farajollah barati

One of the fundamental concerns of humanity since its inception has been the question of the meaning of life. Meaningfulness has two connotations: purposefulness and value. Certainly, the meaning of the meaning of life depends on the type of worldview and perspective of each philosopher. The present research seeks to examine the answer to the question of whether pleasure is related to meaningfulness or not. Does pleasure require pleasure to achieve the meaning of life? This research compares and contrasts the theories of Aristotle and Mulla Sadra on the relationship between pleasure and the meaning of life. In this article, the descriptive-analytical method is used to analyze the concepts. The most important philosophical bases that distinguish and differ between these two philosophers are the question of equivocation of existence. Aristotle does not believe in the equivocation of existence. From Aristotle's point of view, pleasure and happiness are a constant for all human beings and he does not believe in different levels of pleasure. He considers happiness to be limited to this world and exclusive to the rational part of man. He considers the way to reach meaning to be limited to the realm of virtue. However, Mulla Sadra, based on the principle of equivocation of existence, believes that pleasure has different levels, with intellectual pleasure being superior to sensory pleasure and being higher in terms of rank and existential dignity than the world of sense and matter. Mulla Sadra considers happiness to be related to the physical and spiritual dimensions, so Mulla Sadra believes in comprehensive happiness. He considers the way to reach meaning to be wisdom, imagination, and inner forces. He considers the way to reach happiness to be a human voluntary action. He considers the true example of happiness to be in the afterlife.

The purpose of this research was to design and formulate strategies for health and reconciliation in the family based on jurisprudence and legal principles in Islam.

The research method was qualitative and content analysis type. The statistical community included all Islamic jurisprudence and legal foundations, the Qur'an, authentic hadiths and the books of scholars related to the family. For this purpose, 25 sources that had the richest information were purposefully selected and the data were analyzed simultaneously using a set of primary (open) and inferential coding. Alignment strategies, respondent validation, and peer review were used to validate the research process.

Findings of the research showed that two categories of practical and theoretical jurisprudential factors include 6 main categories and 43 concepts, health strategies and compromise in the family. The basic categories are: satisfaction and fulfillment of sexual needs, following religious and Islamic orders, family management, commitment and responsibility of the husband, compliance with the fiqh requirements of the wife, commitment of the parties to respect each other's rights, good company in action and behavior.

Based on the results of this research, two categories of practical and theoretical jurisprudential factors increase the level of health, peace and reconciliation in the family. Adhering to the above-mentioned jurisprudential orders, along with health and harmony in the family, will improve social health.

Imam Khomeini believes that the concept of love is covered by the necessity of covering the divine essence. On the one hand, he believes that the universe is all the shadow of the beloved, even the love of the mountain and nature belongs to the beloved, and on the other hand, he has described the absolute beloved in secret, to the extent that even the use of the words of the unseen is inward. He also knows about the divine nature from necessity and urgency. The language of lyricism and joyful information and romantic themes and reckless expressions do not leave room for mysticism to study and discuss, and if there is a trace and fruit of mysticism, it is its lip and essence, which knocks on the door of love like a ring and says need. Innovation in this research is mystical love in Imam Khomeini's poems, which has not been done in any research so far

Man is a two-dimensional being that in the natural dimension has needs of seeking the truth and considers truth to be the most beautiful category in the universe and this beauty makes man fall in love with himself and gives meaning to his life and evolves when he reaches the true lover, so the proposition Love has long been the focus of researchers and writers, because it is one of the motivating and driving forces of human beings. The present research, with an analytical method and document study, seeks to answer this question: "What is Plato's analysis of love and the relationship between love and beauty?" What is cosmology and human excellence?" Love in various works of scholars and thinkers of different sciences and in philosophy from the perspective of Western and Eastern philosophers, including in the worksPlato has been examined and theories about the nature of love, its connection with beauty, the role of love in cosmology and creation, the role of love in philosophical tendencies and the role of love in the advancement and education of man have been discussed.Plato believes that the core of creating love is man's tendency towards beauty and perfection, and beauty is divided into inner and outer beauty, and he considers any kind of evolution and perfection as beauty, therefore, in many cases, he interprets love as beauty, and philosophers introduces them as lovers because they seek the truth.

