فصلنامه آیین حکمت
پیاپی 51 (بهار 1401)

God`s personhood is one of the new topics of Western theology, which considers God as being a personal. In this article, the main question: Regarding the teachings of Hikmat Muta`aliyah, may God be known as having such characteristic or a set of characteristics as that or those of a person? This research uses descriptive-analytical method. First, the issue of God's personhood and its essential characteristics and criteria are explained, and then, based on the findings of this research, viewing Divine Personhood as perfection and regarding philosophical foundations such as: the infinity, simplicity, and absolute purity of the Divine Nature, the rule of "those giving something may not lack that for their own and also the common attributes of God and human being with the same meaning, one may, removing every defect, attribute personhood to God, and solve the serious challenges in the field, including the issue of "unity of existence", with a precise explanation stated by Islamic sages.

Sadr al-Mutaallihin distinguishes between "concept", "in-itself-truth" and "objective truth" and believes that a case of truth can be realized in different ways; As many truths can be realized in one place and separately in another place. He considers the truths of knowledge and will to be running in the whole existence and believes that it is not possible for an existence to be completely devoid of knowledge and will, although it is possible that some levels of existence, knowledge and will be realized separately. But Allameh Misbah does not accept the three-dimensional distinction of "concept", "in-itself-truth" and "objective truth", nor the union of several self-objective truths in one being, nor the personal unity of one truth and the plurality of its determinations in different levels and states. In the discussion of knowledge and will, he does not reflect their union in one being, nor the unity of their truths in the same multiplicity of their determinations. The main question of this research is about the type of relationship between knowledge and will, and the purpose of this research is to know the will and its elements as one of the subjects in anthropology. In this research, we have reached this result with the analytical, descriptive and comparative "method" that despite the difference in the basics, both sages accept that a kind of knowledge has a necessary and inseparable connection with a kind of will.

The discussion of divine attributes, especially those of declaration, has always been an important and controversial topic. The three theories of anthropomorphism, ta`til and transcendentalism are the most important approaches to this discussion. In the meantime, using the doctrine of the personal unity of existence, the mystics made an agreement between anthropomorphism and transcendentalism. In this article, which is written in a descriptive-analytical way, the way in which tasnihati arba`ah denote the agreement between anthropomorphism and transcendentalism in the view of Allameh Tabataba'I and Imam Khomeini (r) has been described and it has been made clear that they have interpreted tasnihati arba`ah on the same basis. Of course, there is a difference between the two thinkers in the how of this denotation; so that both consider the position of tasbih as that of tanzih, the position of tahmid as showing that of tashbih, when expressing the position of Tahlil as unity of Divinity, the opinions of Allameh Tabatabai and Imam Khomeini are the same and it means that they have made an agreement between tashbih and tanzih. In expressing the position of takbir Allameh Tabatabaei considers takbir as referring to the position of absolute monotheism and personal unity. But Imam Khomeini considers it as a sign of such a position. But what is compatible with the legacy of Islamic mysticism is that the position of takbir is above the position of tasbih.

This research is looking for an answer to the question: What is the place of professions in Mullah Sadra's anthropological view and what is the criteria for their classification and preferences? These criteria have been studied with an explanatory and not a recommendation approach in order to obtain general rules and general criteria for choosing professions. This research is theoretical, its approach is rational and its method is descriptive-analytical. With this point of view, he first extracted issues related to the subject of the article in Mulla Sadra's works, then by analyzing them, he expressed priorities. Professions are classified based on the virtue of the subject, the brilliance of the goal and the end, the honor of the subject and the beauty of the quality and the state that is obtained from it for the human being. According to this criterion, professions are not in the same category, and according to the rule, professions are placed in several categories in order of priority: 1. Professions such as teachership that are related to human life; 2. Professions such as medicine that depend on the life of the body; 3. Professions such as engineering that are useful in maintaining the life of the body. The value-based ranking of professions and industries helps to rank social systems and institutions and the process of dividing social tasks and, as a result, determining human duties in various situations.

Musta`thara Names, namely Names Demanding no theophany, are common topics between mysticism and Sharia. In Shari'ah, these Names are considered as being exclusive to Hazrat Haqq. In mystical works, there are various contents about these Names, especially about their place. In this article, we will examine the place of these Names and Their works and results in a descriptive-analytical way. Among the mystics, there are four views about the place of the Divinely chosen Names: the position of Essence, maqami dhat, the essential modes, shu`uni dhati, included in the position of Essence, the position of Indivisible Unity, ahadiyat, and the Essential Names, asma`I dhati. According to the first two views, the interpretation of "Name" and the interpretation of "Divinely chosen" mentioned in the hadiths may not be taken in a fixed meaning. In addition, swearing by these Names mentioned in some hadiths cannot be justified on the basis of mysticism, unlike the last two views which do not meet such objections. Determining the place of Divinely chosen Names is effective in solving several other problems: first, the problem of unity or plurality of these Names; according to the two viewpoints of the position of Essence, maqami dhat, and the position of Indivisible Unity, maqami ahadiyat, the affected Name and the affecting One are the same; but according to the other two views, there are many related Names. Second, the problem of knowledge of Divinely chosen Names; according to the two viewpoints of the position of Essence and the things inherent in the position of Essence, knowledge of these Names is not possible; but based on the viewpoint of unity and the inherent Names of a perfect human being, one can have knowledge of it. The third issue is the existence of a metaphor for this Name. According to the two viewpoints of the position of Essence and essential modes, these Names do not have a theophany, unlike the other two viewpoints that these Names have Divinely chosen theophanies.

In recent years, the cognitive functions of emotions have received special attention from epistemologists. One of the most important challenges in this field is whether emotions can be used as a tool to better understand a phenomenon. Two groups of answers can be seen regarding this question. One group presents emotions as an obstacle to gaining knowledge and understanding of phenomena, and another group advocates positive cognitive functions for emotions. Since the rereading and reconstruction of our mystical tradition contains insightful insights into the issues of the day, the purpose of the current research is to examine the opinion of Maulana Jalaluddin Muhammad Balkhi in line with the above question and to provide an analysis of how emotional exposure leads to a better understanding of a phenomenon. In order to discover his point of view, in addition to spiritual Mathnavi, we have also referred to Fieh Ma Fieh and Maulavi's writings. The findings of the research show that from Maulavi's point of view, emotional encounter with a phenomenon can lead to a better understanding of it by creating empathy and changing the way of paying attention to it. Also, since every emotional process includes evaluation and judgment about a phenomenon, according to Rumi's mystical point of view, the audience can trust this evaluation when they have the necessary spiritual purity.