hamidreza khademi

Discussing and examining categories and their types is always considered as one of the most important topics among philosophical issues. Bag category is one of these ten categories. This category includes different types, of which the tangible bag is one of its types. Light is one of the perceptible qualities that Mullasadra tries to explain.In order to explain this importance, after explaining the literal meaning of this concept, he tried to express the relationship that exists between light and color and considers it to be the same as emergence and revelation. Although he is influenced by Fakhrazi's similar content in Al-Mabahari al-Mashrekhiya in expressing this issue, at the same time, he has explained his own point of view on this matter, which is contrary to Fakhr's approach.Community Verified icoh.Sadr al-Mutalahin considers light to be a creative entity whose material is not a condition for its creation, and at the same time, he considers tangible light to mean the existence of a physical essence that is present to the soul. Using the analytical-comparative method, this article aims to first explain the approach of Mullasadra, then try to defend his approach by stating the flaws.

Explaining Ali-Qoli-bin Qarchaghaaikhan's point of view about "acquired knowledge" and "knowledge by presence" with a critical approach Abstract Ali-Qoli-bin Qarchaghaaikhan is among the not so famous philosophers of the Safavid era. Although many of his works have not been undergone the process of correction, his book The Revival of Wisdom, that actually contains many of his philosophical opinions, has been corrected and printed. Among the innovative theories of this sage is the innovative classification that he presented of "acquired knowledge" ('ilm-e-hosuli, علم حصولی) and "knowledge by presence" ('ilm-e-hozuri, علم حضوری). On the one hand, Qarchaghaaikhan introduces different types of acquired knowledge and knowledge by presence, some of which are unprecedented in the history of Islamic philosophy, and on the other hand, he considers the truth of knowledge to be accidental and added to the speaking self (nafs-e-naatteqeنفس ناطقه،). In fact, with the analysis he gives regarding the issue of the union of knowledgeable subject with the reasonable object, he considers knowledge as an attribute that is added to the adjective, namely the speaking self/subject. This essay, at first, expresses his point of view and initiative on this matter in detail, and then criticizes by using an analytical-comparative method. Keywords: accidentality, Ali-Qoli-bin Qarchaghaaikhan, acquired knowledge, Knowledge by presence, the speaking self.

The nature and existence of time is a major issue in Islamic philosophy. Avicenna is a philosopher who presented various discussions of the problem in different works, trying to explain the problem of time and its relation with other things such as motion and distance (masāfat). In his major philosophical books, Remarks and Admonitions(al-Ishārāt wa-l-tanbīhāt), The Book of Healing (al-Shifāʾ), and The Book of Salvation(al-Najāt), Avicenna examines and explains the nature and manner of existence of time, but he does not isolate the theological consequences of his account. An account of such consequences can reveal his view of the matter. In fact, it is essential to see how definitions of time would affect views of theological problems, as it can clarify the intellectual-philosophical system of philosophers. In this article, I draw on the analytic-descriptive method to offer an accurate picture of the nature and existence of time in Avicenna’s view, and then explicate the consequences of that definition for theological problems. I argue that Avicenna’s account of time has four consequences: (1) time’s pre-eternity is evidence of God’s pre-eternity, (2) time’s post-eternity is evidence of the post-eternity of the necessary existence, (3) the relation between God and time is possible only through the existence of intermediaries, and (4) the essential incipience of time implies the eternality of God’s grace.

The issue of time and how there is precedence and lag among its components is one of the important issues in Islamic philosophy. In Ibn Sina's view, the precedence and latency among the components of time is of the type of precedence and latency of time, but Suhrawardi believes that this precedence should be referred to precedence and delay. Mirdamad has taken a critical approach to the view of Sheikh Ishraq. He has expressed two criticisms of Suhrawardi's view and finally has tried to portray the precedence and latency of course from another direction among them, in addition to the existence of precedence and latency. The essential unity between them and the validity of external separation in the precedence and latency of time are two criticisms of Mirdamad. He considered the validity of the non-association of them with each other as correcting the truth of precedence and time lag and the validity of the need and stopping of some components of time over others as the permission of the truth of precedence and natural delay. The purpose of this article is to first explain Sheikh Ishraq's point of view, then to explain Mirdamad's criticisms carefully, and finally to criticize and study a part of Mirdamad's approach by comparative analytical method.

