فهرست مطالب سپیده رضی

spiritual health is one of the most important and recognized types of health according to the World Health Organization. Of course, Islam not only considers it as one of the types of health, but also the main pillar of health. Spiritual health has different degrees and reaching its most perfect level is the goal of human creation.

The article is to show the special position of the divine caliphate of humans in achieving spiritual health, and by reaching the divine caliphate, a person attains the most basic pillar of spiritual health.

The study and investigation of this research is theoretical and the research method is descriptive-analytical. The method of collecting information is library-based and is done by referring to documents, books and articles.

They emphasize that, according to the Imamiyya traditions under the story of Adam, peace be upon him, complete knowledge and complete manifestation of divine names and attributes is an indicator by which one can achieve spiritual health that even divine angels cannot achieve. This knowledge and its manifestation in man has led to reaching the position of divine caliphate, and such a position causes the angels to prostrate to man, and reaching this position is the goal of man's journey towards God Almighty.

From the point of view of the Qur'an in the story of Adam, peace be upon him, mankind reaches the highest level of spiritual health with spiritual conduct and attaining the position of divine caliphate in terms of authority and establishment in the position of full manifestation of divine names and attributes.

Numerous discoveries and experiments at the beginning of the twentieth century showed that classical physics was not enough to depict the true face of the natural world, and these shortcomings led to human thinking taking a new direction in physics. In the new view of physics, the view of the phenomena of existence is the view of the indivisible components and the action and reaction of a whole. On the other hand, in transcendent wisdom, according to Sadra's philosophical principles such as longitudinal and transverse skepticism, the existence of common time, etc., a system of the natural world has been described that is very similar to the new findings of physics. One of the greatest results of this exploration is that material objects are not distinct from each other, but are inextricably linked to their surroundings, and their properties are only in relation to their relation. Understandable with the whole world. These relationships extend to the distant distances of the vast universe and to distant stars and galaxies, and finally, by combining these two perspectives, the unity of the universe in the macroscopic world is revealed. Combining the new achievements of the natural sciences with philosophical thinking is a step forward in a better and more complete understanding of the natural world.

One of the most significant issues in anthropology is the relationship between two major aspects of human life: soul and corpus. A review over philosophical texts from the early Greek era to the present time reveals the fact that soul’s relationship with the corpus is and has always been concerning philosophers. However, over time, separation of sciences and their narrowed down branches brought made it particularly interesting for other branches of science like embryology, psychology, parapsychology, etc. The main focus of this study is human genesis since his presence in the material world which is scrutinized through philosophical views of Ibn Sina and Mulla Sadra and comparing their views with embryological theories of Thomas W. Sadler as a prominent theoretician in the field. Conception and order of formation of body organs, parents’ influence on embryo and their relationship, the time of acquiring soul and the issue of protective and exhaustive are among the points discussed in this study in order to make a better evaluation of the issue under study.Several theories have been developed on the formation of the first organ by eminent thinkers all of which could be culminated. If veins and nerves are considered as organs, they will be the first ones; otherwise, the heart is the initiator of embryogenesis. Ibn Sina concords with the second part of medical theories; however, regardless of the differences in views of Mulla Sadra on the genesis of the first organ, if the liver is the beginning point for veins and nerves, then, he will go with the first theory. For Ibn Sina, heart is the first organ for he believes that it is the origin of heat. Nevertheless, in some of his works, Mulla Sadra states the heart to be the first organ; yet, if the criteria for his selection is an overall look at his works, brain has to be considered as the initiator of embryogenesis due to its inherent priority and since liver as the origin of veins is formed earlier. Both of these approaches, however, contradict with the ideas Ibn Sina had on this issue. In the case of formation of other body organs, there seems to be almost no difference in views of these two philosophers on chronological order and for both of them, the other one’s first is the second one. Yet, Mulla Sadra’s views are supported more strongly by medical views of the modern world. This is due to the fact that, Ibn Sina puts the formation of veins and nerves two steps behind compared to the findings of modern medicine.Regarding the method and time of attachment of soul to the embryo, Ibn Sina takes the time when heart is completely formed as the time when embryo gains the intellective soul. Yet, based on his own principles, Mulla Sadra believes that when the embryo is formed, the fetus is of signs of "plant life”. In other words, the fetus at this stage eats and grows; however, it lacks sense and movement as the signs of “animal life” and intellectual perception as the main sign of “human life”. As the embryo evolves inside its mother’s womb, its aptitudes are realized and this gives it an animal soul and later on other human life traits are gradually flourished. Embryology findings of modern medicine reveal that fetus receives the essence of life from its parents and it is the beginning of birth and growth of a new creature.  Thus, fetus is a living creature of life right from the conception. This concord well with the trans-substantial motion theory of Mulla Sadra. Accordingly, acquisition of soul from Mulla Sadra’s point of view and medical perspective coordinate well considering their views on the first organ of primary stages of soul and life even in their faintest forms. Views and ideas of these two philosophers on creation of soul and the protective and exhaustive factor are different. Ibn Sina believes that soul of parents is vicariously protective and exhaustive so that at first, the soul of mother is the collection of elements and creator of nature, then in the middle, mineral face or the born soul is exhaustive and protective with the aid of mother’s soul and finally the born soul becomes independent. Mulla Sadra denies this and believes that delegation in various affairs is in contractual affairs and not in real and inherent ones. For him, exhaustiveness of body organs is neither the souls of parents nor the soul of embryo but is the nutrition substances which collect the necessary and required components in its essence due to the trans-substantial motion and inherent perfection and is even more perfect and transforms as time passes and this is the plant soul of the embryo which protects it until the time comes for it to be qualified to gain the potential to show animal behavior beside above-mentioned deeds and behaviors. At this moment, human body is evolved and becomes legible to acquire intellective soul with which not only mineral deeds are conducted along with plant and animal behavior, but contemplation and perception also occur as the intellectual soul. Modern medical findings solve the problem of exhaustiveness of the embryo since they take fetus as a living creature; however, the concept of protectiveness as it is discussed in philosophy is of no ground in embryology and the only mention of it is made about the role the mother and her body has in protecting the fetus conceived in her womb.  Mother’s body acts as a home and a system feeding and protecting the fetus and since it is the site for the nurture of a creature named human, her temperament and spiritual state will have their influence of the embryo.In conclusion, an overall evaluation of these views reveals that ontological principles of Mulla Sadra to elaborate on embryogenesis and the life of human embryo concord much better with modern findings of embryology as a science in comparison to the ones developed by Ibn Sina.No study has investigated the relationship between soul and corpus from this point of view. The method utilized in this study was documentary analysis using library resources. The references used in this study were all original texts including The Canon of Medicine, Book of Knowledge for Ala al-Dawla, Soul, etc. by Ibn Sina, The Transcendent theosophy in the Four Journeys of the Intellect, etc. by Mulla Sadra and Langman's Medical Embryology by Thomas W. Sadler.

