روح الله آدینه

Ignorance and dogmatism have always existed in various historical periods of epistemological disciplines and revealed their faces in their opposition to knowledge. Ignorance appears through separation from the necessities of knowledge. The spread of ignorance in the culture of social relationships threatens the place of scientific resources and epistemological cradles. Through breaking the idols of ignorance, Mullā Ṣadrā writes about the objective manifestations of such idols in society. He believes that the promotion of social relationships demands the creation of cradles for knowledge, and any kind of ignorance in this regard will result in the dominance of epistemological inefficiency. Through a semantic analysis of ignorance, Mullā Ṣadrā talks about one of its most obvious manifestations, which is dogmatism. He maintains that moral norms and epistemological necessities fade away in a dogmatism rooted in ignorance. The criticism of ignorance and reproach of ignorants in Mullā Ṣadrā’s portrayal of this phenomenon is manifested based on four elements: 1) lack of verification of mental understanding in conformity to reality, 2) lack of derivation of comparative elements particularly in the light of its functional dimensions such as unjust evaluation, 3) mental stagnation, and 4) defective social competition, which refers to the wrong quality of efficiency. When criticizing the culture of his time, Mullā Ṣadrā refers to the rise of ignorance behind the guise of knowledge as an important epistemological pest. In all his criticisms of this stagnant process, he introduces the weakness of true knowledge in society, spread of social foolishness, corruption of social justice, and frailty of the epistemological foundations of society as its most important outcomes. He propounds the treatment of ignorance in the light of a wise method of living while attending to its necessary elements.

The relationship between science and religion and their connections, which are the real elements of human rational life and bring man to salvation through their coordination, are important issues in theology. In the present article, we use the views of John F. Haught in the book Science and Religion: From Conflict to Conversation and examine the views of Allamah Mohammad-Taqi Ja'fari on the relationship between science and religion. We also explore some aspects of the conflicts that have formed between science and religion over the centuries and comparatively examine the views of Allamah Ja'fari and John F. Haught on this issue through an analytical-descriptive method, and we will explore the commonalities and differences between them and explain the relationship between science and religion from their point of view. Allamah Ja'fari and John F. Haught agree with the confirmation approach and believe that science and religion are both affirmative and complementary. Although Haught travels between the approaches of intersection and confirmation and sometimes combines them, he insists that the findings of science can be used in theological research, and finally, according to the two philosophers, we will conclude that there is a coordination between science and religion.

The discussion of atom among Muslim thinkers from the first century to the sixth century of Hijri is one of the significant and effective theological theories in the Islamic world. This theory was first introduced by the Mu'tazili thinkers with a theological approach in the Islamic world and later the Ash'aris acknowledged it as well. According to this theory, the world is the result of polycentricity and scatteration of individual and small components. According to the historical evidence, the origin of the adaptation of this theory is not only from ancient Greece, but also from Hindi opinions such as: Sutrananika, Ibashika Buddhist groups, in Jain religion and the Nyaya school, and three major viewpoints have been proposed regarding the atom: the first viewpoint, which is the predominant attitude of the scholars including Mu'tazili and Ash'ari, is that indivisible component has no quantity and is place-oriented like a geometric point. In the second view, Mu'tazili Basri theologians believe that the body is made up of place-oriented components that have dimension and extension. In the third view, which is specific to Muhammad bin Zakariyyā, it is considered that the origin of all substances to be hylomorphic, and the first hylomorphism is the atom that includes the possibility of distortion and change in bodies and as a result the creation of the world. These three different views have similarities and differences.

