فهرست مطالب محمد نجاتی

The religion of Islam has inherent purity and is not subject to distortion in any way - which violates human guidance. There is a possibility of impurity in religious knowledge and culture. Numerous verses and narrations on the importance of reasoning, the background of religious heresies, numerous historical experiences and the type of religion's confrontation with the basic mistakes of human societies make it clear that human reason plays an essential role in preserving the purity of religion. The way of thinking that is logical and in accordance with reality helps a lot to explain pure Islam. Things like heresy, interpretation based on opinion, eclecticism, and limiting religion to the relationship between the creator and the created are among the epistemic deviations and impurities; Just as superstition, misplaced prejudices and wrong habits have caused many cultural impurities, and reason plays an Many issues in the field of religion, such as the interpretation of the Holy Quran, the understanding of deep theological issues, the formation of an efficient jurisprudential inference system, the formation of a coherent intellectual system in various dimensions, the acceptance and defense of religion, are all highly dependent on philosophical reasoning and the use of the tools of human reason. In this article, we will examine the role of reason in preserving the purity of religion and removing impurities from it using descriptive and analytical methods.essential role in recognizing, rejecting and

One of the important topics in Avicenna's psychology is the question of whether imagination is material or immaterial. The prevailing view in Avicenna's expressions leans towards its materiality. However, there are instances where he expresses doubts about the materiality of imagination or necessitate the immateriality of imagination. Therefore, Avicenna's perspective on this matter can be categorized into three positions. Firstly, there are instances that affirm his belief in the materiality of imagination, as seen in his book Al-Nafs min Kitab al-Shafa, where Avicenna provides arguments for the material nature of imagination. Secondly, there are instances such as those found in his work Al-Mobahasat, where he introduces the issue of the materiality of imagination and imaginary perceptions with an accompanying sense of doubt. Thirdly, there are positions like the final section of his Al-Isharat wa Tanbihat, where he advocates for the non-materiality of imagination and imaginary perceptions. In this paper, considering "transcendence” as a foundation in Avicenna's thought, these three approaches will be elucidated, and emphasis will be placed on the perspective advocating the immateriality of imagination in Avicenna's thought. It is posited that, in line with Avicenna's transition from peripatetic philosophy to transcendental wisdom, his ultimate stance leans towards the immateriality of imagination. Although he may not have had the opportunity to thoroughly explain it, this aspect of his thinking can serve as inspiration for philosophers like Mulla Sadra in their inclination towards the immateriality of imagination.

Imagination is the faculty that performs the combination and elaboration of sensory, imaginary, illusory and intellectual forms and meanings. Muslim philosophers have taken two different approaches regarding this faculty. Some believe in reducing and even denying it, while others accept its existence. Philosophers who believe in the existence of this faculty have mainly attributed two types of functions to it. The first function is the combination and elaboration of different forms and meanings, which, of course, the examination of the available reasons and evidence leads us to the conclusion that the mentioned function is the action of soul (nafs) itself and not one of its faculties. The second function is to transform the general concepts of revelation into details and sensible objects, as well as to ideate the intellectual revelatory forms. Nevertheless, the great Muslim philosophers, including Ibn Sīnā and Mullā Ṣadrā, have turned a blind eye to this function of the imagination by emphasizing the function of the Prophet's common sense and imagination in observing and perceiving partial and tangible revelatory forms and meanings, contrary to what some contemporaries bring up about the subjectivity of the Prophet's soul in the process of receiving revelation.

Believers in the existence of meaning for the concept of life can be divided into two groups: those who believe in the meaning of life and those who believe in creating meaning for the concept of life. Those who believe in the meaningfulness of life consider an inherent and hidden meaning for life that must be discovered. But those who believe in making meaning of life, deny the existence of an inherent meaning for life and believe in making meaning. This research is descriptive and with a deep analysis of the content, tries to provide a systematic explanation of the impact and impression relationship between the epidemic of Covid-19 and the problem of the meaning of life. The most important problem is human's encounter with existential suffering. That man can or cannot justify his/her suffering based on his/her intellectual foundations. If he/she is unable to justify why he/she is suffering, then non-existent and non-essential (Mahovi) sufferings are created, which causes the crisis of the meaning of life. It has become difficult for modern man to accept why he is suffering in the covid-19 pandemic, because he/she has become extremely dependent on humanism and scientism and also the role of God has been removed or weakened for him. God in modern human thought, either does not exist or if He does exist, cannot be a human support. Non-essential (Mahovi) sufferings such as the feeling of loneliness and helplessness or the feeling of emptiness and worthlessness of the values, created by scientism or humanism, cause the crisis of the meaninglessness of life and despair in creating meaning for life.

