ابراهیم نوئی

Belief in each aspect of goodness and ugliness can explain and analyze the relationship between action, property and knowledge in a different way. The present study tries to answer this question, what effect does Mulla Sadra's view of goodness and ugliness have on his explanation of the relationship between action, property and knowledge? The purpose of the research is to explain and analyze Sadra's point of view about the category of beauty and ugliness, which is followed by inferential method and descriptive-analytical approach. Sadra is willing to obey the rules of the interests and corruptions of the self-interest. He clearly classified the verbs as good or bad and considers them good and bad. Therefore, he considers the goodness and badness of actions to be intrinsic from an ontological point of view. Sadra considers good as something that reason calls for and ugly as something that reason forbids. Therefore, Sadra considers the goodness and badness of verbs to be rational from an epistemological point of view. Sadra's relationship between action, possessions and knowledge in the arc of the Seleucid ascension can be explained by the belief in inherent goodness and ugliness in the ontological aspect and by the belief in intellectual goodness and ugliness in the epistemological aspect. Actions that lead to possessions and then knowledge, must have inherent goodness and ugliness. This relationship can be explained by the positive and negative aspects of the Seleucid ascending arc. In the arc of Selucid descent, the actions that are issued from the human soul are the result of the goodness and badness of his actions.

Focusing on the interconnection between belief, character, and behavior can yield a novel understanding of the concept of 'action'. This research aims to formulate a definition of 'action' based on this relationship, employing a descriptive-analytical methodology. Sadra distinguishes 'action' from a mere doing by positing that 'awareness precedes action'. Practical intellect is responsible for cultivating this awareness, which is facilitated by theoretical intellect's grasp of universal concepts. Each of the three components of religious stations—knowledge, states, and actions—can be viewed both as consequences and antecedents. The repeated performance of actions preceded by awareness, derived from practical intellect, gives rise to acquired dispositions and ethics within the soul. Subsequently, these dispositions foster knowledge. The outcome of this knowledge is a state and a disposition that catalyze actions. Actions preceded by deeper knowledge result in more solidified dispositions, which, in turn, influence the soul's knowledge-based functioning. From this perspective, actions are preparatory steps towards attaining wisdom and serve as precursors to knowledge. Both actions and dispositions are ultimately linked to the purification of the heart, a process of negation that involves removing the obstacles imposed by the sensory realms to reach the ultimate truth. Consequently, the role of action in this relationship is secondary and incidental rather than being the intrinsic or primary objective.

Badaa doctrine is one of the beliefs that is specific to the Shia religion. The Holy Qur'an has verses to prove this doctrine or confront the opponents of this doctrine. Some Shiite thinkers believe that in addition to this, the Qur'an contains examples of the occurrence of Badaa in the lives of the prophets. One of the stories that is said to be an example of this doctrine is the verses related to the slaughter of the child by Prophet Ibrahim. This article tries to answer the question of whether the verses related to this story can be considered examples of Badaa? In this regard, it was necessary to refer to the books of interpretation, belief, and hadith, and analyze the opinions of supporters and opponents with a descriptive and analytical method. Finally, we came to the conclusion that all the views that consider these verses as an example of the occurrence of Badaa are views that can be criticized and debated. Of course, all the viewpoints that do not consider these verses to be an example of the occurrence of Badaa are not necessarily correct. The superior view is that this story and the verses related to it were about trials and tribulations.

Transcendental wisdom has special anthropological foundations that were not paid enough attention to before Mulla Sadra. Sadra's philosophical opinions, as the main pillars of transcendental wisdom, are based on new foundations and unique to an individual who opens a different perspective to thinkers. According to Mulla Sadra's point of view, the relationship between science and practice is a one-sided relationship; In moving from practice to knowledge, practice has a preparatory and preliminary dignity, and in moving from science to practice, practice is the fruit of knowledge. This research has investigated the impact of Sadra's anthropological foundations on his analysis of the relationship between science and practice with an inferential method and a descriptive-analytical approach. These foundations are: the physicality of occurrence and the spirituality of the survival of the soul, the unity of science and the world and the known, the evolutionary movement and human strength, the unity of human identity despite the multiplicity of levels. By analyzing these foundations, an interpretation is presented in accordance with Sadra's anthropological view on the relationship between science and practice.