English One of the most important issues in the field of psychiatry is the issue of the evolution of the essence of the soul and its belonging to the body is an element in terms of occurrence and completeness, according to which the soul and the body have two-way communication. The mediator of this belonging is the soul of the heater, through which the caliph and the obedient are the first of the soul, and through which the influence and influence of the soul and the body take place. One of the most important of these works is the question of the life and permanence of the existence of the body, which is exposed to the body from the existential table of the heater spirit. The body is an element of nature's intoxication and is fluid and fluid in essence, and every fluid body is inherently dead and perishable, so since the soul of the heater is a mediator in the soul's attachment to the body, the survival of the body will depend on its stability. However, can the survival of an element's body be ensured by maintaining stability in the heater's soul? The present article is an analytical-descriptive study that answers this question from the perspective of Islamic wisdom and proves that in case of moderation and stability of the heater soul, what is inherently dead and perishable, thanks to this intermediate existence, will live and survive

This study examines the meaning and function of reason from the point of view of Mulla Sadra and Mehdi Haeri Yazdi, the two great exponents of the Book of Sufficient Principles. Analyzing the meaning of reason from the perspective of two philosophers who are three centuries apart, indicates the importance of this study. Despite the three centuries of time difference between the two philosophers, there are many commonalities between their views. There are also disagreements about examining the concept of reason in the narratives of sufficient principles among them. In this article, we have tried to study the meaning and purpose of reason in the hadiths of reason and ignorance in the Book of Sufficient Principles. Her view is different and relatively new in jurisprudential and narrative form. Haeri's view is sometimes in line with Mulla Sadra's, and sometimes it is opposed and sometimes rejected. Finally, we explain and compare Mulla Sadra and Haeri Yazdi on this issue

The discussion of intellectual perception and the quality of intellection holds an important place in epistemology. Islamic philosophers have followed various approaches to explaining the mechanism of intellection. Mullā Ṣadrā has also used different expressions for clarifying the process of general perception. He views the intellect sometimes as a locus of manifestation or epiphany (listener) and sometimes as an emanator (source) of intellectual forms. Accordingly, each of the researchers and commentators of Sadrian philosophy has tried to justify the differences between the words he has used in some way. As a neo-Sadrian philosopher, Jawadi Amuli posits some discussions in his works that can introduce a new view of the process of rational perception. Following a descriptive-analytic method, the present study demonstrates that, Jawadi Amuli has directly referred to two types of rational perception and the necessity to separate them from each other. In one of them, the intellect is a listener, and the general perception is the result of conscious rational intuition and passivity of the soul. Here, perception is limited to a special group. In the other one, the intellect functions as a source, and the general perception is the outcome of mental and soulish activities. All people are capable of this kind of intellectual perception.

The purpose of this study was to examine the security of the media as one of the essential elements of human social life and the possibility of responding to the issue of media security using Islamic legal sources. Considering the role of the media in the present century and the fact that media are among the most important tools for linking human beings, security research in the media field is of particular importance. The Qur'anic predicates at all times - the place of Islam's shari'a - requires the ability to respond to Islamic sources in the new areas of human life; in this case, the preliminary article by descriptive-analytical method, while examining the dimensions of media security, Has investigated the ability to answer Islamic sources in this regard; thus, Because of that reference and referring to jurisprudential opinions, he considered security as legitimate right, which Islamic rule obliged to establish in all domains of The sentence is the subject of the mediaThen, assuming the status of the right to security by examining the security incidence in three dimensions of media, society and media, it has solved the problem by preferential criterion. Finally, by analyzing the findings of the research and using the logical analogy method of the first form and the indisputable argument, the ability and responsiveness of Islamic legal sources to the dimensions of media security has been proved

Salvation and redemption are one of the most important and far-reaching issue of different religions. After the definition of salvation i.e. man’s desired situation, the first question proposed for study is how to achieve that situation. There is some specific definition of salvation in every religion. All religions have come to rescue mankind from the current undesirable situation taking him into an ideal desirable one. They also study how to attain that desirable situation, yet to come. Indeed, all religions carry a message and call to all human beings in order to help them achieve salvation and redemption, the scale of such a message is the distance between the ongoing situation and the ideal one. Of course, the way how to invite and call people is different in different religions. Having examined Allamah Tabatabaii’s viewpoint through a descriptive-analytic method in their research, the authors go to draw the conclusion that religions are one with Allah without any discrepancy. The true faith is one identical divine tradition to meet man’s innate nature in the course of man’s demand for salvation and happiness. In its core unity, divine faith wears the clothes of multiplicity, since different specific faiths appeared through different prophets due to different capacities and interests of different societies in the course of their development. According to this view, all divine religions provided man with salvation in their particular time. Based on the faith and good deeds of their followers, all religions helped them achieve salvation and redemption.

