فهرست مطالب muhammad ali isma’ili

The idea of primary and secondary intelligible is deeply rooted in logics. Evolution and development of the interpretation of secondary philosophical intelligible was done by Mulla Sadra and Shahid Sadr. In that stage, in addition to separating the logical and philosophical secondary intelligibles, they dealt with an exploration in the reality of the secondary philosophical intelligible and explained external accidents for philosophical concept in addition to external qualification. This view was founded by Mulla Sadra in philosophy and by Shahid Sadr in ‘principles of jurisprudence’. This study uses a descriptive-analytical method, aiming at exploring and comparing Mulla Sadra’s and Shahid Sadr’s views in interpreting the secondary philosophical intelligibles. Through this inquiry, it is clarified that Mulla Sadra, in first look, has accepted the view famous among philosophers after Muhaqqiq Qushchi, putting forward the idea of mental accidents and external qualification for philosophical concepts. But in the final look, he criticizes that view and does not accept the separation between container of accidents and qualification. Shahid Sdar, in numerous occasions, investigates the issue of secondary philosophical intelligible in the science of principle of jurisprudence, and makes use of it in resolving some issues of principle, jurisprudence and theology including plurality of title and the entitled, affairs belonging to natures or individuals, analysis of the truth of ownership, and the type of propositions pertaining to good and evil.

Philosophical predestination” states determinism in the light of philosophical issues such as “succession of wills”, the “rule of previous necessity”, and the “relation of divine will to the man’s volitional actions”. Muhaqqiq Isfahani has dealt with an analysis and evaluation of these issues with scrutiny and has proved the consistency of these philosophical issues with the agent’s free will. Through this study, it is clarified that in his thought, the criterion for an action’s being volitional is its being preceded by a will and not a will being preceded by another will, so that the succession of wills is necessary. The rule of previous necessity is not inconsistent with the agent’s free will; rather, it supports and confirms his free will. Similarly, the divine will is related to the man’s volitional actions limited by his will. In this article, Muhaqqiq Isfahani’s view regarding the philosophical predestination has been categorized, adjusted, explained and evaluated with a descriptive-analytical method

The relationship between Islamic rulings and real expedience and inexpedience is among important issues in the field of philosophy of jurisprudence about which there are three major approaches: Ash’ariteshave rejected the rationality and intrinsic nature of good or evil and have rejected the purpose in divine actions and have not accepted that Islamic rulings are based on expedience and inexpedience. ‘Adliyyahave accepted the rationality and intrinsic nature of good and evil and that divine actions have purposes and believe that Islamic rulings follow real expedience and inexpedience. The majority of ‘Adliyya believe that the subject matter of Islamic rulings revolves around good or evil. However, some thinkers believe that expedience and inexpedience of some Islamic rulings such as superficial or wad’i rulings is merely in the establishment of the rule.