فهرست مطالب abbas dehghaninejad

Suhrwardi is one of the greatest Islamic philosophers and a revivalist of the philosophy of enlightenment, who by emphasizing illumination, which is a combination of rational reasoning and intuition, presented a middle way between the philosophy of Peripatetic and mysticism. Emphasizing inner cultivation and purity, he seeks to achieve a person's presence perception, which is achieved by a direct and immediate understanding of the object, which is the same as seeing the object. This path starts from the basics of illumination and reaches the end of the philosophy of illumination, which is the closeness to God and ultimately divine annihilation. This path starts from the foundations of Ishraq and reaches the end of the philosophy of Ishraq, which is the closeness to God and ultimately divine annihilation. The illuminative approach shows itself from epistemology to educational methods. An approach in which allegory plays an important role. This research is of a qualitative type that analyzes the philosophy of illumination and has the highest level of interpretation and abstraction, and by describing and explaining Sohrwardi's point of view, it deals with the place of allegory and explaining its foundations in the philosophy of illumination.

Suffering is one of the significant topics in practical theology. Throughout history, Muslim thinkers have dealt with this issue in different ways. In this article, using a descriptive-analytical method, we intend to analyze the view of Qāḍī ʿAbd al-Jabbār - a Muʿtazilite theologian - about reducing the suffering of believers. He proposes three ways to alleviate the suffering of the believers: (1) revising the believers’ attitude to suffering; (2) avoiding making a judgment about suffering, which means not considering the suffering as a punishment from God; and (3) acknowledging the suffering as compensation, that means God will make up for suffering in the hereafter. First of all, ʿAbd al-Jabbār tries to correct the attitude of believers towards suffering by suggesting that not every suffering is bad and not every suffering is a kind of oppression. He believes these two presuppositions are the main causes of people’s wrong view of suffering. Secondly, by referring to several rational and narrative reasons and by rejecting reincarnation, he shows that the sufferings of this world cannot be considered as the punishment of human actions, either in the assumed previous life (according to the belief of reincarnationists) or in the present life. As a result, believers should not be involved with new suffering (i.e. they have been angered by God). Finally, by proposing the notion of afterlife compensation, he completes his project on reducing the believers’ suffering.

Abd-al- Jabbar was interested in skepticism as an inherent part of human thought. He made some debates on both global and local skepticism trying to answer the sophists and subjectivists’ objections. He also challenged the ideas of the ones who denied the knowledge by reason. Facing with sophists, Abd-al-Jabbar rejects the Balkhi and Abu Ali’s methodologies. He prefers his master’s, Abuhashim, method and says that, we should not discuss with sophist; in contrast we only must attract their attentions to the reality. He rejects the subjectivism and claims that this point of view is paradoxical.  In addition, he shows that rejecting other sources of knowledge, such as reason and testimony is inconsistent in that it finally will lead to denying all the sources of knowledge. He regards reason (the human ability for understanding the world) and testimony as sources of knowledge and holds that the only type of skepticism that can be accepted is the normative skepticism