Among the important and basic issues of philosophy that have been discussed during recent centuries, the rule of "Basit al-Haqiqah" or simple and uncompounded truth has been among the sages and philosophers of the East and West of the world.This rule has a special place to solve other philosophical problems and especially to prove monotheism.Mulla Sadra (Sadr al-Din Shirazi) believes in the principle of "Basît al-Haqiqa of all things and licks of something minus" means that all things are truly simple, while none of the things are; That is, it has the perfections and existential aspects and the goodness of everything, and is devoid of their defects, limits, and determinations. It is not easyOn the other hand, Leibniz, one of the great philosophers of the West, has tried to investigate, analyze and prove it with the expression "individual essence" or "manad". Leibniz believed that "herald" is a single, indivisible, elemental substance with many properties, but because it is simple, it has no components.According to what is stated in this article, simple existence, absolute existence, and infinite existence have the same meaning, and this is a common topic between Mulla Sadra and Leibniz.

Dawood Qaisari is one of the famous mystics of the sixth century who has a great contribution in the development and growth of Ibn Arabi school. This book is undoubtedly one of the most prominent educational texts on theoretical mysticism, which testifies to the author's mastery in understanding and explaining the topics of Ibn Arabi's thought. The discussion of "unity of existence" is one of the important topics in this work, which is very interesting and has always been discussed by other mystics and thinkers of the Valley of Mysticism; For example, in the present era, Imam Khomeini, the founder of the Islamic Republic, who, although entering the world of politics, does not hide his devotion and interest in Ibn Arabi's thought and his works, and especially in the discussion of the unity of existence. In the works of Daud Qaisari and Imam Khomeini, both of which are influenced by the teachings of the Ibn Arabi school, we find that they have similar views and opinions on the unity of existence and its bills, which are worthy of attention. Similarities such as: the unity of personal intuition, the first determination, the status of oneness and unity, etc. Although at first Imam Khomeini disagreed in some cases,

Among the theological topics discussed among Islamic thinkers; The subject is the prostration of the angels to Adam (pbuh). Therefore, the discussion of "necessity of prostration of angels on Adam" is one of the important and necessary topics of knowledge. Sajdah is the most beautiful state and the most magnificent and submissive manifestation of worship in front of Hazrat Ahadit, and servants in the state of prostration are closer to Hazrat Haqq than in any other situation. We believe that prostration is not permissible for anyone other than the holy essence of God, because prostration is the ultimate submission and a clear example of servitude, specific to the one and only. Due to the fact that the Quran is a book of guidance, the correct understanding of the divine verses is effective in the degree of human guidance, as a result, it is very important to examine the verses related to the prostration of the angels, so this research, in a descriptive-analytical way, investigates the necessity and reason for the prostration of the angels to man. (AS), and refers to the reason for Satan's disobedience in implementing the divine order. Prostration of the angels for Adam (as), according to the commentary of the commentators; It does not mean worship, but it was for respect, bowing and honoring Adam (pbuh), and since this was ordered by God, carrying out its command is like worshiping God, and prostrating thanksgiving for the creation of such a wonderful being called human.

The hermeneutic function and rational interpretation of the teachings of religion with an ontological approach is one of the most basic functions of Mulla Sadra's philosophy. The main issue of this article is how to understand the teachings of religion with philosophical arguments from Mulla Sadra's point of view. Let's deal with the theory of the adaptation of the worlds and the evolutionary motion of the soul. In this explanation, true theologians, and at the top of them the perfect man, with the intuition of the fact that the existence of God Almighty is in the highest order of existence and all the worlds are various manifestations of his single existence, reach a higher understanding of the teachings of religion and other human beings. In proportion to their existential order, based on the essential movement of the soul, they use the sea of ​​truth of the Qur'an and the teachings of religion;But the true understanding of the word of the Almighty is only those who, as a result of existential promotion and union with the higher worlds, with the help of revelation, intuition, and intellect within the limitations of the material world, have been able to achieve a correct interpretation of the revelatory text. Correct interpretation begins first with the understanding of words (apparent interpretation), then in the next stage, the interpreter, by using intuition, establishes a spiritual union with the soul and the interior of the world, and as a result, reaches the esoteric truths of the sublime system. In accordance with it.

