is known as Pre eternal, the existence of the world of possibility is also defined without any idea of time, leading to a nihilo The obvious difference between these two thinkers can be attributed to the changeability or non-changeability of substance of the first universe. Mulla Sadra, citing the verse" Every day is in a state" (All Yom Hova Fe Shan) considers divine grace so continuous and inseparable from God that the idea of beginning to be created in real or imaginary time is eliminated

The description of the quality of creating and developing the material world tends to be based on a priori theories rather than a posteriori equations because it is impossible to describe cosmic phenomena by a priori experiences; therefore, to outline a comprehensive model, its geometry is first founded on a priori model, derived from ontological and epistemological basics, while it is then explained by a posteriori equations. This study used Sadrai’s works using an analytical-descriptive method to answer this research question: How is the quality of creating and developing the material world? It was concluded that the material world was created by a prima materia, which is an existential concept from an analytical viewpoint while being physical for all elements from an essence viewpoint, as it is created in an evolutionary form, with the nature of the truth being a detailed existence. An evolutionary prima materia goes through various states. They are formed due to their intrinsic movements, manifest a form of themselves and become a type of secondary matter based on time incidence, with each type combined together for their intrinsic movements, thus manifesting combined physical forms.

The power of human will is one of the important characteristics of a human being, with which he chooses his manner of life and destiny. In this research, the problem of human will from the perspective of Thomas Aquinas and Mulla Sadra has been investigated with a qualitative and descriptive-analytical method. Research findings show that, in both perspectives, human will is an internal desire directed toward its goal. Aquinas considers the origin of human will to be nature and passion in general; And he considers the principle of free will to be rational rules. But Mulla Sadra considers human will according to the principles of transcendental wisdom to be of the nature of existence and gradational that human beings have the strongest will due to the high rank of their existence among creatures. Both thinkers believe that man's will is a divine gift that is at a lower level than God's will, but man has free will also.

The issue of good and evil is one of the deep debates of philosophy and theology that has been criticized and studied in different periods of the history of thought and it has turned the minds of Western and Eastern philosophers. Among these, Islamic philosophers, especially the Sadra scholars with a rational and reasoned view, have studied the sufferings and evils in the universe and have explained the truth and its nature. In response to the problem of evil, the Sadr al-Muta'allehin relies on the three basic principles of the originality of existence, the non-existence of evil, and the goodness system. He turned to the definition of the example of evil, and dividing the examples of evil into natural, moral, perceptual and metaphysical has explained its nature which has four parts: non-existent affairs, perceptual evil, moral evil and basic of moral evil. The battle of good and evil has long been depicted in Iranian paintings, especially Shahnamas, and painters have always used different visual features to distinguish evil from good. Among the paintings in which the appearance of evil is often recognizable are drawings related to illustrated Falnamas. This study has a descriptive-analytical nature and method, and looks at recognizing the nature of evil in the drawings of Tahmasp’s Falnama, Dresden version. On this basis, after studying the library resources in order to identify the problem of evil and its characteristics, the types of nature proposed by Mulla Sadra will be addressed, and while observing the works, we will find paintings with the subject of evil in this version of the Falnama. While observing the works, the paintings with the subject of evil will be purposefully found in the Falnama of the Dresden version. Then, the nature of evil depicted in these paintings will be identified and their types will be adapted based on Mulla Sadra's views. This study is conducted to answer the following questions: What are the characteristics of the nature of evil manifested in Dresden Falnama’s paintings? How can the nature of evil be analyzed in Dresden Falnama’s paintings based on Sadra's views? The findings show that the image of evil, reflected in the Dresden Falnama, can be applied on the basis of the types of nature of evil by Mulla Sadra: non-existent affairs, perceptual evil, moral evil, and the principles of moral evil. Non-existent evil is depicted in the paintings in the form of death as a dying man, a cemetery and a shrouded deceased. Since facial expressions are not much different in Safavid painting and perceptual evil is an internal matter which is reflected in facial expressions, pain and sorrow instead of appearing in the form of faces in the form of people who are struggling or seen suffering from grief and mourning, moral evil can be seen in the form of acts of evil such as murder, as well as metamorphosis in the form of combined beings. The principles of moral evil, which are sensory and internal matters and in the kingdoms of vices such as anger, jealousy and deceit, appear as a kind of prelude to committing sins in paintings. Also, that part of evil that refers to the inner and perceptual states of man has a different appearance from other types. Mulla Sadra has paid extensive attention to human beings in explaining the nature of evil and has considered it not in terms of nature and other external factors, but in human states and actions. This is especially true in relation to perceptual evil, moral evil, and the principles of moral evil; it is as if he has explained its nature in deeper layers than what is mentioned in the division of all kinds of examples of evil. Sadra, like many other philosophers, accepts the definition of an example, while mentioning moral evil both in examples and in nature. However, some scholars have erroneously mentioned the fourfold division of Mulla Sadra's evil nature in giving examples of evil. The discussion of "nature" is different from "examples". Examples of natural evil such as storms and floods, and metaphysical evil such as the devil, demons, giants, dragons, etc. in Iranian painting, especially fortune-telling drawings, can be seen many times and it is possible to recognize them at first glance, but the nature of evil is much more internal and has a deeper meaning. Therefore, recognizing the different types of evil in the paintings, requires more reflection and sometimes, even to understand it, it is necessary to refer to the text of fortune-telling and to know about the misfortune and the subject of fortune-telling; while in pictures containing examples of evil, before knowing the text of the omen and only by looking at the image, it can be immediately recognized that it is evil.