Mullā Ṣadrā in the issue of principality of existence with the negation of the conceptual part of existence considers the nonconditioned as a source of division to have extensional unity and individual plurality. The truth of existence has collective and expansionary unity and it is the basis of the principality of existence and the subject of philosophy for this reason. He has two different attitudes towards the existence of the positive condition in the discussion of the validity of the nature of his own. The separation of the principality of existence in two meanings is the result of this discussion In the first sense, the root of external realties and what fills the external world is the existence of the nonconditioned as a source of division, and the nature or the ranges of the truth of the unconditioned of existence are consequently realized. Ṣadrā in the second and final view considers the validity of nature as a mere mentality by rejecting any external distinction of existence and nature and considers the existence of nature as a function of the existence of the soul and its human minds and its mental aspects.

Despite the significant difference between the modern and traditional medicine, it is possible to find significant similarities between the two. The view of traditional and modern medicine on the problem of the immune system and its functions is the subject discussed in this article. Due to the macroscopic and wisdom-philosophical view of the human body, in traditional medicine the immune system (Tabiate modabbereh: measure nature) has an independent existence from a rational self, and its most important duty is to maintain the harmony of the body (health). The measure nature is the direct physician of the body that performs medicine under the Lordship of God. Since, in this view, disease does not have an independent existence, the fight against diseases, which is the second duty of resourceful nature, will be a subsidiary duty of maintaining health. But in modern medicine, the principle is the struggle for survivall, due to the microscopic view and the dominance of Darwinian thinking. The human body is always attacked by invaders and is a scene of constant war. Therefore, the disease has an external existence and the main duty of the immune system is to fight against the disease, and the duty of balancing the body will be a subsidiary of this duty. It seems that according to the substantiated evidence, the disease has a relative existence and its existence cannot be ignored. Based on this, describing the function of the measure nature of fighting diseases as the duty of maintaining balance can be criticized. On the other hand, referencing the function of the immune system in creating coordination and balance to fight against diseases in modern medicine is not defensible considering autoimmune diseases.

AbstractMulla Sadra believes in interpreting the event of the Resurrection that both the minor and the great resurrection have been realized in the direction of nature and self, and in the interpretation of the Qur'an, he has interpreted the verses related to the realization of the Resurrection and the bloating as a mati. In a strange claim, Dr. Soroush considers mulla Sadra's interpretive approach as a means of acknowledging and accepting the basis of the dream of revelation and speaks to himself about the co-ordination of the voices of the muslims. In reviewing and criticizing this claim, which has been done by descriptive and analytical method, two main issues come to mind: first, contrary to Soroush's claim, Mulla Sadra's belief in the realization of the Resurrection is based on his intellectual and philosophical foundations in transcendental wisdom and has nothing to do with the dreaming of revelation. The second issue is that the correct understanding of Mulla Sadra's view of the resurrection will indicate the addressing aspect of the Qur'an. Because from Sadra's point of view, regardless of the prophet's dream and dream, both the soghra and the great resurrection have been realized objectively and its uprising toward different people can be old or late because of their differences in existence.

This article concerns with elderly remarriage. Its aim is to understand the viewpoint of widowed and remarried elderly about remarriage using an interpretative approach. This study has been conducted in the city of Saghez in Iranian Kurdistan. It applies a qualitative ethnographic approach. Using purposive sampling, 20 elderly women and men (widow/remarried) were selected and interviewed in depth. The interview texts were analyzed based on the conventional qualitative content analysis method. The findings suggest that there is a "dual gendered attitude" among the elderly women and men toward remarriage. Both "remaining widow" and "remarrying" later in life occur willingly and unwillingly. In some cases, they "have to" remain widow and in other cases marry again. Elderly remarriage in this city encounters different social and economic obstacles. However, the findings show that there are "forerunners" in elderly remarriage. Challenged with numerous family and social norms, this demand tries to open a room for elderly remarriage in the public sphere. The findings of this study can be adopted to formulate micro- and macro-level policies for elderly population.

