مقالات رزومه دکتر مهدیه نزاکتی علی اصغری

Both of Mullah Sadra and Ibn Arabi by monotheistic view and based on originality of existence, substantial motion, pantheism and appearance of shadowy existence achieved proof of resurrection and its processes the end of which is paradise and hell. They described paradise and hell which lead multiplicities to unity and facilitate tasting the mercy and blessings of God. It is certain that existence of Mullah Sadra after Ibn Arabi, his intellectual development and adopting the proving and negating method in studying the thoughts of the predecessors caused his sparking. This coordination in description of paradise and hell which has occurred on the basis of the common method of intuition and in addition, the Qur'anic verses and traditions and the stories narrated from the Imams and Ibn Arabi, is clearly observed in masterpieces of Mullah Sadra. Of course it is clear that Sadra’s talent has caused some differences with Ibn Arabi, such as the issue of creation of forms by the spirit in the steps of resurrection that happens within the spirit by its imaginary creation power from perspective of Mullah Sadra, while according to Ibn Arabi it occurs outside of the spirit by combination of names and attributes. However, we should admit that using the same source has caused many similarities between the two figures and therefore, we cannot consider Mullah Sadra as the mere follower of Ibn Arabi.

Suhrawardi believes that the visual perception is the greatest perception. He begins the illuminative epistemology with the vision (Ibṣār) and develops the illuminative principle of vision to the extent that it includes the higher-order perceptions. So, in order to understand the nature of intuitive knowledge in the illuminative epistemology, one should begin by exploring the notion of vision. On the other hand, Mulla Sadra, whose philosophy is based on the notion of principality and simplicity of existence, traces the soul vision back to its simplicity, detachment and existential encompassment. According to Mulla Sadra, what soul perceives is immaterial and of its natural affairs which is emanated by divine power. So, what soul perceives is its essential object of perception. In other words, self-knowledge is in fact the manifestation of soul’s internal objects of perception which manifests in the material world in the form of faculty perception which prepares soul perception. Thus, self-knowledge stems from its unity in the ascending arc and its creativity in the descending one.