Problem statement: 

Grotesque is one of the presentations used in art to manifest different figures compared to the usual ones. It tries to depict fear and humor together by creating monstrous content by distorting the truth and disfiguring it. According to metaphysical thinking, the ideal body is a healthy organization, while the Grotesque style challenges, disturbs, and sometimes reconstructs the rules of such a physical structure. The Grotesque body is one of the main concepts proposed by Mikhail Bakhtin; he believes it is an unfinished body that is constantly in the act of turning and becoming; It is a concept arising from the carnival and Grotesque realism; A novel and renewed event that takes place in association with these two concepts. In the illustrated horoscopes (Falnama/ Falnameh), there is an image with the theme of the ‘Dābbat al-Arḍ ’ (Beast of Earth). This painting has special visual features that match the characteristics of the Grotesque and can be analyzed based on Bakhtin’s opinions in this regard.

The present research, by applying the characteristics of the Grotesque in the image of Dābbat al-Arḍ  in Falnama books, analyzes the characteristics proposed by Bakhtin with regards to the carnival and the Grotesque body in the figure of Dābbat al-Arḍ .

It is a qualitative study attempting to match Grotesque’s characteristics to the image of Dābbat al-Arḍ . In the next step, based on the mentioned theory, the figure of Dābbat al-Arḍ was analyzed based on Bakhtin’s views on the Grotesque body. Data was collected from the library and documentary resources.

The research findings have shown that a number of Grotesque features such as terrifying, hilarious, exaggerated, unusual and nonuniformity aspects all are detectable in the image of Dābbat al-Arḍ . Moreover, the characteristics such as incompleteness, sense of death, mask (distortion), contradiction and duality, entanglement, and amputation, which were proposed by Bakhtin in relation to the carnival and the Grotesque body, can similarly be observed in the figures of Dābbat al-Arḍ .

The Divine speech has been one of the important and basic issues in Kalam which, in fact, was the starting point of this knowledge. What provides the ground for conflicting opinions in this issue is the explanation of the truth of the Divine word. Although the preamble of the disputes of the philosophers and theologians is related to the temporality or eternity of the Divine word, the interpretation of its truth and the quality of its belonging is considered to be the most controversial subject of conflict. Allama Khafrī maintains that the word is a homonym and considers two meanings for it, according to one meaning, God’s word is eternal and according to the other, it is temporal; word as “speech” is eternal and as “what one speaks through” is temporal. The true Divine word can be considered eternal in three ways: by using the relationship between Divine knowledge and word, the true speech will be identical to the undifferentiated essential knowledge, and as a result, it will be eternal. According to the second justification, speech is a kind of knowledge transmission and, knowledge is also a kind of speech, in turn; therefore, this theory defends the unity of knowledge and speech and the sameness of their attributes. The third justification interprets true speech as power, that is the Necessary’s essential power to inspiration, and by using this connection and considering the eternity of power, it considers speech to be eternal, as well. Allama Dawwānī, unlike many of the early philosophers, considers the Divine word to be the source of creation of the words and contrary to Divine knowledge. In his view, the truth of the Necessary’s word is the origin of the compilation of letters and sounds that have been realized in the Divine eternal knowledge and this compilation was made without any order or sequence. He claims that so far, no sect or group has presented such an effective point of view like his and he is the originator of this viewpoint. Reviewing the views of Mu‘tazila, Ash‘arīyya, Karrāmiyya, Ḥashwiyya, and the philosophers, he considers his opinion to be different from all.

