mohammadreza ershadinia

An article titled "A Critical View on the Grace-Centered Approach in Islamic Philosophy and Its Implications on Education" was written with the intent to entirely refute the principles of philosophy of education from the perspective of Muslim philosophers. This article relies on the claims of opponents of Islamic philosophy and the criticisms of well-known anti-philosophy Ash’arites (such as Al-Ghazālī). It repeats almost all their assertions as accepted premises without citation. The article then makes a brief and insufficient comparison between two competing theories in education, "Sequentialism" and "Parallelism," and derives the hybrid term "Asynchronous Parallelism." What the aforementioned article calls a "critical view" comprises unsupported claims about the history of philosophical issues, irregular classification of Islamic philosophical schools (sometimes as "Peripatetic, Illuminationist, and Essentialist," and other times as "Cause-centered and Grace-centered"), and deeming the concept of gradation as ineffective as a fundamental principle in the grace-centered approach. It often repeats, without reference, the criticisms of anti-philosophy Ash'arites and their peers to specific philosophical views and theological outcomes. A thorough analytical and critical investigation reveals that the article's claims about philosophical issues and intentions are merely reiterations of claims by anti-philosophers. Due to a lack of adequate technical knowledge while explaining and making judgement, the article uses the discredited views of others to reject and cast doubt on Islamic wisdom. Consequently, it makes a biased, unjustified, and unsupported conclusion about education.

Contemporary theories in cognitive semantics suggest that humans utilize conceptual metaphors, either consciously or subconsciously, to distill complex mental constructs into simpler forms. Philosophers, in particular, have extensively employed conceptual metaphors to render abstract philosophical notions comprehensible. This study delves into the application of conceptual metaphors in elucidating ‘knowledge by presence’ within Avicenna’s philosophy. Ibn Sinā employed these metaphors to articulate and streamline the concept of ‘knowledge by presence.’ He posits that such knowledge is actualized when the object of knowledge is directly present to the knower, that is, the soul. However, he asserts that mere presence is not the sole requisite for attaining knowledge; rather, conditions conducive to vision and illumination must also be met for presence to culminate in knowledge acquisition. Interpreting his discourse yields two metaphors: ‘knowledge by presence as seeing’ and ‘knowledge by presence as illumination.’ The ‘seeing’ metaphor hinges on three critical elements: the observer, the observed, and their interrelation. Conversely, the ‘illumination’ metaphor involves two key elements: the source of illumination and the object being illuminated. This article endeavors to explore the conceptual metaphors associated with ‘knowledge by presence’ in Avicennian philosophy through an exploratory approach, deliberately eschewing any hypothesis formulation.

The article "A critical look at the grace-oriented approach in Islamic philosophy and its consequences in education and training" (Bagheri, 2010) aims to promote an attitude that includes the genealogy of Islamic philosophy in philosophy by degrading all the schools of Islamic philosophy under the title "grace-oriented approach". Greek has searched and with the help of this accusation, Ghazali's slander blade is considered to be successful and effective in confronting Islamic wisdom. This article, without the least scientific and technical support and with only a little criticism of the two theories of "sequentialism" and "parallelism" in education, claims to invent and innovate a theory called "asynchronous parallelism" and only explains its theory with an analogy. It has been proven and has the ability to be implemented on a macro level. In addition, regarding his claim, he did not analyze the theoretical or empirical foundations of ontology and anthropology, and did not express the essential difference between it and the competing theories, and abandoned it with all ambiguity. This review is an article that has challenged the ancient and deep foundation of Islamic wisdom in order to express innovation. As it is evident from the title of the article "A critical look at the grace-oriented approach in Islamic philosophy", the entire Islamic philosophy, not a specific philosopher or a specific approach, is in the crosshairs of the article. This range is due to the expansion of the theory of "existence creation" in philosophical ontology. Although the article claims that the sharp edge of the criticism is directed at Sadr al-Mutalahin, but he deviates from this direction in some places of the text and directs his objections to the whole of Islamic philosophy and with unsupported claims and statements about the history of philosophical issues, in an attempt to establish the context and plan his purpose.

