فهرست مطالب وحیده فخار نوغانی

The last trick of the domination system to bring the Islamic revolution to its knees is the economic war. To neutralize this tactic, the Supreme Leader has designed and announced components for a resistance economy. Since the practical model of the Islamic system is the Alawite government and assuming that Imam Ali (PBUH) in his government managed the livelihood of the people of his time with a divine policy; This research seeks to answer the question, how and to what extent are the components of resistance economy explained in the words and life of Amir al-Mominan (PBUH)? Using a citation-analytical method in Nahj al-Balagha, the research shows that the communicated components of resistance economy, such as: social justice, relying on internal capacity, fighting economic corruption, jihadist approach, self-sufficiency in basic needs, management and reforming the consumption pattern, as Vision has been the concern of Imam Ali (PBUH). By drawing the religious foundations of the components of the resistance economy, a big step is taken towards the institutionalization of the Alawi discourse, with the aim of culturalizing it among the people; In this way, the country's executive officials do not feel compelled to give up their ideological and revolutionary goals due to economic issues.

The new comparative theology is a branch of contemporary Christian theology that takes a different view of the ‘religious other’ and the theology of other religions. This tendency seeks to explore, re-read, and reinterpret the categories of faith with a comparative view, and to give a deep understanding of religious faith. Comparative theology faces a variety of approaches, and this diversity itself has raised the issue of the type of approach to this theology and the adoption of an appropriate position despite the ‘religious other’. Historical, confessional, and meta-confessional approaches can be identified in this theology that differ in method and purpose. The historical approach is the study of how theological transformations are formed in the context of interfaith relations in a historical way. The confessional approach is a way of deepening or enriching the truth of faith manifested in a particular tradition. The meta-confessional approach is a way of achieving a more universal understanding of religious truth. The main objective of the present study is to introduce and analyze the diversity of approaches in the new comparative theology and to examine which approach to comparative theology is successful.

The traditional and incorrect interpretations of some family verses are among the factors that have caused some Islamic societies such as Afghanistan to have an incorrect belief about husband and wife position and couples' interaction. In this research, verse 34 of An-Nisa Surah and the concept of “Qawāmūn” (in charge) has been investigated by combining library and field methods (asking Afghan professors and intellectuals and analyzing it). It has been proven that the Afghan commentators’ incorrect interpretations have brought unfortunate consequences for the people. Negative attitude towards women and their rights, unhealthy lifestyle, gender discrimination and violent encounters are among the consequences of this superficial perception in Afghanistan, which should be considered with a comprehensive approach.

Political lifestyle refers to the particular method of encountering the most important duties of the realm of political life that develops in order to achieve political purposes. Given the important role of ontological principles in constructive approaches to lifestyle, their analysis in the political lifestyle of Imām Khomeinī, as an individual with his own style, seems necessary. Accordingly, this paper is intended to investigate the effects of the principles of the Transcendent Philosophy in relation to the principiality of existence, goodness of existence, unity of being and plurality in its manifestation, simplicity of existence, and the place of perfect Man in the levels of being based on Imām Khomeinī’s political lifestyle. An analytic library study of the publications on Imām Khomeinī’s life and character indicates that commitment to the principles of Sadrian philosophy played a significant role in the development and consolidation of his political lifestyle. Moreover, given the gradation at three levels of the “political lifestyle of the perfect Man”, “the political lifestyle of the divine leaders influenced by the perfect Man”, “the lifestyle of people who follow the political life of divine leaders”, Imām Khomeinī, as a figure believing in the truth of the perfect Man, managed to have the support and trust of a huge number of people through insisting on providing for the conditions required for people’s access to the perfect Man’s lifestyle in order to attain a new style of transcendent political life.

Prayer and supplication to God, which is originally a religious concept, has always been a challenge for theologians and philosophers, especially philosophers of religion, from various philosophical, ethical, epistemological, and linguistic perspectives. Focusing on the concept of answered prayer, this article investigates one of its most important philosophical challenges, that is, explaining the compatibility of answered (effective) prayer with the divine attributes of immutability and impassibility by referring to the principles of Mullā Ṣadrā’s philosophy. There is considerable potential in this philosophical system for an innovative explanation which can be called the “Answering-by-Disclosure” Model (ADM) and is achieved through an analytical-descriptive method using library resources. In ADM, the divine immutability and impassibility in the process of answering prayers do not require God to change from potentiality to actuality, but is a kind of disclosure and differentiation of His hidden and undifferentiated attributes. In addition, the effect of the servants’ prayers on God’s decision has been explained in terms of their existential poverty and pure need, which play an important role in maintaining the existential distinction between the creator and the creature in its strongest meaning. Enjoying justified rational principles, presenting a model compatible with the common and conventional understanding of answering prayer, as well as providing an explanation appropriate to the divine realm are among the advantages of ADM in comparison to the models proposed by other Muslim and Christian theologians. Being endowed with a powerful philosophical explanation, it can be more resistant to the challenges proposed in the philosophy of religion.

