فصلنامه اندیشه دینی
پیاپی 84 (پاییز 1401)

The identity of Greek thought has always been considered by the thinkers of the Islamic world and they did not have a single function towards it. The Muslim Enlightenment called for a dichotomy between faith and Greek thought and warned against the influence of rational philosophy in the Islamic world, but others tried to prove by theory that the view of independent human reason was untrue. Suhrawardi, as the founder of the Wisdom of Enlightenment, distinguishes Aristotelian Greek thought based on argumentative analogy from pre-Aristotle philosophers, claiming that ancient Greek philosophers were a branch of the eternal dough of Enlightenment wisdom that ended in the divine Plato. In his view, the eternal dough of true wisdom, which includes the heart-watching of the light of Cairo of the unseen world through the purification of the soul, is presented in the works of the greats of ancient Greece (especially Plato) in code language. According to Suhrawardi, the wisdom of Aristotle's argument is dark and it cannot provide true knowledge to human beings. Of course, despite denying the truth of Aristotle's argument, he considers it useful for teaching Enlightenment wisdom to beginners and tries to critique its method and some principles. ‌ Wojo and in this way help to identify the wisdom of enlightenment.

Equipping the deceased Imam Masoom by the surviving Imam is one of the topics that has been considered in Shiite theological and jurisprudential thought. In this article, a descriptive-analytical method compares the beliefs of the two schools of Qom and Baghdad in this regard. Examining the approach and perspective of the two schools of Qom and Baghdad, it becomes clear that the school of Qom, by adhering to the narrations, recognizes the equipping of the deceased by the next infallible as a definite, unchangeable, trans-temporal and trans-spatial rule. While the theological jurists of the Baghdad school, unlike the hadith jurists of the Qom school, not only place the narrations regarding the equipping of the infallibles in the realm of individual news; Rather, they do not accept the certainty and immutability of this issue as an indisputable theological and jurisprudential rule.The Baghdad school, while accepting the priority of equipping the infallible with the next infallible, has not elevated it to a degree of certainty so that if there are obstacles and restrictions for the living Imam in equipping the deceased Imam, he will remain committed and devout. Know this rule. The school of theologians and scholars does not believe in equipping Imam Hussein, Imam Kazem and Imam Reza with the next infallible. It is also understood from historical reports that Imam Kazem was in charge of equipping one of his friends.

The present research is set out to prove a sense of contiguous unity in domain of ontology through punctuating the principle of "Infinity of Existence Truth." A sense of unity (Monism) in which, discontinuity, contradiction, delimitation and conditionality are to be left aside. Affirming the mentioned end is not much laborious based on Particular Unity of Existence and Contingency of Gradation in Manifestations of Existence Truth, but its proof according to Graded Unity of Existence and contingency of Gradation in the circumstances of Existence Truth , the obligatory binding of Self Existent , the separation between the circumstances of Existence and taking diversity as unity has been disputed in a such way that some have considered the relations between Gradation in Manifestations and Gradation in Circumstances as contradiction. The most of disputations lie within inadvertence on ontology of circumstances, mixing contingents of existence, and more importantly belief in impossibility of proving Infinity of Existence Truth based on Circumstantial Graded Unity. Owing to this, the researcher holds that affirming Infinity of Existence Truth in Circumstantial Graded Unity can lead to Contiguous Unity of Existence on the one side and the consistency between Gradation in Circumstances and Gradation in Manifestations on the other side.

Robert Charles Zener is one of the Orientalists who considered Sufism as a deviation from Islamic orthodoxy and derived from foreign ideas and schools. According to him, the main cause of deviation was Abu Yazid al-Bastami, who spread the monistic ideas in Islam. Zaehner,s work “ Hindu and Islamic mysticism” is an attempt to prove these claims. The separation of religions into monotheistic and mystical, to Consider the progress path of Islam from monotheism and lovely mysticism to the monism opposite to Islam, citation to similar words and interpretations in the school of Vedanta and ecstatic utterances of Bayazid are among his claims in support of his opinion.The present article critiques and examines Zaehner's theories by descriptive and analytical method with the aim of validating them. The results of the survey of his work suggests that he did not study comprehensively the main and authoritative sources in both traditions , contented with some specific sources in both traditions, lack of in-depth thinking and attention to the depth of concepts and practical terms and inference based on some formal similarities in sayings; Without the path of acquisition and adaptation being drawn accurately .

Throughout history, there have been various treatments of philosophy. What we think of philosophy plays an important role both in accepting or rejecting philosophy and in defining the framework of our philosophy. In the history of Islamic philosophy, Ikhwān al-Ṣafā has put forward a different treatment. In this inquiry we analyze this treatment and show that philosophy for them is a three-stage procedure. The first stage is the love of true philosophical sciences and it is exactly this stage that is the ground of philosophy's appellation. This stage provides the power and fuel of the exhausting path of the second stage. The second stage is the knowledge of the realities of beings to the extent of human strength, which encompasses all philosophical sciences of logics and mathematics and physics and divine sciences (including practical wisdom). And the third stage is word and deed in harmony with science, that is, one must have the skill or virtue or art of acting in accordance with science. In order to act in this way, one must also have the instinct to recognize the appropriate action in the relevant situation. With this procedure, unlike other sciences and other matters, we do not seek an output, rather the procedure itself is beauty and desired. Ikhwān al-Ṣafā have reached this treatment by systematic combination.

One of the famous defenses to the logical problem of evil is called the defense of “human imperfect knowledge” or the limitation of human cognitive abilities in distinguishing between good and evil. According to this theory, since it is basically impossible to prove the existence of absurd evil in the world, therefore, the form of the logical problem of evil is not valid. The present article, reflecting on the effectiveness of the theory of the imperfect knowledge, has come to the conclusion that if the meaning of evil in the case of the logical problem of evil is absurd evil, then this defense, as explained in the text of the article, can invalidate the case of the said problem. But if evil is meant merely pain and suffering, then the mentioned answer cannot be complete and comprehensive. In order to completely and comprehensively reject the logical problem of evil, there is no escape from entering into the discussion about the concept of divine omnipotence. In addition, this answer, even if it is a comprehensive answer, ultimately makes the existence of God probable and cannot reject the minimal claim of the logical problem of evil that the existence of God is doubtful. To negate this doubt, other answers to the problem of evil should be used. Of course, this does not mean that the "probability of the non-existence of God" is superior to the "probability of the existence of God". Rather, by the way, the defense of imperfect knowledge can also rule out this claim of the evidential problem of evils.