| چکیده انگلیسی مقاله |
The problem of evil has been presented in logical and evidential forms and has managed to undermine religious doctrines, leading to serious criticisms against religious beliefs. The theists have attempted to solve the problem through different ways. One of these attempts made in Islamic philosophy is the argument against the problem of evil through explaining the connective and independent existences. According to Mulla Sadra, the objective solitary reality of every existent stems from the existence which includes two levels: the independent existence and the connective one. All of the connective existents are ultimately related to an independent existent that contains all the other levels of existence. The connective existence can be illustrated in two different ways: According to the first picture, the connective existent has the same existence as the independent being, while based on the second presentation it has an independent and distinct existent. It is because every contingent being consists of two dimensions of essence and existence. Its existence stems from God and thus is connected to Him and has no independence, and its essence is the absolute nothingness. Based on Sadra, the essence which emanates from the presence of connective existence, is the source of all evils in the universe. Since the essence is existing indirectly and due to the connective existence and has no form of existence by itself, the evils which can be described as the privation of good, all are derived from the essence and are regarded as nullity. According to Allamah, the connective existents are the beings which are totally related and affiliated to the independent existent and are regarded as the manifestations and evidences of His existence. These beings are accompanied by privation, constraints and negation which are imagined through the concept of essence. In fact, it is the human mind which manages to imagine the connective existent as independent and extract the concept of essence from the existing objects, thus, if mind is removed there remains no essence and therefore, evils being derived from the essence, will be inexistent as well. According to Allameh, the evils are subjective and can be interpreted differently by different people. The argument resorting to the concepts of connective and independent existents to solve the problem of evil has a special interpretation of the nullity of evil, which can have various explanations based on the different looks at the connective existence as independent or dependent. In Mulla Sadra's view which regards the connective existence as having essence, and essence as having secondary existence, evils, which are derived from essence, have secondary existence as well, while in Allameh Tabatabaie's view, essence is a merely subjective phenomenon and thus, evils being the components of essence, will also be subjective too. This is the fundamental difference between the views of Allameh and Sadr in the explanation of this argument and due to the accuracy and perspicuity of Allameh's version, his view is preferable. |