Belief in or a lack of belief in the existence of the world of images (Arabic: عالم المثال 'alam al-mithal) which is, in reality, the intermediate realm and barzakh (highest heaven) between the realm of intellect (Arabic: عقل aql) and the material universe is of the important issues and basics which is originated from the philosophical notion and particular method of every philosopher. Some of the philosophers believe in the existence of this world and some others have negated and have been about to deny it. Allamah Hasanzadeh Amoli is of the philosophers who believe in the existence of the mithal world and tries to prove it. He like Mulla Sadra has believed that the reason which Sheikh Eshraq has presented for proving’ (ithbat) this world is inadequate and incomplete. Moreover, he has tried to answer some contradictors (deniers) of this world. This is understood from his meeting with Mulla Abdul Razzaq Lahiji’s opinion. In this respect, this paper has tried to present a perfect and clear image of Allamah Hasanzadeh Amoli’s opinion around the mithal world meanwhile determining some problems and, in some cases, his statements have been analyzed and studied.

The division of prediction into primary and common is one of the important divisions in the issue of prediction. In this article we address the uses of those first-instance propositions in which the subject and predicate are the same. Most Muslim philosophers find them useless, because they believe that such propositions do not have a new meaning. But, the research findings show that since such propositions contain judgement, one can imagine a benefit for them. The usefulness of these propositions is based on the judgement that has been made in them, which suggests correspondence to reality and implies unity and objectivity. After analyzing this, it is shown that the meaning intended by the opponent philosophers does not contradict the usefulness of such propositions.

Mafateh alghaib is the Quranic word, derived from verse 59 of Surah al-Anam. The commentators, philosophers and mystics have discussed the meaning and interpretation of it, and this article deals with this subject through a mystical approach. The views of the mystics about the keys-the treasure of the unseen can be divided into two periods, before and after Ibn Arabi. In the period before Ibn Arabi, epistemological and anthropological explanations of the unseen keys are more prominent, and then with the advent of al-Ghazali, the ontological approach to the unseen keys begins, so that he interprets it as the Knowledge of causes. Therefore, al-Ghazali knows only the attribute of Knowledge as Mafateh alghaib. But with Roozbehan Baqli, this approach becomes more mature and detailed. He introduces all the eternal attributes as the keys of the unseen. With the advent of Ibn Arabi, the ontological approach reaches to acme. In the post-Ibn Arabi period, the ontological approach prevails and the keys of the unseen are interpreted as intrinsic Names, levels of existence and mystery of destiny. There are two kinds of views about the possibility of knowledge to Mafateh Alghaib; Some consider it impossible even for the Prophets and Angels, And believe the knowledge of it is in the monopoly of God; And some have also known it for the prophets and the saints, and even some of them have translated Mafateh Alghaib to Shiite Imams (PBUH).

The argument of the righteous (Burhān al-Ṣiddīqīn) demonstrates the essence of the Necessary Being without resorting to an intermediary. This title was chosen for the first time by Ibn Sīnā in order to provide a new interpretation of an argument that Fārābī had previously adduced. The argument of the righteous is one of the best and most concise philosophical and rational arguments on demonstrating the existence of God.This argument reasons from “being” to the “Necessary Being” so that none of God’s acts, such as motion or origination, functions as the middle term. Haeri Yazdi has tried to respond to the problems of this argument by explaining the meaning of possibility in the Peripatetic and Transcendent Schools of philosophy. Given his accurate analysis of the meaning of possibility, he believes that it can be used as a basis for proving the existence of the Necessary Being; therefore, it is not necessary to resort to the impossibility of infinite regression. Following an analytic comparative method and based on Mullā Ṣadrā’s valid criteria for the truth of the argument of the righteous, the present paper analyzes and examines Haeri Yazdi’s interpretation and shows that his view is not immune to criticism.