A subject called economy and especially economics has been with him since the beginning of human life. Human economic behavior is rooted in his needs. With the passage of time, the increase in population, the limitation of resources, as well as with the increase and variety of needs in the process of global changes and the development of human civilization, the issue of economy and provision of livelihood and increasing human needs has constantly changed and become more complicated. In terms of importance, the issue of economy has been interpreted in different schools with different views based on their worldviews. This issue has become the goal of individual and social life in material schools. So that they pursue everything for the economy and livelihood and material and worldly well-being. In the history of the evolution of economics, different schools of these views have emerged to explain human economic behavior, and after some time, they have been removed or marginalized with the emergence of newer schools of thought. With monotheistic view, the world has a single and harmonious system. This system has subcategories, "economic system" is one of these subcategories. In this article, economic system means a system that, by applying legal rules in the field of resistance economy, in connection with other systems and using economic tools, is responsible for providing, distributing and consuming the needs of the society.

Nature and mysticism are two topics that have different structures and can be studied with different formulations. In this research, we try to analyze the analytical views about mystical nature and behavior in the intellectual and epistemological systems of Imam Khomeini (RA) and Ayatollah Shah’abadi (RA). In order to identify their intellectual and epistemological attitudes, we must first identify the ontological and anthropological mystical foundations of human nature and then, the characteristics of natur and mystical path, dimensions of nature, the relationship between intellectual knowledge and intuitive knowledge (mystical behavior), love and human nature. We analyzed Imam Khomeini’s and Ayatollah Shah’abadi’s perspectives and finally compared their epistemological intellectual foundations. The results of the research indicate that Ayatollah Shaha’abadi (RA) is a turning point in the historical evolution of the theory of human nature. His remarkable innovation in relation to human nature shows the prominence of his work because he linked the theory of human nature to the topics of psychology and practical wisdom, and has relied on the requirements of human nature to abstract the soul and provide a practical solution for life. Imam Khomeini formulated a systematic theory regarding mystical nature and behavior. He has linked human nature to the position of absolute governor. The research method is descriptive-analytical.

One of the most important issues that has been emphasized in Islam is the issue of endowment of Muslim property, for which many worldly and otherworldly fruits have been enumerated. Given the breadth of the discussion on endowments and endowment property, a series of conditions along the way, this is a God-pleasing act that creates themes such as endowment conditions, endowment property conditions, buying and selling endowment property and other items in this regard. The study examines the prosperity of the endowment in the direction of educational and religious affairs from the perspective of the Qur'an and Hadith. Undoubtedly, familiarity with the benefits and advantages of endowment leads many people to this good spring, which is one of the main goals of this article. Endowments in various fields bring pleasure to God Almighty. It causes blessings in this world and increases the baggage of the Hereafter. Undoubtedly, the endowment of property for the use of institutions, scientific centers and seminaries has a significant role and impact in the promotion of educational affairs and religious sciences. On the other hand, the prosperity of the endowment can be fruitful in reducing poverty and promoting the health of society and the Islamic lifestyle of individuals. The research method was descriptive and the research data collection method was library and taking notes and statistics were the most important related topics.

The principle of acquittal in criminal law plays a fundamental role in defending the rights of the accused, but the absolute nature of the said principle in the face of some crimes such as disciplinary and security crimes is one of the important challenges that is the subject of debate. The purpose of this article is to examine this important question, what is the status of the principle of innocence in security and law enforcement crimes from a jurisprudential and legal point of view? The findings indicate that despite all the interpretations of the original principle of innocence, it is not absolute and unconditional, despite the application of the principle of innocence in criminal matters and its ruling over other principles and rules of criminal law, in certain cases, the application of this principle is avoided. The basis of deviation from the principle of innocence in many cases is the same basis that justifies the rule of the principle of innocence in criminal matters. In this way, the principle of acquittal towards the accused is distorted, and as a result, despite the lack of conclusive evidence, the judge resorts to exceptional methods of proceedings, including obvious cases of resorting to exceptional methods of proceedings in Islamic criminal law can be found in the cases of law and order and public security. As a result, the evidence of guilt takes precedence over the principle of innocence.

A Will is a legal act by which a testator appropriates property to another after his death or appoints a person to do something. On this basis, a will is divided into two categories: possessory and testamentary wills. In a possessory will, the testator appropriates the property to another for free after his death. There is a debate and disagreement about the nature of the possessory will in the jurisprudential religions. Some call this legal act a contract and some call it a unilateral obligation. 

This descriptive-analytical article has been prepared by using documentary method and taking notes. 