. One of the challenges faced by philosophers throughout history of philosophical thoughts, has always been and is to find an adequate answer to the question of quiddity and existence of time and space. Thus, the present study aims to elaborate on the question of space and time in Mulla Sadra’s philosophy and its relationship with outcomes of modern physics. The study also intends to conduct an analytical comparison between these two views and clarify newer aspects of this complicated and vague question. According to principles of his thought system in his ontology and particularly his theory of substantial motion, Mulla Sadra’s view toward time has a closer concordance with findings of modern physicists like Albert Einstein. One of the most noticeable achievements of the present paper, considering ontological view of Mulla Sadra toward time, is to reach a comprehensive and vast view of the question of space and time covering space-time approach of theory of relativity and having the common issue of time in mind, develops an image of unity and connectivity of the world of nature with the four dimensions. The present study uses a documentary analysis research and uses library resources. The prominent works of Mulla Sadra and Einstein’ works on the Theory of Relativity were the main sources for this study. It is hoped that this view not only reveals further philosophical aspects of the issue of time but also help uncover newer approaches for physicists.

One of the greatest challenges faced by physicists and philosophers, in relation to the principle of causality, is the interpretation of uncertainty relations. Thus, several views have developed on this issue, a couple of the most important and yet contradictory of which are the views of Boehm and Heisenberg. Mulla Sadra’s philosophy has, also, provided some responses in its ontological and philosophical encounter with this issue. Hence, the present study, based on these principles and the certainty of causality, intends to explain, compare and analyze some fundamentals like the improvability of causality, the distinction between real and preparing causes, the concomitance of the real cause with necessity and cognation so that some light is shed on the darker aspects of the issue. Finally, the term “incertitude” is recommended to be used as an alternative for “uncertainty” due to cognitive errors induced by homonymies and particular philosophical sensitivities.