The assimilation of the Sensible to the Intelligible has been a technical and artistic effort throughout the history of Islamic philosophy. The Muslim philosophers have shown their skill in their circular metaphorical drawing the grades of existence, based on the two arcs of descent and ascent, and have enriched them with the revelatory teachings. In spite of all the basic and methodological differences in their views, the centrality of believing in the Origin and the Return has made an agreement between them on drawing this circle. The substantiality of the basic principle of believing in the Origin and the Return, taking use of the revealed texts; i.e. the Qur’anic verses, and some philosophical concepts such as the Gradedness of Existence, are some common principles in all schools of Islamic philosophy, and my explanation in this paper is based on these principles. In a paper entitled “A Critical Look at the ‘Fâyḍ’-oriented Approach to Islamic Philosophy and its Consequences for Education”, its author in a part of his objections to the ontological principles of Islamic philosophy, has criticized the circular order consisting of the arcs of descent and ascent, has described it as a “problematic and not very skilful plan”, and in the shadow of this description, has made some misplaced objections to the whole of the system of Islamic philosophy. In expressing the views of Muslim philosophers and examining the objections of that paper to the concepts of “the Gradedness of Existence” and “the Descent of God’s ‘Fâyḍ’”, I will follow the principles of criticism, which are based on my explanation.

In the contemporary view, metaphor is the transfer of the inferential pattern of the source area to the destination area, based on which many philosophical concepts can be reconstructed. The way of perception and its different stages in Avicenna’s philosophy can be understood and explained in a metaphorical way and based on the metaphor of the event structure of Lakoff and Johnson and the definition of movement given by Avicenna. The movement schema is the basis of the event structure metaphor, which is composed of the macro metaphor “perception is movement” from the combination of the primary metaphors “knowledge is movement” and “science is movement”; and it is capable of reconstructing all types of perception, including partial and general perception, and in that general movement includes micro-movements that form sub-metaphors of the macrometaphor of movement. Each of these sub-metaphors focuses on an aspect of the perception process and highlights it. This article aims to present a new reading of Avicenna’s epistemology with the approach of conceptual metaphor through the expression of the domain of  erception by movement.

Philosophy is the basic theory of human and social sciences, and transcendental wisdom, as a philosophical system, has the capacity to realize this basic structure. Humanities are responsible for explaining human voluntary actions, and from Allameh Tabatabai's point of view, human voluntary actions are a function of his credit system, therefore paying attention to credit theory has a decisive contribution in the study of human sciences, and considering that the systematic design of credit theory by him in Transcendental wisdom has taken place, the issue of this article is how transcendental wisdom is related to human sciences through the theory of validity. This article tries to show that the said theory is a link between transcendental wisdom and human sciences, according to the epistemological and anthropological foundations of Sadra'i philosophy.

Ḥakīm Sabzivārī, with his special mastery over the principles and original positions of transcendental philosophy, has come up with several innovative arguments on the unification of the intelligent and intelligible (ittiḥād-i āqil va ma‘qūl). The argument of the truth derived from the origin (ṣidq-i mushtaq bar mabda’) is one of these innovations. This argument is complete in indicating the purpose, and its substance and content are derived from the consolidated elements of Mullā Ṣadrā's philosophy, and it has gained its strength from Ṣadrā's principles and approaches in ontological positions and self-knowledge. In fact, the above-mentioned argument is a conclusion of the requirements of the conclusive and well-reasoned elements in transcendental philosophy. One of the most important fundamental principles of this argument is to pay attention to the evolution and transformation of the soul from the origin of physicality to the destination of rationality and unification with the intelligible and achieving immateriality and spirituality. Also, the validity of the difference between origin and derivative, in turn, plays a significant role in justifying this argument and has facilitated its permissibility. Failure to pay attention to these issues has led some people to the illusion of infringing this argument, which, as a result, for its completeness and reconstruction, they have resorted to deviant ways such as using the analogy of equality, i.e., the destruction of this argument. Paying attention to the application of the established logic of Ḥakīm Sabzivārī in the presentation of this argument suffices to eliminate such unnecessary arguments and open the way of the argument toward the proof of the conclusion, that is, the proof of the unification of the intelligent and intelligible.