The pervasive prevalence of coronary heart disease has posed serious philosophical challenges to contemporary man. After modernism and despair of heaven and spirituality, man struggled with the issue of emptiness due to the devaluation of divine and moral values, and by emphasizing humanism and forging new values ​​based on man. It had somewhat obscured the emptiness and meaninglessness of life. In addition to physical pain, Corona disease has inflicted psychological and intellectual suffering on human beings with astonishing speed, which can not be tolerated according to the philosophical foundations of humanism, and is considered as a destructive and harmful evil. د گردد. This disease has severely challenged features such as the thought of saving the experimental sciences and its progress and hope. Regarding the confrontation of contemporary man and humanism thinking with nature and God, this disease also prescribes the need to reconsider the attitude of arrogance, instrumentalism and utility towards nature and God, and invites contemporary man to a humble and loving attitude towards them.

Prominent figures in the school of segregation deny the abstractness of the human soul and due to their emphasis on the corporeality of soul and body, believe in material the monism of Man. However, due to their recognition for supernatural, they are not enlisted among pure materialists. Almost all of them, owing to their belief in the total distinction between Quran, philosophy, and mysticism, hold that human sciences are non-certain and gradational and therefore these views are neither parallel nor intersecting. Employing the anthropological bases, the current research has analyzed and criticized the explanations and views of prominent figures in the school of segregation concerning issues such as corporeal resurrection, the quality of the continuation of mere material life of man in purgatory and the inconsistent unity of materiality of soul and abstractness of sciences. The research has adopted a descriptive and analytical method to answer “whether the founders of the school of segregation succeeded in explaining resurrection, purgatory and truth of science and perception through a materialistic account of human existence”.

The problem of the meaning of life can be divided into several main questions: First: Does life has meaning, and if it has meaning, is its meaning intrinsic? If so, what is the intrinsic meaning of life? If not, are there any virtues or goals by which meaningless life can become meaningful? Theists, monotheists, religious non-monotheists, philosophers and non-philosophers have mainly had one of these two viewpoints. In this article, the undesirable affairs of this world are divided into two types: pains and suffering. Sufferings are also divided into two types: curable primary sufferings, and incurable secondary sufferings. Primary suffering can be of easily-curable psychological suffering or a difficult-to-cure philosophical one. Primary sufferings are necessary condition for the occurrence of the secondary sufferings. The secondary sufferings are the very ones which create the problem of meaninglessness and absurdity of life. Accordingly, in case the person enduring the curable sufferings is unable to acceptably understand and analyze the reason for the existence of these sufferings and why he suffers in life, intense and hard-to-cure sufferings will occur.  These sufferings lead to consequences such as absurdity, feelings of hopelessness, depression and absolute predestination, meaninglessness of life, suicide, and atheism.  

Essentialism indicates the independence of external objects from human interests and perceptions. In Islamic philosophy, based on an affirmative approach, objects are generally considered to be a collection of essential and accidental attributes which are independent from human thought. This problem has two major dimensions in Mullā Ṣadrā’s philosophy. In his own general approach, based on the common tradition of philosophers, particularly Ibn Sīnā, Mullā Ṣadrā also maintains that external objects are independent from human perception and consist of a series of essential and accidental attributes. Following a specific approach, Mullā Ṣadrā limits the essence of external objects to the single and unique truth of existence while emphasizing the ontological independence of external objects and based on the ontological and epistemological principles of his own philosophy. Moreover, through negating any kind of external origin for essential and accidental components as well as all quiddative consequents, he believes that existents’ possible synthesis of matter and form or genus and differentia is related to the world of the mind and subcategorized under the soul’s power of creativity.

This article will criticize Qur’anic reasons and testaments used to explain the base of ‘supposing revelation as dream’ [theory]. The first part is a criticism of the author’s method. The author has claimed to have a phenomenological approach while he has a reductionist view to the Qur’an. If [the Holy] Qur’an is presented to any fair-minded reader, its addressing mood will be clear. Unlike the [author’s] claim, the dispersal arrangement of Qur’an’s verses does not imply being like a dream; [yet] the dispersion of the verses of some Qur’an’s surahs – such as Ma’edeh, Ahzab or Nur – may approve the inefficiency , as declared by great philosophers, of some kinds of Qur’an’s inerpretations presented for these verses.  The repitition of Qur’an’s stories is not a real instance of repitition; each time it contains new concepts. Even if we accept there is repitition, it is not pointless; it has educational and moral purposes. The temporal discontinuity of Qur’an’s stories does not deny its addressing mood because Qur’an is not a mere story book; and although some of Qur’an’s stories look to the past and are discontinous, but this is completely compatible with the pompous narrative literature and approves its maximal comprehensiveness.