As an Existentialist, Karl Jaspers calls the nature of the human being “the existence” and believes that knowledge of the self through introspection leads a person out of himself, towards the transcendent. Jaspers maintains that in some moments in human life, the existence would be revealed as interpreted and becomes conscious of itself by going beyond the boundaries of the subject. On the other hand, Muslim philosophers say that the knowledge of the human being is possible and tied to the transcendent. As a Muslim philosopher, Jawadi Amuli addresses philosophical anthropology in a specific way. He has based his main idea about the knowledge of the human being on the notion of Fitrah. By taking different ways of the knowledge of the human being into account, he recourses to the notion of Fitrah, and by using some Quranic terms, proposes two concepts, the muhkam, and the mutashabih man. Contrary to Jaspers, who holds that existence never emerges in a single and universal form, and therefore there is no single version to know the human being, Jawadi Amoli paves the way for the genuine knowledge of the human being by drawing the idea of the muhkam man. According to Jaspers, the human being perceives “the existence” existentially by going beyond himself and in relation to the transcendent. Furthermore, Jawadi Amoli has also emphasized the relationship between self-knowledge and the knowledge of God.

The eternity of divine punishment is among the important eschatological problems and discussions in philosophy and gnosis. Ibn ‘Arabī and Mullā Ṣadrā’s scrutiny and analysis of this problem attracted the attention of several Muslim thinkers to this subject in later times. Among them, Āqā ‘Alī Mudarres Zunūzī was one of the advocates of the theory of sinners’ eternal punishment in hell. In his glosses on al-Asfār, he adduced three arguments for this theory including the direct reference of some Qur’anīc verses to the eternity of punishment, the absence of any defense against divine punishment, and the concomitance of Man’s free will with eternal punishment. Zunūzī does not agree with the ḥadīth that Mullā Ṣadrā cites in order to demonstrate the interruption of punishment. However, in this paper the authors demonstrate that his criticism of Mullā Ṣadrā’s view is unfounded. Therefore, it can be said that the arguments adduced by some philosophers and gnostics in defense of the interruption of punishment are complete and can rationally justify this problem.

Many texts have been published, in recent years, about Islamization of science, and different scholars tried and still trying to demonstrate what the Islamic science is and how it can be realized. Hojjat al-Islam val-Muslimin Abdol Hossein Khosrow Panah is one of the prominent authors of this realm, who tries to reach Islamic science through a special methodology that explained in his last book - Methodology of Social Sciences. In the present essay we introduce and evaluate the book concerning its form and content. Regarding its form, we have reviewed the editorial and punctuation issues and in regard to its content the steps to formulate that special methodology have been depicted and criticized. Finally, we have made some efforts to prepare a broader critique of some authors of this realm from a pragmatic point of view.

There are various theories about the external and scientific appearance  or absence of. Some mystics, like Fergani, regard the name mostathir as the first determination.  According to existing traditions, some believe that the names mostathir are from the names of God that He considers them to be exclusive to His essence. Mystics and sages have expressed characteristics and rules about these names, and the external and scientific appearance or absence of them is an important and fundamental issue. Some mystics, such as Ferghani, have insisted non-appearance of these names and have not spoken about their scientific appearance. Others, like Imam Khomeini, believe in their external and scientific appearance. Meanwhile, somee like Allameh Tabatabai only believe in the scientific emergence of such names.People like Tabatabai, meanwhile, only believe in the scientific appearance of such names.In this article, first the name mostathir are defined, then the characteristics and finally the external and scientific appearance of these names are analyzed.