The revival of the issue of intelligence and intelligible in transcendental wisdom and novel reasoning by Hakim Sabzevari, on the one hand, manifests an ascending trend in rationality; on the other hand, it shows the Islamic sage’s absorption in principles and purposes of human knowledge. During the periods before Sadra, principles of the unity issue had been investigated, mainly by Ibn Sina, and had reached sublimity. Hakim Sabzevari has reasoned for the issue by fortifying the same suggestions with transcendental meaning. Correlation is one of the arguments for the matter that is based on the abstraction of and conceptual and existential relation of intelligence and intelligible. Some researchers have cast doubt on this argument and claimed the issue of unity has no grounding. The investigation of the doubts posited by an article, after explaining the vital elements of the argument’s reasoning, and its role in proving the issue of unity, are the main focuses of this article.

In order to prove the doctrine of the union of the intelligent and the intelligible, Hakim Sabzavari has organized various arguments. From these arguments, the one examined in this article is based on these proximate principles: the classification of humans based on perceptions and dispositions, and the embodiment of actions. Hakim Sabzavari has placed people in three main groups according to the perfection of the soul and the degree of intellectual actuality: 1. those who approach God as much as possible, 2. the companions of the right hand, and 3. the companions of the left hand. Although the intellect and the union of the intelligent and the intelligible are best crystalized in the first group, each group has its requirements for the union. The argument focuses on the union of renewable dispositions in imperfect souls, i.e., the second and third groups. According to Hakim Sabzavari's understanding of the embodiment of actions, imperfect souls are free from prime matter, but due to the unity of the knower and the known, engaging in altering and renewing things in the world creates a secondary nature for the knower. Consequently, the embodiment of the actions entails the emergence of essential requirements, i.e., renewability, change, and alteration. Although some have tried to undermine this argument, in this article, it has been shown that the lack of attention to the mentioned principles and the lack of a deep and complete understanding of transcendent wisdom caused them not to receive the correct content of the argument, and also not to make a fair assessment of it.

Sabzavārī, with technical knowledge of the principles of ontology and the knowledge of soul, has established reasons for the unity of intellect and the intelligible (ittihad al-‘aqil wa-l-ma‘qul), including the proof of the objectivity of the mind and the mental. The basis of achieving the purpose of this argument is the precise ontology of the levels of mind and object and how the mind and mentalities are related. Rereading this reason and its validity to prove the unity of the intellect and the intelligible, and the separation of the first-order and consistent elements from the peripheral and second-order elements, as well as the statement of some foundations related and special to the Transcendental Philisophy, such as the quality of truth that exists on mentalities, the thing (or fact) itself’ (nafs al-amr), the affirmative and negative relationship of mind and mental, the identity and nature of science, and the unity of soul and powers, is unprecedented, and this article aims to point out the strength of the issue of the unity of intellect and the intelligible with the approach of proofs.

Method of Study: 

Studying the main elements of the argument and its foundations, with explanatory and analytical methods, can show the degree of implication of the argument and its effective role in proving the problem.