The Imami commentators and theologians have relied on verses from the Holy Quran to prove the doctrine of Bada`. From his point of view, some of the verses indicate the possibility of bada's occurrence, some others condemn the opponents of bada', and the third category indicates the occurrence of bada' in previous nations. Among these, the verses of the third category have the most argumentative value. Among the verses of the third category, which have been disputed by both supporters and opponents, are verses 142 of A`raaf and 51 of Baqarah, which are known as the verses of Miqat of the Prophet Moses. The problem of the present research is to investigate the implication or lack of implication of Miqat's verses on Bada' and its purpose is to investigate the extent and manner of the implication of these verses on the proof of Bada'. For this purpose, the opinions of supporters and opponents of Bada'i interpretation of these verses have been studied in a descriptive-analytical way. The analysis of bada`i and non-bada`i interpretations and the confirmation of the latter based on the reasons and evidence mentioned in the research are among its findings.

In order to achieve some of their goals through the act of speech, the wise consider themselves obliged to observe some principles. One of these principles is to avoid speaking contrary to reality. When they are the audience of a speaker, they expect him to follow this principle. Some orientalists have tried to instill the doubt that the Qur'an did not adhere to this principle by referring to this principle. They cite proofs from the Quranic verses for this claim. Of course, Muslims consider the Qur'an as the word of God, and they believe that the Qur'an has not said anything contrary to certain facts. The current research, which was organized by a library and critical study of the works of Quran by Muslim scholars and Orientalists, has come to the conclusion that most of the doubts of Orientalists in this regard are due to the fact that the criterion for the opposition of some verses of the Qur'an to reality is that those verses do not match with holy books of Jews and Christians, and of course, due to the distortion of those holy books, such doubts can be answered; Rather, the Qur'an has priority over other holy books due to its immunity from distortion. Also, some of the doubts of the Orientalists are caused by the lack of mastery of Arabic literature and Quranic sciences, and the words of the Qur'an in all the verses claimed by the Orientalists are completely reasonable and in accordance with the truth.

Al-Muntaqi fi Sira al-Mustafi, peace and blessings be upon him" or "Mawlad al-Mustafisali, peace and blessings be upon him" is one of the detailed books in the prophetic biography, which Muhammad bin Masoud Kazruni (d. 758 AH) wrote. Prominent biographers and narrators of the 8th century of Hijri have made it a field of writing. After the popularization of eclectic and unreliable biographies in the seventh and eighth centuries, he has tried to see a complete and polite period of the history and life of the Prophet of Islam by using the original and old sources. Kazeruni finished this work in 752 AD in Shiraz. Despite the importance of Kazerooni's biography at the time of its authoring and until several centuries later, it has been less discussed in recent texts. Perhaps one of the reasons is the lack of knowledge about this work and its scholarly author. This article aims to introduce Kazerooni and his scientific family, and to introduce his scientific works, especially his comprehensive biography, which was written in Arabic and translated into other languages. To state the characteristics of the book "Al-Muntaghi" and Kazeruni's purpose of authoring it, and for the first time, through a scientific investigation through the versions close to the author's time and citing the text of the book and other contemporary books, to answer about the ambiguities of main title and other titles of the book as well as the year of its creation.

Gholam Reza Ibn Abdolazim Kashani is one of the less known thinkers of Kashan in 11th and 12th centuries AH. He has written prolifically to promote and defend Shiite culture against its opponants. One of the most important Shiite teachings in his view is the doctrine of Bada, about which he has written an independent book and spoken about it in commentary he has provided on Sahife Sajjadieh. Meanwhile, he has not only reviewed various narrations presented by Shiite thinkers but also examined them. Furthermore, he presents the narration he has preferred among them. The novelty of this article, besides its introduction of a Shiite figure from Kashan, is the illustration of Abdolazim’s opposition to the statements of a large number of Imami thinkers and his agreement with the others.

A number of Orientalists and a number of Muslim thinkers believe that IbnRushd'sphilosophical and theological books did not enter the Islamic world, including Iran, and that Muslim philosophers and theologians did not pay attention to her books. Reasons such as the absence of Ibn Rushd's books or the lack of loyal students to him have also been presented for this belief. The present article both presents a report from the opposite point of view and shows that Muslim philosophers and theologians have always paid attention to Ibn Rushd's books.To achieve this goal, first Muslim thinkers are introduced who have paid attention to Ibn Rushd's philosophical and theological books in different centuries. In the next stage, I will criticize the reasons that say that Muslim philosophers and theologians did not pay attention to Ibn Rushd's philosophical and theological books. Finally, I show that if Ibn Rushd's books were sometimes ignored, it was because he was not considered an important philosopher.