The principle of grace is one of the most important and influential beliefs among theologians and has a special place in theology. This principle plays an essential role in proving the necessity of sending prophets and appointing imams in the views of Shia theologians. There are various statements in theological works about the definition of the principle of grace, the reasons for the necessity of grace from the Exalted, and the proof of the necessity of sending messengers and appointing imams by referring to the principle of grace. Shia scholars such as Nobakhti, Sheikh Mofid, Sayyed Mortaza, Sheikh Tusi, Allameh Helli, and from among the later scholars, Sayyed Hashem Hosayni Tehrani, and Jafar Sobhani, have used the principle of grace in the debates related to proving the necessity of sending prophets and appointing imams. Some have considered the principle in accordance with divine wisdom, and some have treated it simply as God's grace and mercy. Some consider this principle effective in proving the issues of prophecy and imamate, and some deem it not worthy of reference. Finally, however, the words of Shia theologians all together prove the necessity of sending prophets and appointing imams using the principle of grace.

The main purpose of this research is to examine the views of Ghazali and Ibn Sina on one of the most controversial theological issues in the field of Islamic philosophy, namely the attributes of God and how these two thinkers explain the divine attributes. Due to the fact that Ibn Sina considers it impossible to understand the nature of God, therefore, he considers it possible to know him only through the knowledge of divine attributes.Because Ibn Sina considers God's attributes to be the same as His essence, so whoever can know His attributes is as if he has understood His essence. Contrary to Ibn Sina's opinion, Ghazali's approach regarding God's attributes has undergone many changes during different stages of his life. Because according to him, we can only attribute attributes to God that God has described Himself to. So, based on this, he considers God's attributes neither as his nor as other than him, and he believes that we should not ask any questions about this at all. The present article analyzed this issue with a library method and sought to resolve the ambiguities raised in this regard

The attainment of infallible knowledge is a constant concern of philosophers. Accordingly, fundamentalists divide propositions into theoretical and obvious ones, and the reason for the truth of theoretical propositions is their reference to obvious propositions. But why are obvious propositions infallible? These are the questions that this article has tried to address by referring to Sadra’s and Descartes' different views on intuition (Sadra considers intuition synonymous with presence, but Descartes considers simple essences to belong to intuition) and certainty (Sadra believes certainty, as an existential event, is bestowed by the endower of forms (al-Ṣuwar), but Descartes means by certainty the epistemological certainty.) It reveals the fact that knowledge by presence is the criterion and the secret behind the immediacy of the obvious propositions. The difference between the two scholars is that Descartes considers knowledge by presence to be limited to the affective (al-wijdānī) propositions and believes the innate and primary propositions [awwalīyāt] are infallible on account of conceptual clarity. As for Mulla Sadra, it seems that according to him not only the affective and primary propositions but also every acquired knowledge is based on the knowledge by presence. The method of this research is collection, categorize and then analyze and explain the theories of the two philosophers. Finally, inferring ideas of these two philosophers

Heidegger argues that Aletheia means non-concealment to the Greeks, which is inherent in beings, but Plato, believing in the proverbial world, introduced truth as conformity and transferred it to human reason. For this reason, truth lost its inherent character and became in accordance with cognition of its own, and thus of the conventional dichotomies of philosophy. Although Mulla Sadra has fundamental similarities with Heidegger, he considers truth to have multiple meanings, and in the third stage of his philosophical thought, by attaining sympathy, with his special interpretation of Platonic philosophy, he removes the conventional dualities of philosophy before him. He reaches and reaches unificationism and considers the truth in Plato as a matter of existential levels and accepts it. In this article, with a descriptive-analytical method and with library tools, while looking at the truth in Plato, we will examine the views of Heidegger and Mulla Sadra and finally extract Sadra's critiques of Heidegger's thinking about the truth.