One of the issues that have attracted the attention of scientists throughout history is the relationship between the components of the universe and the ontology derived from such thinking. Since ancient Greece, many physicists and philosophers have been exploring this issue, and the results of their research and understanding of the issue have generally influenced one another, so that the discovery of a problem has led to fundamental changes in the thinking of the other group. With the advent of new physics, a new vantage point in the ontology of the universe has been created, and compared to the past scholars have been writing differently on this topic. Teller is one of the scholars influenced by the new findings of physics and has attempted to refute the divisive view of classical physics and raised his own theory which is based on universal and relational holism. This article attempts to explain Teller's point of view mentioned in his own essay within the framework of Bell’s theory of “Relativity, Relational Holism and Inequality" and critique and evaluate it on the basis of the ontological principles of transcendent theosophy. The results of this study emphasize that the empirical method is partial and not suitable for proving the holism of matter. Rather, with general and philosophical principles such as the individual unity of being, the principle of causality, and the principal of self-existence, a more plausible reasoning can be achieved. Undoubtedly, such dialogues between philosophy and physics will pave the way for a better and more complete understanding of existence.

This study is an attempt to find one of the main sources of Mulla Sadra's Intellectual-philosophical foundations. Mulla Sadra's ontology configuration, relying upon simplicity, unity of right of reality, existence influence, etc. corresponds to the statements of Imam Ali (PBUH) in the description of Allah, the Almighty, in Nahj al-Balaghah including such features as absoluteness, non-numerical unity, negating dualism of God and the disjunction from existences etc. , in a way that the theology of Imam Ali (PBUH) may be regarded as one of the main elements of the configuration of Shiite intellect as well as the basis of Mulla Sadra's ontology. Therefore, the semantic and content structure of these two theological systems - theology of Imam Ali (PBUH) and Mulla Sadra's ontology - can be analyzed both in terms of attributes and characteristics and in terms of principles and founding features. As an example, one can refer to the Imam Ali’s (PBUH) statement regarding some of the above principles in Nahj al-Balaghah two of which are shortly dealt with in the following:Unity of existence and nondisjunction of necessary bein from the possibilities
Unity of existence mainly emphasizes on simple and absolute existence and there is no plurality in it. Imam Ali (PBUH) says in Nahj al-Balaghah: ãóÚó ˜õáøö ÔóیúÁ áÇó ÈöãõÞóÇÑóäóÉ¡ æóÛóیúÑõ ˜õáøö ÔیÁ áÇ ÈöãõÒóÇیóáóÉ “that there is none with whom He may keep company or whom He may miss in his absence” (Nahj al-Balaghah, 1986, sermon 1).
In his book entitled “Asfar”, Mulla Sadra had made many remarks upon the non-separation of existence and its unity as the main pillar of the philosophy of transcendental wisdom in a way that in one his works says: ãæÌæÏÉ ÈæÌæÏ æÇÍÏ ÈÃä ی˜æä ÔÎÕ æÇÍÏ ÐÇ ÏÑÌÇÊ æÌæÏیÉ ÈÚÖåÇ ÃÑÝÚ æ ÃÔÑÝ ãä ÈÚÖ ãä ÛیÑ ÇäÝÕÇá æ ÇÝÊÑÇÞ ÈیäåÇ existence of every entity is unique and the degree of existence of some of them is higher and nobler than other entities without any distinction or disjunction between them (Mulla Sadra, 1984, 342/5).
Also in discussing the proof of the first cause and its non-separation from its effects that whatever they have is from the first cause, he says: «ÇáæÌæÏ ÚáÉ æ ãÚáæáÇ… Åáì ˜æä ÇáÚáÉ ãäåãÇ ÃãÑÇ ÍÞیÞیÇ æ ÇáãÚáæá ÌåÉ ãä ÌåÇÊå æ ÑÌÚÊ Úáیå ÇáãÓãì ÈÇáÚáÉ æ ÊÃËیÑå ááãÚáæá Åáì ÊØæÑå ÈØæÑ æ ÊÍیËå ÈÍیËیÉ áÇ ÇäÝÕÇá ÔیþÁ ãÈÇیä Úäå»
Existence of cause and effect…. . between these two true matters, there exists cause and effect is an aspect of cause aspects and causality and its influence which is called cause refers to its alteration and different aspects of finding himself rather than this point that effect has no reality other than the reality of its originating cause and it is not separated from it. (ibibd, 299/2) therefore:Negating dualism of God and God nondisjunction from existents in theology of Imam Ali (PBUH)
E
Unity of Existance in Sadra’s Viewpoint
Non-numerical unity of the reality of existence and God, the Almighty