The relationship between mind and mental has two negative and positive aspects. The negative aspect negates the relationship between the placed and the place and the immanent rising in order to reach the affirmative position and the relationship of the emanational rising, which is of the illuminative correlation (al-idafa alishraqiyya) style. This negative aspect is enough for Sabzavārī to establish a proof of unity. Just as the nature of external exists is the same as the external so the nature that mental exists has a relationship of objectivity with the mind. Many problems and defects on the mental existence are caused by blaming the view on the negative side, but the dignity of the mind in relation to perceptions, even to sensations and imaginations, should be changed from passivity and ability to activity and creativity. In addition to paying attention to the negation of the relationship between the placed and the place and the establishment of the relationship of the immanent rising between the mind and the mental, the posieive position of the transcendental theory should be sought in two other things, which are: attention to the identity and nature of science and the relationship between the soul and the powers.

From this point of view, the proof that the sameness of mind and the mental, explains and proves the issue of unity, that the mind is the levels of reality and does not have duality in the reality, reality and external. With a step-by-step approach to seek confirmation, first the mind and the mental are compared with the reality and the external, but according to the ontological criteria of the Transcendental Philisophy, there is no analogy and comparison, and the same principle of the unity of the reality and the external is also true for the mind and the mental, and different principles the sameness of reality and external is the guide to this.

In the process of reasoning, the self-analysis of reason is common in all schools of Islamic philosophy. Some have succeeded in this difficult test and some have failed and have been doomed to skepticism and agnosticism. The question of the union of the intellecting subject and the intelligible object is among those issues in which the intellect deals with the ability, realm and quality of its own reasoning. Various aspects of epistemology, ontology and psychology are manifested in this issue. This has made theorizing this doctrine doubly difficult. Influenced by the inadequacy of some of his principles, Ibn Ṣīnā has considered part of its realm as absurd and accused the one who believes in it to lack understanding. Only Mullā Ṣadrā has tried to revive and reconstruct this doctrine, both on the basis of the principles of the common philosophy, even those accepted by Ibn Ṣīnā, and on a higher level on the basis of the specific principles of his own Transcendent philosophy. In Transcendent philosophy, important epistemological and anthropological results are expected and the rational justification of some original religious beliefs is subject to a transcendent analysis of it. A researcher has considered either side of the dispute incapable to prove their claim and has himself claimed the deferment of judgment. An analysis shows that this claim is based on misinterpretations of the positive arguments proposed by Mullā Ṣadrā, and the claim of equality between arguments for and against the doctrine of the unity of the intellect, the intellecting subject and its intelligible object can be rejected.

Hakim Aqa Ali Mudarres is a prominent innovative transcendental wise. Solidifying foundations and reaching conclusion by utilization of reason and tradition are common distinguishing factors in his work. "appeasement in Bedayat and variance in Nehayat" was a noted approach he took in order to diligently preserve Sadr-al-Mota'alehin's perspective. this approach has been misunderstood by some of the researchers. They have stuck in the early stages of his theory and could not make it to the final stages of transcendental wisdom. They have distorted the standpoint and the approach of this sublime sage. The gradation of being could be subjected to fallacy. The article "Specific Gradation of Being from Agha Ali Mudarres' Standpoint" has tried to weaken the sage's attitude in specific gradation of being and by so doing limits the sage's opinion of unity to disproof of personal unity of existence. Deconstruction of statements, distortion of views by getting stuck in the early stages, and bizarre objections to the sage are what that article offers. A reference to the text of the sage will reveal shortcomings and weaknesses of the claims made by this article in composition, understanding, and judgment of the sage's viewpoint of gradation of being and its utilization in proof and explanation of personal unity of existence.

The primacy of existence is one of the most central principles of Ontological in Transcendental wisdom and Thoretical Mysticism. Theistic arguments for the primacy of existence and the evaluation of the fallacy of circle vicious circle and confiscation of the petitio principle. Opponents have opposed monotheistic in various ways. Opposition to the basic principles is, in their view, the most effective way, and the primacy of existence serves their purposes. Hakim Sabzevari has presented four reasons for the primacy of existence based on monotheistic in Ontology, by which the opponents have been accused of circle vicious and (begging the question) petitio principia. Some scholars have also come out in support of this fallacy and considered the accusations of the opponents to be complete. The source of this fallacy has been the counting of these evidences in the level of direct evidences. The commentators and teachers of Transcendental wisdom have considered these arguments to be complete due to the application of the method of absurdity in them. Adequate reflection on the logical form and content of the arguments shows that these arguments are strong and solid, and their contents are true to their purpose, and the fallacy of reasoning in a circle vicious and petitio principia is never valid.

