محمدحسین ایراندوست

The holy Quran as the most important base for structure of transcendental philosophy and the main base of this ideology and philosophical system has the significant role. Sadrotaalehin has an innumerably love and devotion to the Holly Quran so he offered his entire education and his arts for more understanding of this great Devine miracle in such a way that not only with strong conviction to Holly Quran and anecdote even for solving some issues he inspired from the spirit of the Quran ،and in some geology issues he uses Quran as an advocation for his arguments and studies. In many geology issues he referred to verses of Quran ،that in this article we will deal with a part of intellectual foundations, Molasadras viewpoints regarding to geology including: originality of existence ،doubt of existence, possibility and obligation, power and action, intrinsic motion, creation and temporality, and creation of the living world by citation of Holly Quran.

How is the truth of time explained in the works of Abu Barakat Baghdadi and Mulla Sadra? This article aims to answer this question and in a descriptive-analytical way compares the truth of time in the thought of Abul Barakat Baghdadi and Mulla Sadra, as well as a comparison between the perception and reception of time in the philosophy of Abul Barakat Baghdadi with the intuition of time in the thinking of existential authenticity and based It has been raised on the essential movement of Mulla Sadra. And it intends to present the results of two different views on time, and reflection on the concepts of existence and time, their interpretation of time in relation to existence, and their consensus on the discussion of the lack of beginning and beginning for time, the discussion of the occurrence or the step of the universe. , the non-category of time, to present two general and specific meanings of time and, in general, as much as possible, the possible difference and similarity between the philosophies of these two thinkers should be presented in the discussion of time. And the results obtained include that the principle of existence is the most important principle and philosophical basis of both philosophers in relation to time.

The term "spirituality" has many meanings in the West. The evolution of this word started from a traditional meaning in line with the Bible in the fifth century and continued until the acquisition of the opposite meaning of physical and material in later centuries and the acquisition of psychological, social, political and health concepts in the thirteenth to twentieth centuries. Numerous researchers have worked in the field of spirituality. Among them are the books and articles of Case and Ayman, a professor at Bloom Fontaine University and an Old Testament researcher at the university. According to Case and Ayman, three main elements for spirituality can be identified and introduced: 1. The process of the relationship between God and man, which occurs in a moment of the relationship between the two divine and human poles. 2. Gradual process in the sense that the two poles of human and divine are gradually connected. And at this stage, God gradually manifests himself with human beings. 3. Transformation and evolution, in the sense that the process of communication between the two human and divine poles causes the transformation and evolution of human essence. This article, in a descriptive-analytical method, while explaining the different meanings of spirituality from the perspective of “safe” and criticizing their point of view, seeks to answer the question of what are the elements of spirituality? Also in this article, three elements introduced by him have been examined.

The improvement of the cultural situation of the world depends on the creation of a desirable Quranic culture. Creating the desired culture is a requirement of any transformative program for human development. Achieving such a culture requires various foundations, including the basis of epistemology. The findings of this research, which was carried out in a descriptive-analytical and library data collection method, indicate the following points about the foundations of the epistemology of the desired culture: the Quran’s recommendation to think and increase knowledge; An invitation to know oneself and the world, which expresses the possibility of knowing; A large part of human knowledge is acquired through effort and some of them are with him innately from the beginning of creation, in such a way that it is not possible to invalidate these innate knowledge and choose a path other than innate; The Quran has emphasized both the knowledge acquired through knowledge-by-concept and the knowledge obtained through knowledge-by-presence. To achieve the desired culture, the Quran has emphasized the availability of resources and means of knowledge for mankind. From the Quran’s viewpoint, the only basic source of knowledge to achieve the desired culture is a revelation, which is infallible and to discover and understand it, other sources and tools can be used, such as intellectual perception, senses, innate, discovery and intuition, and history. Another basis of the epistemology of the desired culture in the Quran is the link between theoretical knowledge (existents and non-existents) and practical knowledge (values, the oughts and not-oughts), as theoretical knowledge establishes the basis of practical tendencies

Explaining the nature of "traversal and being-in-the-middle motion" and their manifestation in the real world is among the crucial topics in the philosophical scopes. There are countless views regarding this topic, the most important of which is that of Avicenna and Mulla Sadra. Each of these views has its different requirements and leads to diverse consequences. The present study intends to analyze the views of these two philosophers on the nature of motion and their outcomes. Library method is employed to collect the needed data and descriptive and analytical methods are utilized to analyze the data. The results indicated that Avicenna believes in the external existence of being-in-the-middle motion and considers traversal motion imaginary and illusory, while Mulla Sadra considers traversing motion a reality with external manifestation and considers being-in-the-middle motion as a mobile connected thing with a unique existence which is totally included within time. Understanding this fact paves the way for the substantial motion and removes its obstacles. By proving the substantial motion, many obscure philosophical problems, such as the bodily resurrection, temporal or pre-eternity creation of the world, etc. were solved.

