جستجوی مقالات مرتبط با کلیدواژه « disaster » در نشریات گروه « فلسفه و کلام »

The basis of the existence system and the creation of the world is based on the merciful grace of God Almighty, and this means that mercy is the essence and basis of the existence of a part of the world, and all phenomena, whether good or bad (of course, from an outward perspective) have a merciful basis. All worldly sufferings and hardships and all heavenly blessings and hereafter torments are or will be formed on the basis of divine mercy. The reasons for the punishment of the nature of the supreme right and the proof of grace and order and harmony of the world show that basically evil is non-existent and the sending of messengers and the legislation of religion is aimed at providing a way of life that humans and other creatures can live in conditions that are constantly blessed by the merciful grace of the right. May the Almighty benefit. Based on this, calamities will have no meaning unless they are self-made, which is in order to learn a lesson and return to the mercy of the Most High.

Responding to the question requires an understanding of the nature of happiness in the view of Ibn Sina.Avicenna considers enjoyment the nature and essences of happiness. Therefore’ he often begins the debate of happiness from the debate of enjoyment. However Avicenna’s aim in the definition of happiness is not absolute enjoyment, but he means the extreme kind of enjoyment (i.e. intellectual enjoyment). Here the meaning of the theory is Theory Reason Practical and the meaning of action is Morality. He in the comparison between the shares of thought and practice believes that although both (thought and practice) are effective in human happiness, the real happy person is the person who has reached the perfection in both aspects, but he does not regard their share equal and places the importance on the effect of thought. He believes that the role of practice in human happiness is not positive (i.e. ethical acts do not have independent importance. Priority of thought, from the perspective of Avicenna, refers to his anthropological foundations and his definition of the nature and essence of happiness.

The issue of human disasters and pains and sufferings in the world has been considered by mystics and their important and innovative views have been presented in this field that have been less studied. Ibn Arabi, as one of the most prominent and influential Muslim mystics, has extensive statements and opinions in this field that deserve to be reported and studied. He has spoken both in the theoretical aspects of this issue and in the practical aspects, which in this article we will deal with the theoretical aspects. The issue discussed in this article is how disaster and suffering in the world are analyzed from an ontological perspective. In this regard, we come across three bases in Ibn Arabi's works: semantics, the truth of disaster and suffering, the philosophy and goals of creation of disaster and suffering. In semantics, he deals with the two concepts of "good and evil" and "disaster". In discussing the truth of disaster, he has proposed two ontological and divinity (cosmological) views, which in general, the truth of disaster and evil, is either referred to as non-existent in the Fixed lords (al- aayan -al- sabetah), or as an existential aspect in the Divine glorious names. Regarding the compatibility of these two views, both views can be reasonably returned to each other. Philosophies and hidden goals in achieving disasters, pains and sufferings are also among the other axes that Ibn Arabi has dealt with in this regard and in this regard he has pointed out the two concepts of divine experiment and sins.

This article comprises two parts: in the first part, it is proved that there is a variety of causes for the descent of divine disasters or blessings on servants. In some cases, these causes are in conflict with one another and cannot be aggregated into one case. In this regard, there are six causes for suffering from calamities and two causes for the descent of God’s blessings on the servants in Koranic verses and traditions. The second part proves that, due to the contradiction in the proofs of the disasters and blessings, the attribution of suffering from calamities or the descent of blessings on a person to a specific cause is certainly not morally justified, and the attribution that God certainly for this particular reason sends down the blessings or calamities is not right. There are two moral reasons for proving this: one is based on the immorality of lying about God and the other is based on the immorality of slandering the servants