There are numerous published works remained from Arifs and sages regarding gradual correspondent for mysteries of praying and the differences between true and obligated pray. Those of most predominated belong to Saen -Al-Din Ibn Tarke and Muhyedin Ibn Arabi, two popular Arif in the world of Islam. Saen Al-Din Ibn Tarke’s related attitudes without mentioning the religious jurisprudence laws, assigned explaining the quantitative, declaratory, and verbal secret in features of Salat, the secret of obligated and recommended prayer times and expressing some of its secrets based on gematria by compiling an independent record with the same name. Ibn Arabi in sections 68 and 69 of Al-Futuhat Al-Makiyya despite his legal opinion, decreed and discussed about prayer secrets and purity respectively. It is in a way that others except some mists such as Sabzevari and Imam Khomaini compiled their records under the effect of his thoughts. They mentioned more details regarding religious orders in recommended and obligatory by accompanying with their secrets which his attitudes qualitatively and quantitatively were prioritized. This study is a library research accompanied with editing Manuscript (Asrar Al-Salat Disquisition written by Saen Al-Din Ibn Tarke) with a critical approach. This research aimed to briefly introduce the major points of both precious records and state the circumstance of practical mystical approach in response to the human’s natural needs of praying in the current era.

According to Rorty the problem of our philosophical tradition to be the Platonic notion that man has the Glassy Essence by which we reflect the world around us, and this view of man results in the duality of mind and body, and ultimately the separation of human from the world. This paper is a descriptive method and content analysis and the main issue of this paper is how the nature of man and the world is described in Rorty's thought which leads to monism and Mulla Sadra's critique on what basis. The findings of this study indicate that in Rorty's Non- reductive physicalism, all lines between human and the world are removed and only the causation is established, which is a materialist view of man and the world. But Mulla  Sadra does not accept the dualism of body and soul on the basis of the principality of existence, substantial motion, the gradation of being, and finally with theory of ”Theophany”, and assumes a kind of human existential relation with the universe where the soul is nothing but the perfected body and the body is the cheap of soul.

The purpose of this study is to compare cosmic wisdom from theperspective of Hegel and Mulla Sadra.

The research method in this research isdescriptive-analytical and its purpose is applied. Its implementation wasdone by documentary method and content analysis. The tools for collectinginformation were receipts and checklists. In order to collect data, sourcesrelated to Mulla Sadra's philosophy, Hegel's philosophy and cosmicwisdom, such as books, articles, theses and digital texts, were used. Andthen, after collecting the relevant information from different sources, it hasbeen analyzed in a descriptive and analytical way.

Based on the findings of the research, it can be said thatintelligence is usually considered one of the definite characteristics ofhuman nature and is closely related to activities specific to humans, suchas: philosophy, science, language. Sometimes the terms rationality orwisdom are used to refer to reason. The cosmic wisdom that is beingdiscussed here is the universal wisdom or total wisdom. Cosmic wisdom inHegel's thought is the concept of (absolute spirit), (absolute intellect),(absolute mind), (universal intellect), and (divine intellect, the originalintellect of consciousness). Microcosm in Mulla Sadra's thought is thesame concept (speaking soul, active intellect, general intellect, absoluteintellect).