As an appearing technology, cloning has attracted the attention of politicians, physicians, lawyers and other academical communities. During cloning which includes the transfer of a nucleus to a nucleus – free ovum, a creature in accordance to the donor of the nucleus will be created and along with a shedding light to the human society regarding treatment, this phenomenon poses concerns to this society. However, no decisive expression is not made by the scholars in this respect.Jewish scholars took three different viewpoints – forbidding, permission and necessity – and Christian ones forbid the cloning to the sake of protecting the human dignity.On the other hand, cloning attracts the attention of the religious and ethical scholars and from the most of the opponents’ point of view, cloning of human is at least in contradiction to most of the main religious teachings and application of this technique in human realm is in contradiction to Islamic beliefs and faith. Some of the Buddhist moralists and mystics conditionally support the application of this type of technology; that is, it must be useful for those couples who dream for having a child and it must not be accompanied with pain and trouble. Contrary to this opinion, other Buddhist mystics believe that human reproduction in such a way results in deterioration of the human essence and foundation.In this research, some of the jurisprudential – legal and ethical aspects of the cloned person are analyzed. According to what is expressed about cloning, the genealogy of the cloned child can be considered as legal and similar to the natural – born child, such children are entitled to have custody, guardianship, alimony, inheritance and will among other rights.

Contemporary physics believes that gravity and repulsion between sub-atoms cause vibrational motion and constant movement in objects, and considers this movement unstoppable even at the zero point of energy and a kind of necessity for the existence of the body. From this point of view, the cessation of intrinsic movement can be imagined only if the body disintegrates. On the basis of the originality of existence, Mulla Sadra extends motion in the existence of skeptical beings and considers substantial and intensified motion as inseparable components of moving beings. According to him, the movement and intensity of beings are permanent and will not stop even after death and resurrection. These two bases are comparable in several ways: Both bases have been proposed due to the inefficiency of previous systems. Both foundations consider the existence of motion as a prerequisite for the existence of beings capable of movement and movement. Contemporary physics, however, considers the intrinsic movement in the material world and current bodies, but in Sadra's final approach, motion and intensity, in addition to the material world, extend to all metaphysical beings except the necessary transcendence.

Kant and Mulla Sadra, as two great philosophers, are comparable in some positions, such as those of the subject, with the difference in their semantics. Self in Kant's thinking is severely limited in his ability to recognize the process and is influenced by multiple breath filters. Kant, while distinguishing the world of Noumont and Phenomenon, recognizes the soul solely in the form of empirical perceptions of the phenomenon of creatures. Because of the belief in obstruction through the knowledge of knowledge, he prescribes a form of limitation of skepticism and fully delineates the domain of ethics and metaphysics. Mulla Sadra takes into account his soul not as passive but active in the process of perception by virtue of his belief in physical fitness. This basis entails the passage from dogmatism to limitation of skepticism. But Mulla Sadra, unlike Kant, not only does not limit self-knowledge; it considers it to be widespread. In the combination of two areas of ethics and metaphysics, Sadr al-Motaalahin considers the process of unity of wisdom and rationality to take possession of the soul to the knowledge of the soul of Al-Amri and conform to reality by requiring self-realization in the practical aspect and the attraction to the ethics and austerities of the eternity and existentialism in the theoretical field.

Mulla Sadra has two different approaches to the principle of authenticity of existence and validity of the nature of the two. This separation is due to the fact that he mentions in the explanation of the principle of the originality of existence in some positions that sometimes indicate the realization of the causal nature, and sometimes necessitates the denial of any external realization of nature. This difference has caused Sadra to have two attitudes toward some issues in his philosophical system, which in most of these positions, his ultimate attitude is based on the rejection of the realization of the nature of the outside world. In the present study, based on this index, some of the ontological consequences of the principle of the originality of existence, including the general nature of the problem, the review of the nature and identity of objects, the theory of important motion and the formation of existence in existence has been studied. In this study, the author tried to explain the different views of Mulla Sadra on the authenticity of existence, and ultimately explain his final views on each of these issues.

In this paper, free vibration of functionally graded carbon nanotube annular sector plates is studied. Distribution of carbon nanotubes is continuous and meaningful and gradual changes of materials in the direction of thickness are in the form of volume fraction. Annular sector plate is placed on the Winkler-Pasternak two parameters elastic foundation. The motion equations of plate are derived using the Hamilton principle and the refined plate theory. These coupled differential equations are transformed to ordinary equations using the trigonometric series expansion of space variation functions and then are solved with the help of differential quadrature method. The obtained results are compared with the other researcher’s results and an excellent agreement can be observed between them. Finally, the effects of different geometric parameters, different distributions of carbon nanotubes in the thickness direction, elastic foundation, and also different boundary conditions on the natural frequencies are investigated.

