List of Articles accident

• Open Access Article
  • Abstract Page
  • Full-Text
  
  1 - A Critical Study of Seyyed Sharif Jurjani’s Reasoning Regarding the Simplicity of the Derivative
  Seyyed Ahmad  Hosseini Sangchal Mohammad Saeedimehr
  The problem of the simplicity or combination of the derivative is one of the controversial issues which, in spite of its similarity to mentally-posited discussions, has sometimes affected philosophical debates. The present paper reports on the results of a critical stud More

  The problem of the simplicity or combination of the derivative is one of the controversial issues which, in spite of its similarity to mentally-posited discussions, has sometimes affected philosophical debates. The present paper reports on the results of a critical study of Jurjani’s reasoning regarding the simplicity of the derivative. In his view, whenever the derivative is assumed to consist of “shayin lahu …”, in case of attaining the concept of “shay”, interference of general accident in differentia occurs. However, in case of attaining the extension of “shay”, the transformation of the possible proposition through the necessary happens. In the first case, the differentia fails to be a differentia, and in the second case the direction of possibility is removed from the world of reality. In order to explain the quality of the transformation, a solution has been presented which analyzes the concept of portion and the role of limitation and determination in the predicate. Here, the writers, in spite of considering this argument to be perfect, clarify that the given reason for demonstrating the simplicity of the derivative is inefficient and is only capable of deriving the concept or referent of “shay” from the truth of the derivative. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  2 - A Solution to the Dilemma of Evil in the View of Muslim Philosophers and Mutikallimun
  Akbar  Faydei M‘arufali  Ahmadvand
  The problems related the issue of evil, such as the ontological philosophy of evil-doers, obscene acts, and their true agent, are among the most important philosophical and kalami problems which have occupied the minds of human beings since long ago and prepared the gro More

  The problems related the issue of evil, such as the ontological philosophy of evil-doers, obscene acts, and their true agent, are among the most important philosophical and kalami problems which have occupied the minds of human beings since long ago and prepared the ground for certain questions and suspicions regarding the most fundamental teachings of heavenly religions such as wisdom, justice, power, benevolence, and divine favor. In this way, some have developed the illusion of challenging the essence of God’s Existence or the absoluteness of His Attributes, such as knowledge, power, and benevolence. Accordingly, in the course of history, Muslim thinkers have tried to find some solutions to the questions and ambiguities regarding the problem of evil. The present paper is intended to introduce and evaluate the most important approaches presented by Muslim philosophers and mutikallimun in order to unravel the mystery of evil, explain a basic solution to the problem of evil in Islamic philosophy and kalam, and justify its compatibility with the existence and attributes of Almighty Necessary. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  3 - The Relationship between Existence and Quiddity in the Transcendent Philosophy
  Maqsud  Mohammadi
  The kind of the relationship between existence and quiddity in the Transcendent Philosophy has been propounded in the discussions on the principiality of existence and the mentally-posited nature of quiddity. Mulla Sadra has explained this relationship in two ways. On t More

  The kind of the relationship between existence and quiddity in the Transcendent Philosophy has been propounded in the discussions on the principiality of existence and the mentally-posited nature of quiddity. Mulla Sadra has explained this relationship in two ways. On the one hand, he argues that existence is originally and essentially realized, and quiddity is realized by accident and through the mediation of existence, with which it is eventually united. On the other hand, he believes that it is only “existence” which is objectively realized, and quiddity never steps into the realm of existence and is merely a mentally-posited affair which the intellect abstracts from existence. These two apparently different interpretations seem to have created a confusion among the researchers in this field. That is why some of them have accused him of contradiction, and some others have tried to justify this contradiction in a way. However, a reference to Mulla Sadra’s collection of works makes it clear that these two interpretations are not contradictory. When he states that existence and quiddity are realized by essence and by accident, respectively, he is referring to the nature of the existent, and when he negates the existence and realization of quiddity, he is referring to quiddity in separation from existence. In this paper, the writer has tried to clarify this point by reference to the works of Mulla Sadra himself. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  4 - An Analytic Study of Motion in Mulla Sadra and Neo-Sadrian
  Mehdi  Najafiafra Zeynab  Nadi
  The issue of motion in philosophy has been discussed from different angles. One of them is the discussion of the existence and survival of the subject of motion, particularly, in the trans-substantial motion, which was viewed as one of the concomitants of motion and one More