The findings indicate that according to the views of most Imami jurists, in the event of the death of beneficiary of a testament before the rejection or acceptance of a will, the right to reject or accept the testament is inherited to his/her inheritors. On the other hand, another view distinguishes between the death of beneficiary of a testament before and after the death of a testator and believes that in the first case the will is void and in the latter case, the right of acceptance or rejection is inherited. Most Sunni jurists agree this. Some also believe that if the testator intends to make a will in favor of definite beneficiary of a testament, the right of acceptance or rejection will not be transferred to his heir unless the testator intends to transfer the right of acceptance or rejection.

In the possessory will, the majority of jurists believe that accepting of beneficiary before the death of testator has value and validity, and it is not necessary to re-accept a will after the death of testator. If the beneficiary of a testament dies before the declaration of his will, the prevailing view is the succession of the beneficiary heirs, and since the right of acceptance is distributive, they can accept or reject the will in proportion to their share and take their higher or lower share.

Interactions between society, religion and philosophy have been important issues for thinkers. The main purpose of this article is a sociological view of Sadra's philosophy in understanding the principles of belief. Mulla Sadra, with his ontological principles and principles, creates the form of a society based on spiritual and epistemological horizons; Because man is related to the structures and structural elements of society on the horizon of existential dialectical interaction. Human factors and his actions lead the whole of society to perfection or decline. Society, like all other existential affairs of the world, contains a substantial movement and leads to perfection or degeneration. In this article, with analytical method, rational while analyzing the issue that according to Sadra, philosophy based on theoretical wisdom has a pivotal role in the process of understanding human beliefs, by examining and proving these principles based on ontological principles and its role in understanding society. Contemporary will pave the way for the attainment of knowledge and cognition in today's society and will help in the presentation of Islamic social theories.

One of the most challenging and controversial issues in relating to the will is the difficulty with recognizing the factors imposing suspension on the will. The present paper deals with giving credence to a testamentary disposition by heirs and heiresses.

This descriptive-analytical research was done using documentary and library studies.

A will is a type of possession that a person leaves before their death. When it comes to a testamentary disposition, after affirmation of the testator, the exact recognition of the nature of the pre-deceased beneficiarieschr('39') acceptance will have many effects. If acceptance of succession is considered as a part or fundamental of a will to the extent that the will is invalid without it, then the testamentary disposition is thought of as a contract that the Islamic jurists largely concur with it. Nevertheless, when acceptance of succession is invalid or the will is regarded as one of the irresistible factors of the transfer, the will is possessory. In such cases, having good morals relating to giving credence to such a will is of importance.

Confidentiality and trustworthiness have been carefully observed throughout this paper.

Islamic jurists suggest that a will shall not be valid for a heir except when it is approved by other heirs. When it comes to the nature of the testamentary disposition more than one third of the estate, most jurists have regarded it as a will bequeathed by the testator which its acceptance needs the consent of other heirs. With regard to the time of ratification, most jurists believe that admitting or denying a will is only possible after the death of the testator, and so the rejection or acceptance of the will by the heirs during the testatorchr('39')s life has no jurisprudential or legal value. Therefore, morality requires that the heirs give credence to a will after the testatorchr('39')s death by approving of what the deceased has bequeathed.

Philosophical concepts, which are a variety of general concepts, are considered as one of the most important philosophical issues in a way that, many scholars consider it the key to knowing and discovering reality and the adaptation of scientific forms to objective objects. The term philosophical concepts is a common term in Islamic philosophy especially Sadra’s philosophical school, but neglecting this type of concepts in the West, especially in epistemological issues, has caused many intellectual deviations. In contemporary times, some of the Sadr al-Muta’allehin’s views have been criticized, so despite the great importance of philosophical concepts, it is worthwhile for scholars to pay more attention to them. Using a descriptive-analytical method and strengthening the Islamic foundations of philosophy and epistemology this paper seeks to study the most important requirements of research in philosophical concepts by explaining their realism.