Hegel considers cosmic wisdom in understanding anddiscovering the reason or direction of reasonableness. He continues thispath to reach the cause of the world, because no prior cause can be foundfor it, but Mullah Sadra sees cosmic wisdom in passing through themonstrous intellect and He considers wisdom as wisdom and wisdom asuseful, and finally, the acquisition and understanding of active intellect.Mulla Sadra believed in the originality of existence and Hagel believed inthe originality of the soul, that the highest level of existence in MullaSadra's view is the absolute existence and the absolute existence, which isthe same as the absolute soul in terms of meaning. Both believed in themovement of degrees. Hegel considers the world to be God's thought andcosmic wisdom, and the soul in Hegel's philosophy remains the soul inMulla Sadra's thought. Hegel also deals with the issue of freedom and therelationship between politics and the state, but Mulla Sadra has givenspecial importance to the relationship between the soul and the cosmicwisdom. Hegel considers freedom dependent on obeying the laws ofpolitics, but Mulla Sadra interprets freedom as reaching active reason. Thefirst role and task of the cosmic wisdom is the creation of the soul. Thesecond task and role of the active mind is in the area of the ego, especiallythe role of the active mind in the rationalization and implementation of thestages of the theoretical mind. The third role of cosmic wisdom is the rolethat it has in the issue of prophecy and revelation. From the point of viewof Mulla Sadra, reason is one of the pillars of prophecy and revelation tothe extent that it accepts the title of the king of revelation. From the pointof view of Mulla Sadra, the cosmic wisdom regulates the communicationof the speaking soul with the unseen world in sleep or wakefulness.

In this article, the views of two religious thinkers, namely Feyz Kashani, who was brought up in the field of transcendent wisdom, and Schleiermacher, a thinker of Western philosophical thought about religion, God and man, are examined with a comparative approach. How can a philosopher understand how man understands the sacred texts?Despite some differences in the principles, methods, issues and goals of Feyz and Schleiermacher's philosophical and religious thought, both thinkers try to interpret the texts and recognize human truth based on a kind of comparison between man and the truth of existence. The similarity that can be seen in the approach of both thinkers is that, firstly, based on religious principles - Islam and Christianity - and secondly, according to the spiritual aspect of man, he explains the various dimensions of deep interpretations of sacred texts and jointly says that man is the only being in It is the universe that, in proportion to its faith and moral practices, can be related to the realities of the universe, and in this case, there is always a hand that elevates it both ontologically and epistemologically. Therefore, both Faiz and Makher believe in the interpretation of the holy texts, but one considers this interpretation only through the channel of the Infallibles (AS) and the other, and the other considers it through human intellect.

The aim of the present study was to design and validate brain-oriented aesthetic curricula. The present study has analyzed qualitative content analysis method, deductive categorization system, and new and innovative international researches in relation to brain-based aesthetics. The field of research includes all printed and electronic sources. By sequential purposeful sampling method and through fish taking tools, information is collected and analyzed in three stages of open, axial and selective coding, and then the categories of the presentation model. In order to validate and evaluate the fit of the model, it has been provided to a number of specialists in planning, curriculum, neuroscience and educational sciences, and their corrective opinions have been applied in the final model after obtaining the Kappa Cohen agreement coefficient. The results showed that the categories with higher priority and high factor load in these elements were as follows: The target element includes: visualization in learning and strengthening the brain in all activities. Content element includes: description of the function of the cognitive skills of the brain, flexibility of the brain. The element of teaching-learning strategies includes: raising the level of motivation, providing opportunities for thinking. The environment element includes: happy environment, active learning environment, aesthetic environment. The element of evaluation includes: paying attention to individual differences, using continuous and practical techniques. Therefore, according to the agreement coefficient of experts, it can be said that the proposed model for designing curricula can be appropriate in some courses and at certain ages.

From the viewpoint of Hegel, dualism is the main reason for need to philosophy. He founded his school, in order to cope with dualism which was the main challenge of Plato, Aristotle, Descartes, and Kant's philosophical schools. To deal with this challenge, Hegel needed to deny Kantian Noumenon as the main burden. As a result of this denial, He transformed both matter and form of Knowledge to mind. Considering that these two are created by the mind, it is necessary to reduce all beings to thought, and this is Absolute Idealism. In this article, the researcher employs the term" Omnijectivism" instead of Absolute Idealism. From the viewpoint of this school the world, and all beings are the result of the interdependency of mind and object or spirit and body. Omnijectivism of this school can be found in Hegel's particular analysis of subject-object, in the interdependency of finite and infinite, and his different approach to Absolute Spirit as embodiment of subject.

