جستجوی مقالات مرتبط با کلیدواژه « اسباب و مسببات » در نشریات گروه « علوم انسانی »

One of the most important concerns of Avicenna in theology was systematic explanation of knowledge of Almighty Necessary. He wants to provide a theory for explanation of the omniscience of Almighty Necessary, which is unchangeable and comprehensive, without harming His simplicity. In order to achieve this goal, Avicenna introduced the theory of “Imprinted Forms”. Avicenna held that these Forms are essential properties of the Essences and causes of beings and raising from the Necessary’s intellectual thought, He also held that the knowledge of Almighty Necessary to the creatures come from knowledge to these Forms(causes). It is clear that the underlying ground of this view is the causal relationship between the Forms and objective beings. Although there is clearly this relationship in either Avicenna’s works ,and his commentaries, but, this point has been completely neglected in the phase of the creation of multiplicity of creatures. Avicenna didn’t say anything about the role and participation of these Forms in emanation of the First Intellect and the other Intellects and heavenly Spheres. Conversely he held that the First intellect immediately created from the Almighty Necessary. He also thought that the Intellects and heavenly Spheres emanated from each other, and not from Imprinted Forms. We show, in this Article, that there is inconsistency between these two explanations.

Multiplicity of provision and unity of result and its outcome which is interference or non-interference of causes and inducements was studied in Jurisprudence and statute in this article. The purpose of this article was removal of conflict in provisional sentences in which there is multiplicity of provision and unity of result and determination of dictum of those provisional sentences from the viewpoint of interference or noninterference of causes and inducements. The outcome was that for removal of conflict in these provisional sentences it should be taken into account that causes and inducements wouldn’t basically interfere, whether the result is repeatable or not, unless there would be a reason for interference. As a rule in statutes, it should be said that in various cases when provision is multiple and result is the same, every provision, without relying on others, causes the result to come into being, unless its contrary is proven.

Monotheism in its all different dimensions, including Unity of Divine Acts, is central to all Islamic doctrines. The present paper tries to study and scrutinize Mullah Sadra's view on this issue by referring to his works through using a descriptive- analytical method. The aim of this article is to explore Mullah Ṣadrā’s innovations in expounding the important doctrine of Unity of Divine Acts.Although Mullah Sadra, like other philosophers, talks about a longitudinal relationship between God and creatures in some cases, he tries to offer a more precise explanation of the relationship of Unity of Divine Acts with man's free will and causes on the basis of theoretical mysticism. He believes that just as individual's existence is really attributed to the very individual it is also one of the Most High God's affairs. Therefore, knowledge, will, acts and all that an individual earns is really attributed to God. As a result, man's act in its highest and noblest form which is appropriate for the Essence of Divine Unity is among God's acts.