The Relationship between Religion and Environment Protection Over the past few decades, especially after the publication of  Lyyn White᾿s article on the historical roots of the environmental crisis and its critique of the Jewish-Christian viewpoint, has entered into discussions with scientists, especially thinkers of humanities. During these decades, various views have been expressed about the benefits of religious (pre-modern) view and its capacity for environmental protection. These views in Iran, especially after publishing the book" Religion and the order of Nature" by Hossein Nasr, have unilaterally addressed defending the religious and pre-modern views on environmental protection, and while doing that, put the end on any criticism of pre-modern views. This has led to the blind admiration of pre-modern views and the neglect of their weaknesses in environmental protection. Therefore this article by using deconstruction approach is trying to show how MAZD YASNI (Zoroastrian) worldview divides all phenomena to holy and unholy categories and by doing that, while sacrificing what is in the good, provides some excuses for unbearable damages to other part of the environment which is in the bad.

The philosophical school of Isfahan consists of two different schools. One of them was headed by Mirdamad and the other one directed by Mulla Rajabali Tabrizi. These two schools were in harmony with each other in some issues and opposed in some others. A controversial issue was on God’s essence and his attributes. At Rajabali's school, he and his students made a special impression of God. These groups of philosophers believed that God cannot be understood by positive way, and that all divine attributes are negatives. Negative theology derived from this school has a religious and Neo platonic background. This article tries to study the field of formation, critique of the ideas and the basics of thought of Mulla Rajabali Tabrizi and Qazi Sa'id Qomi in negative theology. Therefore, this paper addresses reviewing and criticizing the reasons of philosophers, for incompatibility with other philosophical doctrines based on the rule of al-Wahid. Therefore, this paper does not carry out a detailed discussion of the attributes and divine acts. Since these two philosophers are strongly influenced by Neo platonic teachings, their reflection and their influence on Plotinus's ideas are shown.

Some theistic existentialists define human inner talents in relation to human dignity, and emphasize on such aspects as human free will and responsibility. Allameh Tabataba'I, as a Muslim scholar, regards human dignity as being connected to theism. Human free will is one of the similarities of the two approaches, with the difference that Allame, unlike the existentialists, does not play an independent role for human free will. In the view of Allama, human dignity is conceived in relation to the Origin, while for existentialists there may be found little role for human connection to God and all things are founded upon human will. One of the most important aspects of Allameh's view is the consideration of human nature in the realization of real dignity. As viewed by Allameh, human natural development needs a plan and such a plan should be based on religious and revelatory teachings. On the contrary, existetialists have viewed religious teachings as limiting human free will and freedom. This article compares the approach of the theist existentialist philosophers and Allameh Tabatabai`s in the field of human dignity, and tries to show their similarity and difference.

According to Muslim philosophers thought of the divine agent, issues from the One except one. It discusses the history of philosophy from the first principle to Pre-Socratic era. They hold that one thing, everything comes and used about natural agents. But Muslim philosophers inspired by the teachings of Plotinus, the”al-Wahid” principle of a pseudo-Greek philosophy adopted and it is without placing it among the philosophical issues, determining criteria, it is God's divine agent. Muslim philosophers to prove “al-Wahid” principle the argument presented which can be criticized. This article aims with regard to the historical development of this discussion; we review how it is from the Greek context to Islamic philosophy and criticism from the Muslim philosopher's viewpoint.
Introduction The well-known principle of "al-Wahid la YosdarAnho Ella al-Wahid" in Islamic philosophy is one of the philosophical rules that have historically rooted in ancient Greece. In Greece, this rule can be considered the remains of Anaximander, and in the Islamic world it also begins with Farabi and turns into IbnSina's argument."al-Wahid" in the Islamic world is also one of the controversial rules in philosophy, which faced theologiansdisbelief, and their reason was the limitation of the absolute power of excellence by this rule.This matter became so important that even those who agreed to this rule treated in a non-rational manner with opponents, some of whom would be referred. This is while the Greek scholars have discussedthe referral of diversities in the early principle of the One oral-Wahid in natural subjects.But Muslim scholars have spoken in real simple one, namely, the Divinity(Divine Agent), and have stated that nothing but an EffectorFirst Intellect, is not exerted from it.The provisions "al-Wahid" are that it does not arise from a single cause for more than one direct and indirect Effectbecause it is the one.This article seeks tocriticize the common view on the rule of al-Wahid by distinguishing between divine subjects and natural subjects andthat each one has its own rulings.In this paper, the historical course of this discussion in Greek and Pseudo-Greek philosophy and the Islamic world is discussed.