The doctrine of Badā’, as a specific attribute of Shiite beliefs, has constantly been the subject of derision and criticism by Shia opponents. They have accused the Shiites of attributing ignorance and remorse to God and, for that reason, have taunted them as such. In response, Shiite scholars have always defended the doctrine of Badā’ and tried, based on their own thought systems, to clarify the true nature of Badā’ and to provide an accurate account of its relationship with the divine attributes. Ayatollah Seyyed Muhammad Kazem Assar is among the recent great figures who have dealt with the doctrine of Badā’ in detail. He has developed an independent treatise on this subject with a philosophical-mystical approach. Ayatollah Assar’s initiatives in explaining the truth of Badā’, especially his mystical view of it, are unique. Using Sadra’s philosophical and mystical principles, he has managed to provide a novel and new explanation of the truth of Badā’, its relationship with the knowledge and will of God and divine destiny, and the way it is expounded through the knowledge and narratives of the Ma’suumin (P.B.U.T.). Adopting his viewpoint, the present paper is an attempt to explain the truth of Badā’ and to analyze its relationship with Knowledge, will and divine destiny, and the knowledge and infallibility of the Ma’suumin (P.B.U.T.).

Natural disposition is regarded as the foundation for moral characteristics by Mulla Sadra due to the theory of the natural law. Nature for him is all the human characteristics and talents including all human and animal faculties inherent in the human character. By basing morality on this nature - which from Sadra's point of view has sanctity, intrinsic and purposeful mobility - in fact, morality is based on the form of human existence, and there is a two-way relationship between the two. This is equal to the fluidity and hierarchy of human nature. This meaning of nature is similar to the innate consciousness which comprises inherent human insights and tendencies. The main research question is what the relationship between the human disposition and the innate consciousness is and do they differ from each other? The research findings indicate that although there are many similarities between nature and instinct and they are used in the same sense in many cases, but these two are basically different from each other and their relationship is such that human nature is the bedrock for the growth and flourishing of innate consciousness. This essay deals with a clarification of the human disposition as the foundation for moral characteristics, and their relationship with and differences from each other from Mulla Sadra’s perspective.

Some cataloguers have recorded an Arabic manuscript on bada’ ascribed to Mulla Sadra. There are only three copies of this treatise kept in libraries in Iran. Their reliable major evidence come from a context of one of those three. This article goes to study the ascription and thus the evidence from both the text and context show that the ascription is not acceptable. As per the oldest date of the extant copy of the treatise (1261 Islamic L. C.) transcribed from the original one, one can infer that the author should have lived before that time. Nonetheless, the author has not mentioned the name of the most celebrated scholar Allamah Majlesi or his works (such as Bihar-u al-Anwar or Mir’at-u al-‘Uqul); this might suggest the idea that the treatise had been authored before Majlesi’s works. There is another justification, however, that the treatise was intended to be in brief and the author’s approach was merely mystical and philosophical; that is why he merely mentioned the names of Mirdamad and Mulla Sadra. The article has provided for the corrected text, too.

The following research compares the viewpoint of Mulla Sadra and Muhammad Husayn Tabataba’i about the concept of Badā’ in descriptive and analytical approach.Mulla Sadra clarifies the reality of Badā' by referring to celestial population and analyzes the true course of it’s attribution to God; while Allameh Tabataba’i was able to explain the relation of Badā' with the traits and foreordination of the Almighty through the verses of the Holy Quran without mentioning the cosmos.Allameh Tabataba’i explains the truth of Badā' using the 39th verse of the Sura Rad and also extends it’s inclusion to all creatures who have a fate, and proves it's eternality.Unlike Mulla Sadra who believes that the truth of abrogation and Badā' are different, Allameh Tabataba’i considers them of the same reality, and counts their difference in their inclusion regarding the worlds of Creation and Legislation.Mulla Sadra approves the occurrence of Badā’ in the knowledge and narratives of Ma’suumin [pbut] (the Innocents), meanwhile from the viewpoint of Allameh Tabataba’i the occurrence of Badā’ in the knowledge and narratives of Ma’suumin is not allowed.Obtaining the viewpoint of Allameh about the truth of Badā’ and everything related to it from his publications, and comparison analysis of the viewpoints of Mulla Sadra and Allameh Tabataba’i are the innovations of the present research.