The most important pillar of existentialist philosophy is human and his free will. In Islamic philosophy, Allamah Tabatabaei proposes some valuable points, according to Islamic doctrines and under the influence of Mulla Sadra's philosophy, about human being. Since recognizing human being and perceiving his characteristics plays a considerable role in generation of intellectual schools, investigating the anthropological foundations is one of the pillars of philosophical thinking. In existentialist philosophy, even in its theist faction, the man is an abandoned being around him everything is formed and his nature is constantly formed in complete freedom, while in Allamah's view, the man is the subject of recognition, everything is formed around God, and the man can achieve the highest degree of transcendence at his own discretion. The present article attempts to do a comparative study of the anthropological foundations of the theist existentialism and Allamah Tabatabaei's anthropological foundations through a descriptive-analytical method.

Ibn Sina made extra efforts to prove divine agency, as one of the most challenging issues in theology and philosophy. In his explanation, he is, on the one hand, in conflict with the Peripatetic philosophers considering the fact that he himself is a follower of the same philosophical school and on the other hand he is engaged in controversy and denial of the Shari'a law concerning this issue. He considers the issue of the world being "created or eternal", as one of the main foundations of this issue, "controversial”, implying that there are arguments for and against it. In his debate with the peripatetic philosophers, he refutes the primordiality of matter as believed by the Aristotelians and, consequently, proves the temporality of the universe. In his opposition to the theologians, he has tried to distinguish between the intrinsic occurrence of the universe and its temporal occurrence. He states that, like theologians, he believes that there is only one ancient intrinsic being, that is, God. Since eternal existents by virtue of time (different minds) are, in essence, possible beings and by necessity contingent. There should be no illusion that they are not free of an antecedent cause. To claim, like theologians, that there are eternal existents other than God is incompatible with divine unity. The present study adopted a descriptive analytical method with a focus on Ibn Sina’s original texts.

The Pure Imams (AS) are the bearers of the divine secrets that have been ordered to be hidden due to the differences in the capacity of individuals. In the narrative texts, there are recommendations about the necessity of taghiyyah (precautionary dissimulation) and concealment, and also there are allusions to the use of hints, gestures and cryptography on religious issues. In the teachings of the Imams (AS), there is a strong emphasis on the application of these methods in scientific and religious interaction with others, as well as the obligation to classify facts at the time of explaining religious teachings. This article examined the words of Ahl al-Bayt (AS) (The Household of the Prophet) about this principle and has come to the conclusion that the Shiite Imams have introduced the principle of concealment of secrets in order to preserve and classify religious secrets and teachings and thus to protect the religious community. Secrecy is the core of a strategy designed to protect the audience's faith and to avoid harming their beliefs in the face of teachings they do not have the capacity to understand; in such a way that not taking care of this principle will have irreparable consequences.

Qazi Nurullah Shustari is one of the famous scholars of the tenth and eleventh centuries AH. Using a descriptive-analytical method, this paper analyzes the life and time of Qazi Nurullah Shustari, as two important factors in the formation of his theological thought. Recognizing the prevailing atmosphere and opposing ideas, despite the presence of some Akhbari scholars such as Mir Yousef Ali Astarabadi and some Sufi leaders, he was able to show the moderate face of Shi’a. He played a role in promoting the Shiite discourse through various methods such as letter writing, writing, teaching and cooperation with Sunni kings. He has written valuable works in explaining Shiite theology, such as “Iḥqāq al-Ḥaqq wa Izhaq al-Bāṭil”.

In the discussion of the existence of time, some Islamic theologians believe in the existence of time and consider its existence as illusory, that is, although it does not exist objectively outside, it has an abstract origin. This group considered imaginary time to be the mediator in the creation of the world, although this opinion has been criticized and rejected by Islamic sages and theologians such as Khwaja Nasir Tusi and Hakim Mirdamad. According to the theologians, the world needed a time before itself, which they considered the origin of its abstraction to be attributed to the divine essence, in order to avoid the accusation of the necessity of time... , who have proved the creator of the world through the creation of the world. Therefore, according to them, the world is not an eternal existence. In this article, the ideas of this group of theologians about time have been analytically researched.