Prayer is one of the key religious concepts. The relationship between man and God is framed in form of prayer. Many philosophers and religious leaders have tried to best depict the concept from different angles. Allameh Tabataba’i also in his Al-Mizan interpretation has accentuated this issue. By precise investigation on the prayer, he has opened many avenues in this realm. His view about prayer is depicted in a precise and step by step manner so that the audience will be familiar with this concept. By answering many questions in this territory, he shows a way that every question can be responded. This article will highlight the way that Allameh Tabataba’i has depicted in Al-Mizan interpretation.

Ayatollah Javadi Amoli is one of the contemporary thinkers of Islamic world who pays attention to Religious Art and explains its characteristics and principles. Not only does this paper express the definition and the interpretation of Religious Art in his thinking system, but also its characteristics affected by original viewpoints of Transcendent Philosophy. For Ayatollah Javadi Amoli, the most important characteristics of Religious Art are: the supreme place of intellect and intellectual world as the origins of artwork, the role of imagination as the faculty of creating artwork, the importance of the ethical policies of art and artist as well as the cognitive functions and features of art. Given the two elements of motivation and thought in human being, he considers the illustrating world as the policy of Religious Art and the output of process of creating artwork by the projection of Mimesis as the invariable act of Religious Art.

One of Avicenna’s attempts with regard to the possibility of knowledge for man is the delineation of the process of knowledge and its stages. The possibility of knowledge, from Avicenna’s point of view, is based on a realistic relationship between the immediately known and the indirectly known. Assuming that the meaning of truth is two-dimensional, he agrees with truth in the sense of correspondence between a real object and its knowledge associates but he opposes the assumption that in studying the real object all of its knowledge associates are transferred to the mind. The reason is the limitations of knowledge resources in reporting the truth of the real object to the man's cognitive system. Avicenna makes further efforts to respond through analysis to the skeptic’s major claim of the impossibility of knowledge and justified belief through enumerating the benefit of knowledge and its realism. Avicenna has based the secondary beliefs which are justified in their relation with other beliefs on fundamental beliefs and has tried to justify the way images constitutive of fundamental beliefs are achieved through reference to the reality and the way it is documented. Ultimately, it is through his provision of some solutions through his references to the principle of the meaningfulness of language and its quality of being referential that he challenges the skeptic. Adopting a realistic approach in epistemology, Avicenna regards contradiction as an attribute of being- qua- being and by making references to the actual text he draws up the theory of ontology of meaning.

Albumin has a fundamental role in human body. Its main tasks in blood are to regulate osmotic blood pressure, maintaining the pH, and transporting metabolites and drugs throughout the vascular system. Pharmacological studies of the interaction of drugs on HSA are important due to structural and functional changes of this vital protein; thus, here in this research the effect of valproate as a common drug for epilepsy disorders is evaluated in the presence of hexadecyl pyridinium bromide (HPB) as a positive surfactant in normal and fever condition. Electrochemical method was used to investigate the binding number of HPB molecules to HSA in the absence and presence of valproate by evaluating the concentration of free HPB in 37oC and 42oC temperatures. HSA affinity for valproate binding studied via ligand binding process for normal and fever temperatures. The findings indicate that, there is a significant difference in valproate binding to albumin at physiological and pathological temperatures. The consequences are the same in the presence of HPB; in other words, HSA binding tendency to HPB in the presence of valproate was totally altered because of HSA major conformational changes in fever condition. In conclusion, corrected dosage of valproate is needed for fever condition relative to normal temperature and the patients under prescription of different medications in fever condition should have different orders due to the interferences of drugs.