The deep connection between revelatory and philosophical propositions has been accepted by Muslim philosophers; however, there has not been much consensus regarding the adoption of revelatory propositions derived from prophetic intuition as a philosophical criterion for measuring the truth of other propositions, as well as a valid source for producing propositions and using them as premises of the philosophical argument. Considering Mullā Sadrā's attempt to use revelational statements in his transcendent system of philosophy, the present research has dealt with this important concern with an analytical-argumentative method. The results will show that not only is it possible to benefit from revelatory intuition and propositions derived from it in the process of philosophizing but also, according to some of Sadrian principles such as "the ontological primacy of existence", "restriction of knowledge of the truth of existence to intuition", "the primacy of presential knowledge in the Transcendent philosophy" and "the epistemological validity of revelatory statements as infallible intuitions", it is possible to provide a rational mechanism for the establishment of a philosophical system based on revelatory statements. The establishment of such a system of philosophy, which can be called "revelational philosophy", will bring about remarkable achievements for the Islamic intellectual tradition including diversity in methods of philosophizing, providing a new approach in the harmony of reason and revelation, expansion and diversity in philosophical issues and providing a suitable ground for the realization of a comparative philosophy of religion and the transcendent philosophy of religion.

Personal identity and the criteria for the continuity of human existence are of special interest to theologians due to their crucial role in the afterlife. The objections and criticisms raised in the fields of philosophy of religion and philosophy of mind regarding the possibility of personal identity have led some to believe that explaining existential identity between a person in this world and the person resurrected after death is not feasible. As a result, theories like "the closest continuer" have been proposed. These theories have motivated certain Christian theologians, including Stephen Davis, to defend the possibility of the continuation of personal identity against these objections and doubts. In response to criticisms that overlook the theological foundations of the issue, Davis has attempted to explain the possibility of personal identity by adopting an intra-religious approach and considering the absolute "will of God." Davis insists that addressing the present problem and responding to its criticisms requires taking its theological foundations into account. This article conducts a descriptive-analytical study of Davis's works to critically analyze his approach and methodology in using theological foundations to counter the criticisms raised in the philosophy of religion and the philosophy of mind

The term "political lifestyle" refers to specific ways of dealing with the most important life tasks in the field of political life, which are formed in order to achieve political goals resulting from beliefs influenced by emotions and environmental conditions.The institutionalization of a "political lifestyle" as the dominant culture, in addition to the glorious factors of insight, emotion and the requirements of the conditions, depends on having stylistic components. In the field of literature and art, these components have been extended by thinkers to various fields of humanities. In this research, the components of lightening and their role in establishing the political lifestyle of Imam Khomeini (as) as the leader of the Islamic Revolution and a person with style have been studied.The method of data analysis library in examining the works of Imam and analyzing the concept of "style" shows the most important lightening components such as "flexibility", "problem solving power" and "priority in performing tasks" in the most crucial decisions of Imam's political life as a special campaign. In overthrowing the dictatorial regime,

Considering the fact that Imam Khomeini (ra) has a style, the effectiveness of the deconstruction component in stabilizing his political lifestyle was investigated.

The library method is data analysis in examining the works of Imam and analyzing the concept of "deconstruction in style".

Imam in his political lifestyle by using the norm-breaking component in several cases - such as "explaining the ideals of the revolution", "focusing on confrontation with the principle of monarchy", "confrontation with the book of evil verses" and "confrontation with international institutions" - Has benefited.

The presence of destructive components in Imam Khomeini's political lifestyle in domestic politics caused a great spiritual transformation in the people of humiliation and lethargy to give way to deep insight, gaining independence and self-sufficiency in many areas. In the field of foreign policy, it had effects such as introducing the original identity of pure Islam and rejecting American Islam, creating new sparks of Islamic awakening, creating public self-esteem among free people around the world while insisting on religious positions. Thus, by replacing stereotypical norms with innovative behaviors in the political lifestyle of the Imam while consolidating his doctrine, the path of realization of the divine goals of the time of absence for all freedom seekers in the continuation of human life was paved.