In the field of ethics, the theories of natural law and the inherent good and evil are sometimes considered the same. The reason is that the theory of natural law has not been clearly defined and no attempt has been made to identify he differences between the two theories. According to the findings of the present study, there are six key differences between the two: (1) In the theory of natural law, contrary to the theory of intrinsic good and evil, recognition of values is a kind of reminder; (2) in the theory of natural law, ethics is based on human capacity, intrinsic needs and orientations; (3) In the theory of natural law, the origin of the propositions of practical reason goes back to fundamental goodness which is rooted in the natural needs and desires; (4) These two theories are formulated in two completely different intellectual traditions, one in the Aristotelian ethics and the other in the Islamic ideological theology; (5) The theory of natural law has more successful applications; (6) The interpretation of the theory of natural law is different from that of the theory of intrinsic good and evil. Relying on intrinsic goodness, the theory of intrinsic good and evil, seeks moral truths among facts outside human existence, such as the essence of action based on rational arguments, while the theory of natural law lays the foundation of moral laws in natural capacities of human existence. Adopting an analytical-descriptive method, the present paper tries to explain the differences between these two theories.

How to explain the doctrine of badā` and to analyze its relationship with the attributes of God, Divine destiny and the knowledge and infallibility of the infallibles (a) from the perspective of Mulla Sadra and Allameh Sha'rani, is the subject of the present study. The present descriptive-analytical study examines the principles of Mulla Sadra and Allameh Sha'rani about the doctrine of badā`. As understood by the study, Mulla Sadra uses the principles of transcendent wisdom to explain the truth of badā` and its relationship with the attributes of God, Divine decree and infallibility of the infallibles (a) in this context. Allameh Sha'rani, though being in the framework of transcendent wisdom, but according to his own hadith-theological principles, considers any change in the attributes of God and Divine decree impossible and criticizes badā` in the meaning intended by Mulla Sadra. He also proves the impossibility of badā` in the news of the infallibles (a) by using the argument of grace, lutf.

The purpose of this study is to explain the importance of respect in moral education and analyze its impact on moral development in childhood. This research has used descriptive, analytical and inferential methods to analyze the Islamic and educational texts related to respect. The results of study shows that respect, because it creates a sense of worth, leads to the formation of a positive self-concept in onechr('39')s childhood. And positive self-concept is a factor in accepting moral values, being accountable to God, being law-abiding in society, and having courage and responsibility in adolescence and youth. To empowerment the educators and parents, based on the triangle of thoughts, feelings and behaviors, is the first stage of implementing the principle of respect. The most important abilities of educators are: having realistic expectation at the cognitive level; acceptance and positive emotion at emotional level; and positive interaction in developmental dimensions at the behavioral level.

Hadith scholars and the consequences of dealing with theology(Study of epistemological and methodological consequences)Theology is a religious science that has not had a uniform history. Some believe it is necessary to address it. Some also oppose addressing it. Scholars of hadith have given several reasons for this opposition. They also enumerated the wrong consequences for addressing this knowledge. Those consequences for any other knowledge should be avoided. The question of the present article is that which epistemological and methodological consequences have the scholars of hadith considered for theology? Does theology really have such consequences? It seems that this effort of the scholars of hadith only makes the scholars of theology aware of some dangers that they may face when dealing with this science. And of course, these dangers are not specific to theology, and anyone who does not follow the correct conditions for research in a science may be caught in such errors. Theologians have also paid attention to these consequences and have tried to avoid getting caught up in them. Even if one of the theologians has made a mistake, it cannot be said that theology should be abandoned.

"Sira of 'Afifi" by Afif al-Din Muhammad Kazeruni is a Persian translation of the book al-Muntaqa by his father, Sa'id al-Din Kazeruni. These two works, which were written in an eight-year duration by two famous Persian Sunni narrators and biographers in the eighth century in the age of Muzaffari Empire and during the rule of Amir Mubariz al-Din Muhammad contain a great legacy of the narrations of the Prophetic tradition, which still in the form of a manuscript and have not been corrected or printed anywhere yet. This study aimed to recognize Sira of 'Afifi as one of the famous Islamic works in the biography of the Prophet (Sira) and its textual implications for achieving documented information on one main family in the Iran-Islamic culture and civilization.

With historical explanation and textual analysis, this study deals with the introduction and semantics of Sira of 'Afifi. This study was a library review in data collection, descriptive in introducing Kazeruni and 'Afifi and analytical in studying their Siras methods.