  The issue of motion in philosophy has been discussed from different angles. One of them is the discussion of the existence and survival of the subject of motion, particularly, in the trans-substantial motion, which was viewed as one of the concomitants of motion and one of the elements of its individuation in pre-Sadrian philosophies. Through presenting his innovative principles, Mulla Sadra transformed the view of motion and its concomitants, including the subject of motion, to a large extent. The problem of motion in the trans-substantial motion has always provoked controversial debates and conflicts in Mulla Sadra’s philosophical school and among neo-Sadrians. In certain cases, Mulla Sadra emphasizes the need of trans-substantial motion for a subject, and in some other cases he overlooks it. The same point has always created some conflicts among the advocates of Sadrian school, including ‘Allamah Tabataba’i and Mutahhari. In this paper, while investigating different views and their strengths and weak points, the writers conclude that the trans-substantial motion does not need a subject; rather, motion in accidents is also needless of its subject. They also maintain that, given the Sadrian principiality of existence, one can support a single fluid existence in the real world which is by itself the same as motion, the mover, and the moved, and that distinguishing them from each other would only be possible through analysis. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  5 - Manifestation of Sadrian Philosophy in Imam Khomeini’s Glosses on Qayṣarī’s Introduction
  Gholamreza Hosseinpour
  20.1001.1.15600874.1401.27.4.7.3
  The fourth chapter of Qayṣarī’s Introduction to Ibn ‘Arabī’s Fuṣūṣ al-ḥikam discusses substances and accidents following a gnostic approach and is mainly intended to explain the merciful soul. However, there is also an extensive discussion of gnostics’ merciful soul usi More

  The fourth chapter of Qayṣarī’s Introduction to Ibn ‘Arabī’s Fuṣūṣ al-ḥikam discusses substances and accidents following a gnostic approach and is mainly intended to explain the merciful soul. However, there is also an extensive discussion of gnostics’ merciful soul using a philosophical language. Imam Khomeini has criticized Qayṣarī’s explanation in a commentary based on the Transcendent Philosophy. At the end of the same chapter, Qayṣarī has mentioned some points about the meaning of individuation and its types. In another commentary, Imam Khomeini has provided an accurate explanation of different types of individuation using a gnostic language. This meaning of individuation and its types as discussed by Qayṣarī has been almost completely propounded in the third chapter of the fourth level of general affairs in al-Asfār, which reflects the great influence of Ibn ‘Arabī’s gnostic tradition, in general, and Qayṣarī’s Introduction, in particular, on Mullā Ṣadrā’s philosophy. In Qayṣarī’s view, accidents must function as the differentia of substances while, in the view of Mullā Ṣadrā and, following him, Imam Khomeini, Substance is the differentia of substance and not accident. Qayṣarī believes that sometimes individuation is the same as essence and sometimes an addition to it. Nevertheless, Imam Khomeini maintains that individuation does not essentially apply to the essence of Almighty Truth because it is among the effects of attributive manifestations. However, what enjoys the oneness of all individuations is the supreme name and perfect Man. The main purpose of this paper is to provide an accurate explanation, analysis, and criticism of Qayṣarī’s Introduction and Imam Khomeini’s commentary on this work. Imam Khomeini has criticized Qayṣarī in one commentary based on the Sadrian philosophy and, in another one, has discussed his own standpoints based on, in fact, a part of al-Asfār. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  6 - A Study of Ibn Sīnā’s Argument on the Accidental Nature of Unity in Ilāhīyyāt al-Shifā’
  Mihammadhadi Tavakoli
  20.1001.1.15600874.1402.28.3.5.6
  According to Aristotle, a number of philosophers in ancient Greece theorized that the “one” is an independent substance that performs a causal role in relation to other substances. Through clarifying the predicative nature of the “one” and referring to the false consequ More

  According to Aristotle, a number of philosophers in ancient Greece theorized that the “one” is an independent substance that performs a causal role in relation to other substances. Through clarifying the predicative nature of the “one” and referring to the false consequences of the above theory, he tried to reject it. Ibn Sīnā has extensively investigated the theory of the one’s being a substance and Aristotle’s related criticisms in the ilāhīyyāt section of al-Shifā’. Unlike Aristotle, he has not merely referred to the one’s being a predicate and, rather, through a lengthy and complex argument, has tried to demonstrate that unity, as the source of the derivation of the one, is a necessary accident. Ibn Sīnā’ argument is prone to criticism from different aspects, the most important of which is the confusion of categorical and analytic accidents with each other. Unity is merely an analytic accident, and Ibn Sīnā’s argument is incapable of demonstrating its being a categorical accident. Manuscript profile