Art is one of the important pillars of culture and civilization of any society and the arena of manifestation and narration of something other than itself and a psychical feature that leads to amazing and beautiful works by the artist. Meanwhile, Islamic art also has a significant place in Islamic civilization and looking at it through the lens of artistic philosophy, it is based on the representative faculty and the world of ideas. World of ideas that is consequence of analogical gradation of existence and systematic ambiguity of existence in the philosophical system of transcendent theosophy. Now the main question of the present study is what is the end and goal of Islamic art in the view of Professor Javadi Amoli. Is the end of Islamic art to represent a new reality that is created and composed by the representative faculty of the artist or the goal is to represent the transcendent and supernatural truth that is expressed by the representative faculty of the artist. In other words, in Islamic art, the artist's fiction is active or passive? In present article, this result was obtained by a descriptive-analytical method, in the view point of Professor Javadi Amoli and based on substantial motion soul, Islamic art-that is consequence of representative faculty function- at first, is the result of imagination passivity and observe the imaginative forms by the soul in the continuous realm of archetypes or discrete realm of archetypes and the artist is engaged in imitation of created at this stage and his art is to representation and embodiment of imitation created in the world of nature and objective, but in the end, the result of creativity and soul activity and emanation of imaginative forms and imaginal is from soul that at this stage, the artist soul imitates creation and his art is to represent of imitation of creation in the world of nature and objective.

In its general tradition, ‘ismah (infallibility) means being free from sins. Common people might think Allah has created holy Imams in such a way that they fail to commit sin. Due to their lack of the faculty of ‘ismah, ordinary people are prone to commit sin and thus they are treated unfairly. There are three terms in the definition of ‘ismah: grace, firm habit, and mental form of knowledge. All the three terms are spotted in Imam Sajjad’s words. The current research goes to show which one of the three was mostly intended by the holy Imam. The outcome of this essay proves that ‘ismah is a God-given faculty and as a gerund it means the product of holding fast to the rope of God. As an intrinsic disposition, ‘ismah is granted by Allah to the infallible; it is the very gifted knowledge and insight that helps imams be aware of the consequences of sins and thus do merely what is good. The faculty of ‘ismah is accomplished by the help of Holy Spirit.

The principiality of existence and mentally-positedness of quiddity are the main bases of Mullā Ṣadrā’s philosophy and his particular theories. On the other hand, he has not provided a clear and accurate picture of these two theories in his philosophical system and has referred to quiddity using different terms. Each of the contemporary commentators of the Transcendent Philosophy have interpreted quiddity and existence in a way based on their own views and theoretical principles and have tried to predicate it on Mullā Ṣadrā’s theory. However, given the fundamental role of quiddity and quiddative concepts in gaining acquired knowledge, disagreement in the interpretation of quiddity will affect the quality of explaining acquired knowledge. Hence, following a descriptive-analytic method, the present study aims to provide a correct interpretation for quiddity from the viewpoint of contemporary commentators of Sadrian philosophy and, then, investigate whether our acquired knowledge of existents, which is attained through quiddative concepts, is positive or negative. Accordingly, the authors have examined and criticized such commentators’ interpretations of quiddity and the way it explains existence. A short answer here is that, apparently, based on the correct view, which belongs to Professor Javadi Amuli, quiddity is the manifestation of determined existence, and quiddative concepts speak of limited existence, which is clearly a positive rather than a negative and purifying statement.