'Afifi selected narrations in narrators' methods and restructured the Sira in a historical story approach. Despite his previous biographers, he attempted to write his work based on evidence. It appears that he tried to recreate the tradition for clarifying the right religious way as possible in order to prevent religious and political dispersion of 8th century's Iran and bring it into the predominant thinking of Shi'aism Sunna as the heritage of Sufism. The work has been published many times and cited by Shi'a and Sunni scholars that show its acceptance and deep influence on Shi'as and Sunnies. One of the important components of this work is the revival of the Persian writing tradition and the tendency of literature and thought towards massism, the spread of Sufi literature and the unifying Shiite Sunni discourse that have formed the main themes of this work.In addition, in the context of research, important issues in the field of recognizing the author's family, his other scientific works, comparisons between translations in line with this work, style of choosing words as a translation, etc. are discussed briefly.

Sira of 'Afifi quickly gained attention in the fields of knowledge of the Islamic world during its time and afterward. As a new adaptation of al-Muntaqa and one of the most important works in writing Persian biographies, Sira of 'Afifi is a rich work in the biography of the Prophet extracted from missed works. Many translations and copies of the work in other languages worldwide show its influence in 8th and 9th centuries. As a work in rhetoric Persian, the work has been written based on methods by Ibn Ishaq and Ibn-Hisham that is a reproduction of Shia Sufism's biographical writing tradition. As a third Sira book in Persian, the work has a historical placement and instructive approach written by a Sunni narrator and as a glorious work from the middle age and al-Muzaffar Empire with linguistic and narrative values.

Disagreement exists among historical biographers in attributing the authorship of Tazkira al-A’ima to either Allāma Muhammad Bāqir Bin Muhammad Taqii Majlesi or his contemporary scholar of the same name, Muhamad Bāqir Bin Muhammad Taqi Lāhiji. The remaining manuscripts of this book have also been attributed to both writers. The similarity of their first names as well as their fathers’ names on the one hand and their contemporaneity on the other, has paved the way for this ambiguity. The present study tries to find the original author of the book through following 3 steps: 1) by Analyzing the in-textual evidence. 2) By analyzing the extracted evidence from the remaining manuscripts of this treatise. 3) By reviewing the reports of the historical biographers. This study suggests that the remaining manuscripts of this treatise fall into two categories: Those which contain the original text of Tazkira al-A’ima and those that cover its abridged form. The original version of the treatise is the work of Allāma Majlesi. Even though there is no direct mention of Lāhiji within the remaining manuscripts, a number of biographical books have remarked on it.

The relationship between perfection and religion is one of the most important questions for thinkers whose response has a direct effect on the way of life of human beings. This paper seeks to study the dependency of human perfection on religion from Allame Tabatabai’s perspective with emphasis on the al-Mizan Commentary. Using a descriptive-analytical method this theoretical paper is proposed. The findings show that, the philosophy and purpose of religion is to bring man to perfection and to provide the ground for the realization of this basic purpose of creation. Accordingly, through His revelation and wisdom, God Almighty has provided His teachings in the form of books and law, in accordance with the intellect, nature and realities of human existence.

Sulaymān b. Jarīr al-Ṭabarī holds that Shi’as believed in the two doctrines of badā’ (alteration of the divine will) and taqīyya (dissimulation), writing that the Shi’a kept itself constantly victorious by propagating these two doctrines. The meaning of badā’ he attributes to the Shi’a implies the attribution of ignorance and the like to God. In response to this problem, Khwāja Naṣīr al-Dīn al-Ṭūsī (597 AH/1201- 672 AH/1274) denies badā’ altogether. He believes that the hadith cited by ibn Jarīr is khabar al-wāḥid (hadith transmitted only by one person) which yields no knowledge (in beliefs) and no action (in jurisprudence). The hadith, he says, concerns the succession of Ismā’īl as an Imam after Imam al-Ṣādiq. According to this hadith, when the Imam saw an unpleasant action done by Ismā’īl, he left his succession in Imamate to Imam Mūsā al-Kāẓim. Khwāja’s reply has serious opponents and proponents among the Imāmīyya. In this paper, I adopt a descriptive-critical approach. Having surveyed the views of both proponents and opponents to Khwāja’s replies, I try to adjudicate and reconcile them. I finally show that Khwāja al-Ṭūsī has denied a notion of badā’ that was not maintained by any Imāmī.