In some positions in his articles and in order to explain the basis of regarding revelation as vision, Dr. Soroush, claims that Mulla Sadra’s interpretation of the initial verses of Surah al-Vaghe’a and his emphasis on the realization of the Resurrection in the present time, confirms Sadra's belief in this theory. The present study reviews this claim under the two rubrics of Mulla Sadra's views on revelation and his views on the truth of the Resurrection. Mulla Sadra's revelation studies confirms that not only has he not acknowledged regarding revelation as vision in any of his views and beliefs about revelation, but he has emphasized that revelation has a verbal and oratorical reality. Of course, his main concern in this matter is to explain the quality of the physical nature of the process of revelation, including the nature of the relationship between the Prophet and the Angel of Revelation in the physical and sensible aspect of the revelation. But regarding Mulla Sadra's affirmation of the realization of the Resurrection in the present time, it should be noted that, in contrast to Dr Soroush's claim, Mulla Sadra has considered the time of the Major Resurrection as ambiguous. He has drawn a distinction between the Minor Resurrection and Major Resurrection and merely referred to the realization of the Minor Resurrection. In fact, what Mulla Sadra believes in is the Minor Resurrection, which Dr Soroush doesn’t believe in, and what Dr. Soroush refers to in his sixth articles (the Major Resurrection) is not approved by Mulla Sadra.

This article wants to examine the difference between the mystic and the prophet from Mulla Sadra's perspective and to critique the problem of Equality the Prophet and the mystic from the point of view of Dr. Soroush and his contemporaries. From Soroush's point of view, the foundation of revelation and mystical experience are same. But the Prophet, after experiencing the mystical experience, feels a new responsibility, Unlike the mystic. True mystics have a high place in transcendent wisdom, but the mystic can’t be the same with the noble position of Prophet. From Mulla Sadra's view, the Prophet is alone in the descending arc and there are no mystics in this arc. But in the Climbing arc, the Prophet and the mystic are present and share in the discovery of the world of imagination and reason. But Prophet's discovery of the above-mentioned worlds is not ambiguous and is not affected by the Prophet's inner and outer factors unlike the mystic, which is due to the moral and religious skilling of Prophet's soul and The Prophet soul’s gradation Because of the unity with his consciousness. Consequently, because of The discovery of the Prophet is clear, there is no reason to manipulate and interfere Prophet's soul in the receiving process, whether in ascending or descending arches.

Mulla Sadra devotes a significant part of his philosophical foundation to the preparation of the proofs of physical resurrection. He Provides good explanation by analyzing this category in two questions of the identityof the worldly and the hereafter bodies and as well as the contradictions of its propositions. The basic foundations of Sadra in this category are return to two ontological and epistemological fields. In the ontological field, he has considered truth of being gradation as the Main identityof each being based on the unity and individuality of beings, that its connection to the combination of matter and form orgenus and difference is the product of the creativity of the soul from intensity process. In his view, the death process is equally a kind of existential intensity, and therefore does not require revolution or any change in human identity. Accordingly, Sadr al-Mota'alehin solves conflicts in the field of existence. In the Epistemologyfield, he with his basis in immortality of imagination and imaginative perceptions solves a possible conflict of unity of death's process and bodily resurrection. The correctness of this explanation in the criterion of the god'sword shows that Mulla Sadra's approach to bodily resurrection is consistent with its Quranic explanation.

The paperentitled as “A Study on Mulla Sadra’sExistentialism in Avicenna’s Thoughts”,
published in spring-summer 2016 issue of journalof “Mulla Sadra’s Transcendent Theosophystudies, traces the priority of existence, discussedin the Transcendent Theosophy, in the philosophyof Avicenna. Although we agree with theauthor’s approachand know Avicenna to be anexistentialist, we believe that some positionsadopted in that paper have to be reconsidered.That paper is analyzed and criticized from twoperspectives of ‘methodology’ and ‘content’. Interms of content, addition to not being capableof describing accurately Mulla Sadra’s approachtoexistentialism, what that paper says aboutAvicenna’s thought is controversial as well; forexample, despite of the fact that there are manyessentialist approaches in Avicenna’s thought,that paper introduces him surely as anexistentialist without any concrete proofs. Also, itconsiders “heterogeny of existence” and “externalattribution of existence to essence” to be the firmbeliefs of Avicenna. The authors believe that
according to the existing texts, there are noevidences of believing in “heterogeny ofexistence” and “external attribution of existenceto essence” in Avicenna’s thoughts; and remarkinaccuracies and mistakes noted in the said paper.