Science is one of the defining, perfect and essential attributes of God. God Almighty is all aware of his own and all creatures' essence. The levels of God's knowledge include knowledge of the essence, knowledge of beings and creatures before their creation, and knowledge of beings and creatures after creation. Allameh Khafri and his theories, considering he is precedent of Mulla Sadra, believe that God as essence has knowledge by presence which is infinite, infallible and unchanging. Mulla Sadra also without the slightest deviation from the originality of existence, without the slightest harm to the existence of discussion and the mere simplicity of God, he proves God's knowledge by presence in its essence, the knowledge of God in all things and essences as essence. findings The findings of the research indicate that despite the difference of opinion between Allameh Khafri and Mulla Sadra, the aspect of enlightenment has also been observed. The most important factors in the commonality and common language between these two thinkers on divine knowledge are the principles and foundations of their thinking, and the fact that they have considered the divine knowledge as eternal and the same as the divine essence. And God, in the essence of order, has a simple knowledge of all creature, which at the same time is the discoverer of the details of all creaures.

The divine knowledge is among the important issues in the sphere of theology, whose analysis has been disagreed upon by various thinkers and numerous views have been presented in explaining it. In this regard, Abul-Barakat Baghdadi – in his famous book entitled al-Muʿtabar fil-Ḥikma – has reviewed and analyzed Avicenna's view. From this inquiry, it becomes clear that these two thinkers share the view of accepting God's intuitive knowledge of His own essence as well as His knowledge of existing immaterial things; however, they disagree on the divine knowledge of non-existent things (knowledge before generation) as well as knowledge of material mutable things. Here, we have dealt with explanation and evaluation of both views.

The purpose of this study was to design and validate the environment of brain-based curricula based on aesthetics. The present study has analyzed qualitative content analysis and deductive categorization system to analyze new and innovative international texts and researches in relation to brain-oriented curricula based on aesthetics. The field of research includes all printed and electronic sources that have been collected by sequential purposeful sampling method, theoretical sampling and through fish taking tools and have been analyzed in three stages of open, axial and selective coding. . The results lead to the presentation of the model of the environment of the brain-based curriculum based on aesthetics, has five elements out of 9 elements of the Klein curriculum, which are: The target element includes: attention to different ways and different aspects of perception in learning Strengthen the brain in all activities, develop an aesthetic cognitive development order, visualize in learning, develop critical thinking learning. The content element includes: brain flexibility, futurism mapping, creativity techniques, and the creation of deep inner sensory experiences based on a combination of brain and art. The element of teaching-learning strategies includes: practice and core activities, various methods, process-oriented teaching. The environment element includes: happy environment, active learning environment, aesthetic environment, attractive environment, environment for deep learning and pleasant environment. The evaluation element includes: paying attention to individual differences, using continuous and practical techniques, flexible evaluation, creative evaluation compatible with the brain.

Conflict, meaning disturbance and incompatibility, has always attracted the attention of human beings and they have faced the question of why there is some kind of war and conflict and even numerous differences between the parts (components) of the universe. The present article seeks to make a comparative study of this issue from the perspective of two philosophers of East and West, Mullā Ṣadrā Shīrāzī and Georg Wilhelm Friedrich Hegel and to express the similarities and differences between their views. This is explained by their intellectual, theoretical and philosophical foundations. In such a way that Ṣadr al-Muta'allehin considers contradictions and conflicts to be due to multiplicity; because wherever there is multiplicity, there is no escape from contradiction. He considered contradiction as a necessity of the world of possibility and has a graded unity that reaches its maximum in the material world, and then there is the realm of archetypes (archetypal realm, mundus imaginalis, world of archetypal images) and intellects, in which contradictions are minimized due to the intensity of ontological status and appear as differences. Hegel considers it as something in the nature of objects that takes place during the dialectical movement by stating the principle of contradiction as the most important principle of dialectical principles and imagines it as something in the nature of things that takes place in the course of dialectical motion, and a sign of the potential for the emergence of absolute thought, which is thought to move by moving from lower categories to the absolute image and has interpreted this as a dialectical course of contradiction.