The review of history of philosophy will reveal that discussion on such issues as self-consciousness, consciousness, and self-knowledge was not of so great importance until the very beginning of modern age. Medieval philosophersparticularly followers of Aristotelian tradition- held that the nature of selfconsciousness plays role only in psychology and epistemology, a view which is the natural outcome of Aristotle's definition of intellect as a mere capacity. Avicenna is the most famous exception in Islamic tradition in Medieval Age whose famous allegory, "Suspended man", is based on human soul's knowledge on itself. However, Avicenna's reaction to consciousness and selfconsciousness is never limited to describing suspended man. The early selfconsciousness has central role in providing the ground for the unification of functions of soul, especially its cognitive functions. As if Avicenna has come to observe the lack of such unifying center of consciousness which has made a great gap in Aristotelian psychology. In Avicenna's view, self-consciousness lead to sameness of knowledge and existence, because self is exactly the consciousness and the relationship between self and existence is anyway a kind of knowledge on self.

Ibn Sina's analysis of the process of revelation is a fundamental one which had a strong influence on the later thinkers. He sees the rational soul as the criterion which distinguishes human being from others. He also sees the revelation as a kind of knowledge. So he must show how the soul can reach this kind of knowledge by its faculties. He says that revelation is not simply the descent of the angel or a dialogue between God and the prophet. It is the product of the ascent of the prophet's soul to the sacred realm. In this process, first the completed reasoning faculty of the prophet becomes attached to the Active Intellect and receives the general meanings. Then his imagination faculty becomes able to descend and make these general meanings as sensory and imaginary forms, keeping their original existence and their similarities. In this way the prophet can hear the divine words and see the angles. Another important issue in this relation is miracle. According to Ibn Sina, miracle is not restricted to the extraordinary acts of the prophets. Revelation itself is a kind of miracle. So miracle is one of the elements of the prophethood which can be analysed philosophically.

The modern science with a mysterious record of a many hundred years offered us a fruit by the name of industry and technology. The technology has also incessantly opened up new chapters of science in front of the human beings. Following the science's advancement the researchers and intellectuals have added to their researches and put their works forward to be criticized by intellectuals and researcher's critical remarks. One of these works is a book titled "Qur’an and Modern Science" by Dr. Zakir Na’ik that has considered the relation of Qur’anic verses and modern science with a full scientific observation. This book enjoying of varieties in its chapters made us to translate and have critiques on. The general purpose of this research was to get acquaintance with the new works launched in the realm of religion and science and also to analyze the relations of the holy Qur’an and sciences.

A lot of academic and philosophical issues can be delineated, justified and settled through recourse to imagination. The use of imagination in different philosophical issues including ontological, epistemological and eschatological ones has been of interest to Muslim philosophers. Among them, Avicenna is one of the greatest philosophers who has set out a great number of viewpoints with recourse to the moderate view of imagination. The present article, through demonstrating the pivotal position of imagination in Avicenna’s philosophical system, intends to first explain the position of imagination among the internal senses and its rationale and reality so that its function in relation to issues such as revelation, miracle, creation of things and its role in the epistemology of perception and ultimately the eschatological position of imagination in relation to the theory of evolution on which the demonstration and denial of the world of ideas is based could be explicated.

Felicity is related to the pleasure and happiness which a creature finds when it enjoys its ontological good and completeness. So felicity has a hierarchy according to different degrees of the lucky existents and unlucky ones. Explaining, felicity and adversity in the eternal life, Ibn Sina considers the rational soul as the highest degree of a human being after his death. A notable point in his attitude is that such eternity belongs to the souls who have reached the active intellect. But, Ibn Sina, believes that the soul can not enjoy particular pleasure or pains without having a body. In this paper we aim to see how Ibn Sina justifies his view about eternity by finding something which could play the role of the body for incomplete souls in order to enjoy pleasure and felicity after the death.