In Asfar, Mulla Sadra considers four levels for the mind of God. The issue of this article is to examine Mulla Sadrachr('39')s Qurchr('39')anic citations and the harmony of his interpretations with the appearances of the verses and the prevailing views in Shiite interpretations. Because the levels of the Divine mind in the transcendent wisdom are connected with the levels of existence, and the truth of mind is the same as the truth of existence, it is simple and has real levels. Accordingly, with an analytical and citational method, we will have an overview of the types of the Divine mind, the how of the Divine mind of the levels and worlds of existence in the system of creation from Mulla Sadrachr('39')s point of view. The findings show that Mulla Sadra tried to interpret the verses of the Qurchr('39')an as much as possible using his own rules of reason and innovation.

One of the most important scopes which has preoccupied mystics like Molana is human emotions. As such, "pain and suffering"_ its meaning and the poet's way of confronting the very concept_ constitutes a wide range of Molana's discoursal_thinking collections. In the current study, the researchers firstly attmpted to obtain a category of reasons behind the emergence of pain in Molana's , and second to investigate whether human pain and suffering are intended for ultimate purpose and ethics or not. Third, ways of pain elimination or its alleviation from Molana's viewpoin are illustrated. In conclusion, Molavi's style and mindset with respect to the issue of pain is clarified.

The causality relationship is an intermediator binding the action and the result with the role of this relationship being the expression of the criminal action’s share of and effect on the final result; in this regard, nothing should have cut the criminal behavior’s connection to the result. It is in this regard that the relationship between the citizenship rights and the Islamic penal code of law gains meaning. Criminal trial procedures and Islamic penal code of law seek discovering and punishing the causality relationship and causation in the intentional murders and, in order to discover this relationship, although they are in the same line with the citizenship rights’ charter, there are rare cases in which the citizenship rights are likely to be neglected. Since these two (the action and the result) are material phenomena, the causality relationship falls in the position of the crimes’ material pillar whereas Egypt’s supreme court realizes the causality relationship as being laid on the foundation of two elements, i.e. material and intellectual.

Using a descriptive-analytical method and doing library research and taking notes from the resources related to the match between the citizenship rights and Islamic penal code of law and making comparisons with Egypt’s judicial procedures, the present study tries exploring the causality relationship and causation in intentional murder. Considering the fact that this study has been conducted in comparison with Egypt’s legal system, the main constraint was the limitation in access to the resources, especially in Egypt’s legal system.
Ethical Considerations:</strong> In all the study’s authoring stages, principle of trustworthiness and honesty have been observed.

Findings signified that the Iranian legislator has realized it necessary in numerous cases such as article 492 of the Islamic penal code of law for the murder or any other crime’s actualization that the perpetrator’s behavior should have caused the result and the murder should be accordingly attributable to the perpetrator’s behavior.

In various cases, the Iranian legislator has placed the veneration of citizenship rights atop of his agenda and realizes the ascription of murder to a perpetrator’s behavior as being necessary; the citizens’ freedoms have been also respected; the same procedures have also been stipulated in Egypt’s judicial procedures though there is no special article in Egypt’s penal code of law regarding the scale for the causality relationship; however, Egypt’s supreme court realizes the verification of causality relationship and causation as being necessary as mentioned in the issued judicial verdicts.

Pain and suffering are one of the undeniable issues in every man’s life, and their sources, advantages and disadvantages are always under the question. In this study, taking advantage of both Rumis’s and John Hick’s special viewpoint and ideology, pain and both thinkers’ attitudes towards it, solutions, decreasing its practical impact, and giving meaning to life are discussed. At the end, it is proved that although Rumi and Hick are temporally and locally detached and have insignificant difference of viewpoints concerning issues such as human fall, they have a perfect attitude about pain and have fundamentally theoretical similarities in such a way that it can be said their thoughts are consistent.

Religious scholars have long discussed about the nature of miracle and its relevant issues. Since miracle is an unusual event but natural events are meaningful and end-oriented، it has caused different views about its definition، became a subject of study for thinkers، especially theologians، and attracted their attention to the reality of miracle and how it happens. Therefore، it can be said that miracle is the most important and authentic supernatural thing whose occurrence is approved by valid historical narratives. In recent decades and following Hume’s skeptical view about miracle، however، Muslim and western thinkers have studied and deliberated on miracle to defend their religious beliefs. Among western thinkers، Swinburne has tried to provide a specific definition of miracle and discussed the rationality of believing in miracle in the intellectual system of Christianity by relying on the views of predecessors of western tradition such as Thomas Aquinas; and among Muslim thinkers، Allamah Tabatabaii has provided a precise definition of miracle and discussed its compatibility with causality.