Analysis and investigation of secondary intelligibles has been focus of attention among philosophers since long ago. Epistemology of philosophical concepts deals with an investigation of these concepts, and in the present article, we have explored the epistemology of philosophical concepts in the minds of Allama Tabataba’i and Ayatollah Mesbah. In this study, it is clarified that Allama Tabataba’i was the first philosopher who put forward the mode of abstraction of the philosophical concepts including the concept of existence and non-existence. He believes that philosophical concepts are abstracted by using intuitive knowledge. Ayatollah Mesbah, unlike Allama, does not consider intuitive knowledge and internal experience as sufficient for abstraction of each of the primary philosophical concepts; rather, he maintains in addition to that, they must be compared with one another, and one must regard a certain relation among them. In his view, Allama’s method in abstracting philosophical concepts cannot be generalized

Interpretation of “secondary intelligibles” is inextricably associated with ‘principality of existence’; this mutual relation is more visible in the philosophical system of Sheikh Ishraq and transcendental philosophy. In this inquiry, it is clarified that Suhrawardi regards logical and philosophical secondary intelligibles as lacking inconsistent external existence, and absolutely negates their external realization, considers them as mental affairs, and – on this very foundation – puts forward the idea of principality of quiddity and conventionality of existence. This is while Mulla Sadra believes that since container of realization of relation is the very container of realization of the two sides of relation, both sides are realized in one container which is the very container of characterizing the subject by the judgment. Therefore, since characterizing in philosophical concepts is organized in the external container, philosophical concepts must have external realization as well. In the light of this fact, Mulla Sadra has reviewed and criticized Sheikh Ishraq’s argument on conventionality of existence and has interpreted the mode of realization of existential concepts in the light of arguments for the theory of principality of existence.

"Spirituality" in the first days was limited to religious traditions. Today, however, it has been used not only in all religious and non-religious traditions, but in some rituals, it has acquired its main essence in opposition to religion. The discussion of spirituality in the West has been widely dispersed in contemporary artistic works from the earliest times. And in all its forms, there is a process of communication with the transcendent mean and existent being, which gradually transforms the human pole and brings him closer to the immaterial world. This paper seeks to answer the question by analytical descriptive method while explaining the spirituality of spirituality in the West. What are the differences between modern Western spirituality and religious spirituality? In order to answer this question, the concept of spirituality has been referred to by Islamic scholars and Western scholars, and by mentioning its meaningfulness in the West, the philosophical explanation of the concept of "spirituality" has been described, and it has been described and determined by each aspect and dignity. That "spirituality" with all its provisions and assumptions is separate from life in this world. And there is two main differences between modern spirituality and religious spirituality: one in the method, and another in the origin. And most of the forms of modern spirituality are from intuitive material concepts.

George Gerbner, professor of communications and founder of the "cultivation theory", believed that television shares important elements among heterogeneous populations, including: religious and moral values . It was initially welcomed by researchers in the West. Graebner positivist assumptions and the process of change moral values in this theory, has caused the need for research on the possibility or impossibility of changing values. This article with the descriptive and analytical method investigates the possibility or impossibility of changing moral values at some School of Moral. and it is studied the variability of moral values and ethics in the field of communication and moral.

The term 'gradation' is used in philosophy as well as in logic having a single origin. While speaking about different kinds of distinctions, Muslim philosophers have talked on the philosophical meaning of gradation. Unlike logical gradation, philosophical gradation is not related to the discussion of words and concepts. It is instead related to the actual distinction between two things which are, despite being alike, different. The theory of gradation, based on its popular version, is rooted in the philosophical principle that existence found in different existents is the same, with their differences turning back to their existence. In other words, existential differences get back to existential weaknesses and strengths. The present article aims to explain gradation of existence on the basis of an Avicennian account in his al-Mubahithat. The said book contains four discussions by Avicenna with his students. He wrote it in order to answer questions asked by his students. His underlying principle in the first discussion is such that lets you think of a profound link between Avicennian philosophy and Sadrian philosophy in Isfahan school of philosophy.

The some aspects of secondary worships and prayers. Secondary prayers and worships have special position in Jurisprodence texts. Secondary worships includes “Nafelleh” which has totally been anlaysed here.According to shiet’s thought, secondary whorishps are simply and cotently different with firsty or daily worships secondary ones have readily been performed and considered by followers.The article also clarifies the nafelle’s in litreture text, the persian poems, and shiet’s and souni’s jurispordunce