Infallibility of prophets in committing discreditable and sins has been amongst the prerequisites of appointment for prophetic mission and guiding human toward perfection. Precise cognition of this doctrine has a critical role in human prosperity or wretchedness. Thus, numerous attempts are made by religious thinkers to identify its limits and boundaries and submit proofs for it. Therefore, this study used a descriptive-analytical method to delve into the view of Adududdin al-Iji, Ibn Abi'l-Hadid and Sayyid Haydar Amuli as representative of three different Muslim sects in theology. It is shown that boundary of infallibility is set differently by the three scholars due to their different underpinnings. This fundamental difference has brought about occasional difference in establishing their proofs. However, the three thinkers believe that infallibility is an endowment from the side of God, though their stance is criticized.

Creation ex Nihilo« is one of the competing theoriest of the opposite» Creation ex materea« is one of the most fundamental subjects in the history of the religious and philosophical thought of Origenae and the essential and inalienable means of "monotheism" in the religions of the Islm Christianity and Jews. The most important questions that have been discussed so far have been the discussion of how the first creation was from non-existence or from another object? The purpose of this study was to explain, analyze, and evaluate the theory of creativity in Islamic Christian, and Jewish religions by descriptive-analytical method and using the library resources and with the attention in Holey books of the mentioned religions, and the descriptive analysis of the texts that have brought about the creation of the debate has taken. The findings indicate that creativity is obvious and unequivocal in the above-mentioned monotheistic religions, contrary to the beliefs of Sadden or random, naturalists and Aristotle and Greek philosophers. Therefore, according to the interpretations of the Holey books of these divine religions, and most of the philosophers of these religions, God has created this universe; the universe begins, and this creation is from non-being to being as the creation and invention of no (non-existent) or the creation of the »la men shay« have been.

Kant addressed the distinction between the two domains of phenomena and the thing-in-itself by considering time and space as two conditions of cognition. The result of such a distinction, which is the basis of his transcendental idealism school, was limiting cognition to the domain of phenomena and the impossibility of cognition of reality and the thing-in-itself. As the greatest philosopher of the modern period, and by adopting such an approach, Kant left unanswered the acute duality which he had inherited from his predecessors and left his successors to encounter this problem; the most important of these successors was Hegel. Hegel, who considered duality to be the source of the need for philosophy and his school to be comprehensive of the previous philosophies, holds the establishment of such a comprehensive philosophy to requisite prevalence over dichotomies where the central point of such shortcomings was that very duality that was present within them. By establishing the school of absolute idealism and through the belief in the essential foundation in which the mind and external reality are unified, he saw both the underlying duality in Aristotelian and Platonic thought to be an obstacle for the actualization of his absolute ideal, as well as Kant’s thing-in-itself. Therefore, he denied the thing-in-itself by acknowledging its contradictoriness; however, he was then faced with the challenges that arose from omitting it. These challenges include deducing nature from logic as well as the issue of the existing probabilities in nature; in the first instance, we are faced with the problem of how particular nature can be deduced from general absolute thought and in the second with the problem that Hegel does not provide a rational solution for the existing probabilities in nature. These very challenges move us towards a fresh look at the thing-in-itself according to David Bohm as one of the greatest physicists of Quantum Physics. He studies the thing-in-itself by distinguishing between the two views of ontology and epistemology, the result of which was the distinction between the whole (as reality) and things (as phenomena). Through this distinction, in the ontological approach, he considers the essence of the whole (foundational reality) to transcend the mind and matter and thus, unknowable (the transcendental idealism stance) and denies the possibility actualization of Hegel’s absolute idealism; the result of this is acceptance of Kant’s thing-in-itself. In the epistemological approach too, despite being aligned with Hegel, he considers holomovement to consist of a dynamic movement. However, he departs from Hegel’s view (supposing a human being to be a carrier of the geist and the possibility of the actualization of absolute knowledge) and chooses Kant’s by distinguishing between two types of dynamics (1. The dynamics present in normal incidents and things and 2. The dynamics present in the holomovement). The results of such a study include the following: a) the possibility of addressing some metaphysical issues in the new age and evaluating them through scientific-philosophical criteria; b) strengthening Kant’s stance regarding the thing-in-itself; 3) the overlap of the relationship between physics and philosophy in the study of existence and reality as a common matter that is discussable in both domains and d) the limitation of human thought in the cognition of the true foundation of the universe.