Confronting the theologies of religions with each other is a problem that has caused the emergence of special approaches and positions in the heart of theology in inter-religious interactions. Theology of religions and comparative theology are two types of these theological approaches.This research aims to investigate, compare and analyze the type of theological encounter with the "religious other", which is appropriate for each of these two theologies, and examines why the emergence of comparative theology with the existence of theology of religions.As a result, there are differences and similarities between these two theologies in dealing with other religions, and it is emphasized that comparative theology has advantages over the theology of religions in how it interacts with other religions.The theology of religions with its traditional threefold approach is still involved in the problem of truth and salvation, but comparative theology has overcome this problem and has taken a step beyond the theology of religions to understand the theology of other religions with the aim of re-reading and pondering more than its own understanding of its own religion.

"Dābbah" is an Arabic word that means "a moving and living being". It appears 14 times in the Quran. The context of these verses reveals that it is a general word and denotes all creatures, including both animals and humans. Still, regarding verse 82 of surah "al-Naml," there is a conflict between Shia and Sunni commentators. In this verse, Allah says: "Wa idhā waqa’al qaw lu ‘alay him akh raj nā lahum dābbatam minal ar ḍi tukallimuhum annannāsa kānū bi āāyātinā lā yūqinūn"; "And when the word shall come to pass against them, We shall bring forth for them a creature from the earth that shall wound them, because people did not believe in Our Communications ". Most Shiites believe the derived meaning of the word "Dābbah" in this verse is proof of Imam Ali's Return (Rajʿat) which is verified by some narrations. However, the Sunnis' view is completely different; according to some traditions, they consider the word as a strange and mythical animal. Despite this, both groups agree about the emergence of " Dābbatol-Arḍ" in the End Time (ākhar al-Zamān) and consider it as a sign of the Judgement Day. As fundamental research, this paper aims to resolve the conflict between two Islamic sects. Also, it is a library and case study and examines the denotation of "Dābbatol-Arḍ" in the verses and narrations through different books and documents.

The encounter with religious plurality and diversity, which is a main characteristic of life in the contemporary world, has posed a number of epistemological and theological problems. Awareness of religious diversity and religious disagreements presents challenges to the discharge of epistemic duties by the religious person. In epistemology of disagreements, as a branch of epistemology, an individual’s epistemic duties in the face of disagreements are specified, and various approaches have been adopted from quite conciliatory views to steadfast views. Comparative theology takes up a religious approach to respond to the challenge of religious plurality and diverse theological approaches in the face of such plurality in order to arrive at a deeper understanding of religious faith. In this article, we deploy the descriptive-analytic method to find an epistemic solution based on the epistemology of religious disagreements with which this newly emerged theology can attain its goals. We conclude that by adopting an intermediary approach between steadfast and conciliatory views and drawing on the graded nature of religious beliefs and rejection of the idea of epistemic peers, we can propose a normative approach to comparative theology so that it does not fall into suspension of beliefs, relativism, skepticism, or religious conversion.

The reasoning verses and argument against the claimants of Divine sonship and Trinitarian monotheism face an epistemological challenge in the eyes of critics of Islam. For them, the excitement-bearing state of the saints` belief in the trinity is of such a high value that is beyond the teachings of the holy Quran. Norman Geisler, the author of Answering Islam has accused the Qur'an of misunderstanding, citing some verses denying the divine nature and trinity. Some commentators and translators have also agreed with him, regardless of any real verbal meeting and the lexical delicacy. Yousef Ali and Radoul are among the translators and Fakhr Razi is among the commentators. In this article, Geisler's view has been analyzed and his view has been criticized by lexical, interpretive, Quranic evidences and also by the sources cited, it has been shown that the accusation of misunderstanding of the Holy Quran regarding divine divinity and Trinitarian monotheism may not be taken as true.

A small treatise on “the rule of one” (qāʿida al-wāḥid)- which denotes that from one, only one thing can emerge- and its various accompaniments was written in the eleventh century AH. It is questioned in various aspects such as its exact title and the name of its author. This treatise was corrected and published in 1386 SH. However, by examining the manuscripts and through content analysis of its text and its comparison with another work of the author, it can be conclusively claimed that the author is a physician at the court of Shah Abbas II, Muḥammad Saʿīd Ṭabīb, son of Muḥammad Bāqir known as Ḥakīm Kūchak. The author has works in medicine, poetry, and philosophy, but unfortunately some of his works have been published in the name of others, like Dīvān-e sheʿr and Kelīd-e behesht which are attributed to Qāḍī Saʿīd Qumī and al-Aṣl al-aṣīl which is attributed to Mullā Rajab Alī Tabrīzī. The only published work in his name is Mathnawī Khorshīd wa Mahpāreh. So far, three of his medical treatises on diarrhea, dissection of the bones of the head and jaw, and fever have been identified. Some of his views are as follows: homonymity of existence, apophatic theology, impossibility of knowing God’s Essence, refuting motion in substance, suddenness of motion, negating purpose from Divine acts, refuting mental existence, the ontological priority of essence, negating physical origination of the soul, and refuting renewal of archetypes.