How the findings of the mind are realized is one of the fundamental issues of epistemology. In the philosophy of Sadr al-Muta'allehin, the realism of the mind is explained in two ways: the essential correspondence between mental existence and external existence and the adaptation of the worlds. On the other hand, due to Sadra's various interpretations of nature, commentators on Sadra's wisdom, including Mesbah Yazdi and Javadi Amoli, have discussed the nature and type of its relationship with existence.Therefore, considering the role of nature and essential concepts in the fact of showing the mind and the criterion of nature for cognition in Sadra's wisdom, the issue of realizing mental existence is also affected by what nature is and the type of its relationship with existence. Now, the main issue of the present study is that based on the type of relationship between nature and existence, in the view of Professor Javadi Amoli and Mesbah Yazdi, based on the originality of existence, the essential conformity of mind and object is possible?After reviewing in the present article by descriptive-analytical method, it was concluded that in the view of Mesbah Yazdi and Javadi Amoli, the nature of mental emergence and the place of nature is only in the mind and there is no research outside, hence the nature Mental refers only to external reality, so the objective correspondence between mental and external nature does not make sense, and in order to prove the reality of mental imaginations, another expression must be provided.

Existence is the basis of Mulla Sadra's philosophy and his particular philosophical views. In the meantime, the question of the authenticity of existence is of great importance and is the basis of important debates in transcendent wisdom. Sadra has interpreted existence and essence in different interpretations, and each of the contemporary exponents of transcendent wisdom, on the basis of his own particular accepted principles, such as, acceptance of Sadra's personal unity of existence or form, and Sadra's various interpretations of existence and essence, somehow relate the essence to being. Mulla Sadra's commentary and commentary carry that interpretati. The present study is a descriptive-analytic one which seeks to determine the correct interpretation of the type of relationship of nature to existence. Therefore, in this paper, the interpretations of contemporary scholars on the question of the nature of the relation of nature to existence, are described and criticized. The author needs to distinguish between the ontological argument (the world of proof) and the epistemological one (the world of proof) in order to interpret the relation of nature to existenceIn this case, the apparent contradictions in Mulla Sadra's word will be resolved. Thus Amoli's Javidian theory that nature is the limit of existence, although true, seems to be true, but not true, since it only specifies the type of relation of nature to existence in the world of proof.

The human shawl and the existential texture of the human body develops on the basis of the personality and temperament of the parent, and many of his or her temperament are formed from their inherited substance. As one of the most important issues in the science of spirituality, this problem is accepted and accepted in the main religious and scientific teachings, and human beings are forced and evolved on the basis of the genetic material and natural temperament of their parents. But does man have to oppose this religious-scientific principle and has no authority at all? Are the decrees of self-esteem and the severity of this affect on man deprived of liberty? In response to this question, several readings have taken place within the context of genetic conflict and the function of genes, one of which is the theory of two-faced genealogy. The first figure, assuming that genetic influences are immutable, believes in genetic determinism and denies human freedom. The second figure, relying on genetic studies and the development of appropriate technologies, shouts Promethean determinism and the conquest of the future that can apply the power of death and life to humanity by changing the mechanism of life.. In the present article, we have tried to explain and criticize the theory of gene myth and to prove the possibility of altering the temperament, freedom and personal will of the human being along with the principle of affective temperament and the central gene problem.

Building up a rational theology, Jonathan Edwards believed that reason is capable of vindicating biblical teachings. He thus concurred with those who regard religious faith as possessing a cognitive side. In Edward’s theology, however, the elements of “experience” and “feeling” also have an un-ignorable status. Like Friedrich Schleiermacher, he considered the religious experience or spiritual feeling as the substance of religious faith, insisting that if man is deprived of existential limpidity, he cannot perceive the beauty of religious teachings. In Fact, purity of thought is not merely a product of rationality, but also needs a guided and pure heart free of any sins and wrong dispositions. Edwards believed that to acquire knowledge of God and of his words, man first should purify his volitional and emotional areas and avoid sin. In fact, it is our emotions and deeds which stamp their influence on our thoughts, and man’s reason has always followed his dispositions. Edward’s theology unveils heart’s domination and reason’s submission. The story of man is he thinks about and regards as true that which he likes. Edwards maintained that to prove religious belief, first one needs to be a believer rather than a philosopher and theosophist. It is the pure heart which straightens the reason so it finds its way towards the right religious thoughts. Using the descriptive-analytic method, this research explains the pure heart and straight reason and the impact of the heart on the reason in Edwards’s theology.