In Nahj al-Balaghah, it is repeatedly discussed about the divine essence which is of non-numerical unity and that He will not be described through numerical unity. Indeed, divine oneness is not of a kind to be regarded as a numerical unity otherwise He will be bound with restrictions.
«áÇ یÔãá ÈÍÏ æ áÇ یÍÓÈ ÈÚÏ»
He is not confined by limits (as deserving restriction is possible, not obligatory) nor counted by numbers (because it is true unity and the secondary will not be imagined for Him) (Nahj al-Balaghah, 1985, Sermon 228)
Also in another sermon, He says: «ÇáÃÍÏ áÇ ÈÊÃæیá ÚÏÏ»
He is One but not by the first in counting (true unity and unique and there cannot be imagined the second for Him) (Ibid, Sermon 152, Motahhari, 2011, 16, 398)
Sadra, in describing non-numerical unity of the reality of existence, states: «Ãä ÐÇÊå ÊÚÇáì ÕÑÝ ÇáæÌæÏ ÇáÐی áÇ ÃÊã ãäå æ ÇáæÌæÏ ÃÚÑÝ ÇáÃÔیÇÁ æ ÃÈÓØåÇ ÝáÇ ãÚÑÝ áå æ áÇ ˜ÇÔÝ ÝáÇ ÌÒÁ áå ÎÇÑÌیÇ æ ÅÐ áÇ ãÇåیÉ áå ÝáÇ ÌäÓ áå æ áÇ ÝÕá ÝáÇ ÍÏ áå áÊјیÈ ÇáÍÏ ãäåãÇ ÛÇáÈÇ æ áÈÓÇØÊå æ ãÇ áÇ ÍÏ áå ÝáÇ ÈÑåÇä Úáیå ÅÐ ÇáÍÏ æ ÇáÈÑåÇä یÊÔÇјÇä Ýی ÇáÍÏæÏ ÝÐÇÊ ÇáÈÇÑی ããÇ áÇ ÍÏ áå æ áÇ ÈÑåÇä Úáیå»
, that is, the essence of God is the sole essence that nothing is more perfect than it, and this essence is the most indivisible and the most well-known of all entities; and, therefore, there is no definition for it, and it has no external elements, and there is no quiddity for it, no genus and no difference can be ascribed to it. Thus, it has no limitations because any limitation often contains difference. Another reason for its having no limitations lies in its indivisibility and that for which there exists no limitations has not any arguments, as the arguments and limitations have boundaries in common (Mulla Sadra, 1981:42-43). Finally, it can be claimed that having no elements, limitations, and arguments have caused essence, with regard to its prevalence in all entities, to have a oneness other than numerical oneness.
From the above statements it can be concluded that:Non-numerical oneness of God in the words of Imam Ali (PBUH) D the non-numerical oneness on the statements of Mulla Sdara When examining deeply the remaining words of Imam Ali (PBUH), which are prsently available and rethinking the philosophical principles of Mulla Sadra, the close relationship between these can be found. It can be obtained as the results of this hypothesis, as a general consequence, is that the Islamic philosopher's thoughts, especially those of Mulla Sadra, have their origins and roots in the statements of the Innocent. Perhaps one of the reasons of the sustainability and long life of the main principles of Mulla Sadra, in spite of the passage of several centuries after these principles have been stated, is the connection of these thoughts to and their origins from the words of God and the Innocent. Even though we may not believe in this connection, the basic similarities between these principles can be considered as a reason for the right course of Mulla Sadra's thoughts. It should be noted that every statement, save that of the Innocent, has the possibility of being mistaken and fault, and those which are in our mind are general ones. This is a strong reason that the philosophy of Islam is not the same as the Greece or the Western philosophy. Finally, as a general and brief look, some of the similarities between the principles of Mulla Sadra's philosophy and the statements of Imam Ali (PBUH) have been mentioned:The essence of God is not definable D For essence; there is no definition, neither based on limitation nor by demonstration.
Absoluteness view on God D Absoluteness of essence.
The unity of manifestation of God D Eternal manifestation of essence is the reality of its secrecy.
The reality of the pluralism of the entities from the viewpoint of Nahj-o al-Balagha D The reality of the objective world and the creatures while having the unity of the essence.
The unequalled presence of God in all entities D The accidental occurrence of existence to quiddity.

The present article is a translation of "FARR (AH)" in Encyclopedia Iranica. Its author is one of the well known experts in ancient culture and languages; and several works of this orientalist have been translated into Persian. This article is among the most comprehensive works on the concept of Farr in ancient Iran. According to the most likely etymology and the semantic function, XѵARƎNAH (Farr) means "glory". In all Iranian dialects, except Avestan and Pahlavi, the form had initial f. In contemporary Persian, two forms of this term are used. In this article, the origin, history, and the literal and metaphorical meanings of this word will be examined.