One of the criticisms of the intellectual traditions opposing Islamic philosophy is that all the different schools of Islamic philosophy are influenced by elements of Greek philosophy. Referring to common principles and foundations between Islamic and Greek philosophy, the followers of maktab-e tafkīk (school of separating religious and 'foreign' or secular sciences) claim that Islamic philosophy is against and in contrast to the pure teachings of Ahl al-Bayt (P.B.U.T.). According to them, Islamic philosophy is an expansion of Greek intellectual principles that have no divine origin and its purpose is to compete with the pure ideas of Ahl al-Bayt (P.B.U.T.). The most important basis of maktab-e tafkīk in opposition to Islamic philosophy is the existence of these common foundations between Islamic and Greek philosophy. The question now is whether maktab-e tafkīk itself has something in common with Greek philosophy, and if such similarities exist, can this be regarded as evidence of non-originality and secularity of this theological approach? By scrutinizing the works of Plotinus and the writings of the followers of maktab-e tafkīk, this paper examines the commonalities of these two intellectual approaches in the two realms of theology and psychology. According to the achievements of this research, many of the principles and foundations of maktab-e tafkīk have been clearly stated in the words of Plotinus, as if the word of Plotinus had appeared in another language in the written works of maktab-e tafkīk. According to the authors, the existence of these commonalities is not a proof of the non-originality and secularity of this school; rather, finding sources of one’s thought in the words of the ancients or in other cultures shows the wide scope of that thought and indicates that the course of human thought can be of a continuous, trans-temporal and trans-spatial course.

Speech is a common attribute between man and God. In the Holy Quran and narrations, speaking is considered as one of the attributes of God. Although the divine word has different levels and covers the entire sphere of existence, Islamic thinkers, including the Asharites and Mutazilites, have only paid attention to some of its levels. As a result, the verses and narrations were not explained correctly and this led to a lot of bloodshed in the Islamic world due to the involvement of political motives. Sadr al-Din Shirazi, on the basis of the principles of transcendent wisdom such as the originality and gradation of existence, the theory of intellects and the three worlds of existence, on the one hand claimed the setting of words for the soul of meanings and on the other hand, abolished the idea of limiting the divine word to the verbal word and proved the four main stages for the divine word, namely the emergence of the word in the worlds of names, intellect, example and nature. His analysis of the nature of the divine word can provide a more complete explanation of the verses and narrations related to the divine word, and suggests a new solution in the wide-ranging conflict between the Asharites and the Mutazilites in this field.

The person who has a style in the field of politics brings his style to the fore with special innovative tools. The role of innovation in stylization is so important that some styles are considered as a reflection of the innovations of the stylist. And the person with the style is paid. The method of library analysis of data in examining the works of Imam Khomeini shows the culture that Imam with innovative use of literature such as "Quds Day", "Islamic Ummah", "Pure Muhammadan Islam", "Great Satan", "Party of the Oppressed" In addition to providing an example of a new way out of the challenges facing the Islamic world and oppressed nations, the establishment of a new and special world order to facilitate the achievement of the goals of divine politics was considered. And finally, his style was considered to be established. Institutions that were designed and built based on the needs of the time and the conditions of the situation and based on the type of vision and tendency of the Imam were able to bring the necessary stability in a short time to control the new emerging society after the revolution.

One of the important issues in ethics is the quality of obtaining moral properties. one of the important gaps in the field of ethics is the lack of explanation of moral theories based on the principles of philosophical psychology. Sina is somewhat of an exception. Like other thinkers, he considers moral properties to be acquired and narrative reason for it.he based on his principles in psychology such as; The essence of the soul, the inherent abstraction of the soul, the spirituality of occurrence and the survival of the soul, and the complementary movement of the soul have explained the quality of the emergence and decline of moral properties. He considers the soul as an inherently abstract substance that interacts with the body and, using various powers, manifests actions in which that behavior manifests itself in the soul, and because of its repetition, acts and acts. Movement, those states in the soul become firm realms that seek the transcendental perfection of the soul.But the principles of Sina's anthropology with incompatibilities such as: incompatibility of abstraction with emptiness of the soul, incompatibility of abstraction with the approach of being based on the concept of motion, incompatibility of the goal of morality with movement in deviations and no change in the nature of the soul and Also, the incapacity of the single soul is faced with the material body.Accordingly, the acquired approach to property is not accepted due to incompatibility with some of the principles of Sina's psychology.