True piety and perfection are intrinsic to every human being. According to the demands of the society today, there has been a series of doubts and questions about divine justice and evil issues for the people, especially the younger generation, which is a necessity by which The home is home to trust and confidence. The existence of bastards and evil in the golden leaves of the infinite book of the universe afflicts every thinker who, if you are the creator of the universe, is omnipotent, absolute, and merciful, how has he permitted the cracks and injustices to penetrate the world. . On the one hand, the atheist philosophers try to perceive the evil of this world incompatible with the mighty and benevolent God, and on the other hand, the heathens try to answer the atheists in a quest to provide logical solutions. This study examines the meaning of evil from the point of view of the martyr Motahari and Augustine. While investigating the types of evil, he examines the problem of evil from the perspective of Augustine and Motahhari, and finally analyzes and criticizes these views. However, both Augustine and Motahari use almost identical concepts such as being non-existent, relative, etc. But they are different from their vocabulary. In this research, we are going to examine scientifically the basis of evil in the world after examining the approach of Augustine and Motahhari to the problem of evil. In the end, do these evils go back to God or to mankind. And how human beings are involved in the evils of evil. And how can they be ruined by managing evils.

In the paper it has been intended to explain the how of human being`s knowledge of God with regard to the former`s limitations and the Latter`s absoluteness and the limit of the knowledge as understood in Almizan. As viewed in the paper, many verses of the holy Quran not only signify such a human knowledge as possible but emphasize it as being necessary. The knowledge, however, is limited to the Essence and Attributes. God is infinite and limitless, and other beings, including human beings, are finite and limited. It is clear that a limited being may not be superior to an unlimited being. Therefore, it is not possible for the creatures to attain knowledge of his essence, and essentially such a knowledge is impossible. As for the Attributes there is found a disagreement between theologians and Muslim philosophers. Allameh Tabatabai, in Al-Mizan, while refuting the views of ta`til and tashbih, believes that the Qualities of God, though being a case of human knowledge, but the meaning of these Qualities in God is different from those of the creatures.

The right of access and cultural participation is objectified instances to cultural diversity in UNESCO Point of view. Human who is distinguished from non-self and is known as a civil nature, intentionally or unintentionally his individual part and social part is linked through culture, but some instances of this right have conflicted to Islamic rules, Pervasive legitimacy is placed in question that Are there Islamic law, the Pervasive legitimacy of access and cultural participation right is possible. This research with argumentative approach and using postulate based on religious reasons (independent reasoning), so after concept of culture and estimate the ratio between Culture and Cultural utilization, prove the the interdependence between human life and social life in one hand and the other between culture and social life of human, then In this way, has proved Pervasive legitimacy of right of Cultural utilization. Then, according to Islamic law recognized the legitimate from the illegitimate typicality and based on Targeted look at parts of correlativity, Purposefulness of creation according to the Quran is another reason for the mentioned right for all people. Then finally, through referring to Shiite jurist's judicial decree, approved accuracy of previous hypothesis.

Broadly speaking, all human sciences are influenced by philosophical paradigms and the Qur'ānic disciplinary of exegesis is an exception. It seems that the exegetes who are also men of thought and philosophy are committed to their philosophical principles and their implications when they engage in exegetical enterprise and understanding holy Qur'ān. The main concern of the present article is to identify the unique possibilities provided by philosophical method of reasoning in interpreting and deep understanding of the verses of holy Quran. On the basis of present views in exegesis of scriptures such concepts as exegesis, interpretation and reason are first discussed and then elaborate distinction is made between rational interpretation and exegesis by appealing to personal opinion and finally arguments for and against rational interpretation of Quran are to be dealt with so that one comes to recognition of the most important exegetical possibilities of this method in understanding revealed doctrines. In this way we will touch on the application of the method in Al-Mizan famous work of late Allama Tabatabae, the philosopher and exegete of holy Quran.