Corporeal resurrection that is one of the important issue in Islamic philosophy and theology has attracted attention of many Islamic scholars. Sadr al-muta'allihin is one of the thinkers who has explained the corporeal resurrection based on eleven principles of transcendental philosophy in the several of his philosophical works. One of these principles is the gradation in level of existence that has an important role in explaining the corporeal resurrection and the questions concerned with it. On the other hand Sadra's shifting viewpoint from gradation in level of existence to manifestation gradation affects the interpretation of many philosophical issues including corporeal resurrection. In this article have been tried to give a new explanation from corporeal resurrection based on the individual unity of existence and gradation in its manifestations. The result of this research shows that the resurrection based on individual unity of existence is negation of visionary multiplicities and returning the diversity to unity in human's perception

David Basinger is among philosophers who defend religious exclusivism. He tries in his various writings to provide a new explanation for supporting this approach. Although he is supposedly a religious exclusivist, his different attitude towards religious diversity and his acceptance of some of the principles of religious pluralism have put his explanation under critics. This research tries to explain Basinger’s theory, criticize its foundations, and examine whether it is a successful approach to defend religious exclusivism. The study shows that some of the bases accepted by him are inclined to religious pluralism, including lacking objective criteria for comparative evaluation of religions, substitution the explanatory role of religious propositions for the description of reality, and considering the followers of religions equal in accessing the sources of knowledge.

Norman Geisler believes that the reason for the transition of the God of the Abrahamic religions from the Trinity to the height of Oneness and All-Richness in the Qur'an is the influence of Plotinus' thought on it. This has led to the emergence of a monotheistic gap between the Bible and the Qur'an. On the one hand, he believes that the thought of the absolute simplicity of divine essence comes from Plotinus and is imported to the Qur’ān in the form of Aḥad and Al-Samad words, and on the other hand, he believes that the relation between attributes and essence is inevitably implied by the occurrence of plurality and the negation of absolute simplicity. In this paper, the dimensions of Geisler's critique have been examined from the perspective of Sadrian theosophy. Instead of the claim for the importing or imposing simplicity concept onto the qur’ānic verses, the inference of the simplicity of the divine essence is done through a philosophical analysis of divine attributes such as absolute richness, absolute perfection, non-limitation and non-destructibility of the divine essence, all kinds of combinations (including the combination of the attributes and essence) are rejected, and the simplicity of the divine essence is emphasized.

The main question of the present article is "Study of the position of women in Farabi democratic society". In other words, in Farabi's view, can women also be considered a place in a democratic society? Political philosophy portrays tasks for women in political life, while Farabi, as the leading philosopher of her time, has established a deep connection between Greek philosophical thought and the teachings of Islam. Also, according to Greek scholars, Farabi considers man to be a civil citizen by nature and deals with the female character with a humanistic and virtuous orientation and almost independent of gender. This research has descriptively and analytically examined Farabi's views on the status of women in a desirable and democratic civil society. Al-Farabi has always used general and all-encompassing terms in his philosophical theories, that is, he does not place gender at the center of the distinction between human beings. In his anthropological view, gender does not interfere with humanity.

One of the important issues in the field of divine names and attributes is God's previous knowledge to his essence before creating possible beings. According to the appearance of the ᷾Imran Ṣᾱbi's narration, Imᾱm Reḍᾱ (A.S) denies God's need for such knowledge that is incompatible with another Imᾱm's narration in which God's knowledge to His essence is affirmed. The commentators of this narration like hadith scholars, philosophers, and mystics disagree in explaining and solving such incompatibility. ʿAllᾱmih Majlisī has mentioned four justifications that all of them can be criticized. Qᾱżī Saʿid Qummī accepts the apparent meaning of Hadith and attributes this knowledge to the level of Unity.  This viewpoint is incompatible with those traditions in which the attributes of essence are affirmed. ʿAllᾱmih Jafarī uses only the principle of identity in jusfying this Hadith and does not accept the attributing this to God's intuitive knowledge. In this article, Mullᾱ Ṣadrᾱ's viewpoint that is based on intuition knowledge and the principle of identity is more compatible with Imᾱm Reḍᾱ's (A.S) Hadith in solving this contradiction.