Agha Ali Modarres Tehrani has a special role in continuing and promoting the principles and approaches of Transcendent wisdom. "Bada'iy al-Hekam" and "Resalat fi al-Tawhid" are two of his weighty and special works in monotheism. The detailed and obvious explanation of monotheism by the words of " Bada'iy al-Hekam" is irreplaceable. Despite all the details, his position on the unity of being” (wahdat al-wūjūd) has been distorted by the article "The theory of personal Unity of Being in the article “Abolhassan Tabatabai Jelveh and Agha Ali Modarres Tehrani” with verbal and spiritual distortion and dissection of phrases. Accusations such as the dualism, the annulment of the status of being, the necessity of the spread of the essence of Necessary, the being contrast of the Necessary and the absolute act, are the results of this article, on the basis of them, has considered Agh Ali as a critic and even a denier of the personal unity of existence the personal unity of being. The story of the alleged critique is a combination of accusations, suspicions, misunderstandings of dissected phrases, and numerous errors in the position of collection and judgment. Citing the Zenoozi's negative position against the false reading from the unity of being is the main issue this paper. The truth-examination of the story of the alleged critique by presenting the text of the philosopher’s expressions clearly shows the absurdity of these claims and shows his firm position, like other scholarly philosophers and mystics, as interpreters of the personal unity of being with a strong statement and argument.

The issue of unification of the intelligence and the intelligible is a long-standing issue in divine philosophy, but it faces challenges with pre-Sadra principles that have forced critics to react negatively. Mulla Sadra has tried to analyze and establish this issue with the method and principles of Transcendental Wisdom, and post-Sadra scholars have also looked at his arguments with great sensitivity and added other arguments to it. Recently, an article, with the claim of restriction of Sadra's arguments for this issue to three, has criticized these arguments, and finally suggested the silence approach, instead of arguments, before this issue. An explanatory look at the Mulla Sadra’s arguments and his principles and the examination of the aforementioned article show that the silence approach before this issue is not correct.

The doctrine of pure existence is one of the initiatives of Islamic philosophy, which has a significant place in the history of philosophy, especially Transcendental wisdom. Transcendental philosophers have proved the essential unity of true and real unity by applying it on the preliminary stages. Finally, they deal with the unity of being individual. On the contrary, some scholars have contrasted pure existence doctrine with unity of being individual. With superficial and hasty interpretations of expressions, this contradiction is shown in the Aqa Ali Modarres’ viewpoint. Transcendental philosophers believe that those who accept the unity of being Individual have considered God nonconditioned and as the source of division. But sages, including Aqa Ali Modarres, can never accept the unity of being Individual, because they consider God almighty to be pure existence, which is conditionally negatively-conditioned existence and one of the types of non-conditioned as the source of division. The Comparison of this claim with the statements of Aqa Ali Modarres has shown its inconsistency with his views and reveals the alignment of the stages of existence with the theory of unity of being Individual.

"Unity in multiplicity and multiplicity in unity" is an effectual doctrine in explaining the purposes of transcendental wisdom, particularly the unification (tawhid) of existence. Transcendental theosophers like mystics have emphasized this doctrine. For clarifying the different features of this issue, they have put the explanation of the monistic worldview in variegated expressions. Individual unity of existence utilizes justification, explanation, and argumentation to emphasize both unity and multiplicity in the same way. Each of These justifications is illuminating in divine wisdom under abbreviations or fundamental principles. Provided good explanations, essence (haqiqah) and thinness (raqiqah), apparent (Zahir) and manifester (Muzhir), and Simple Essence (Basit al-haqiqah) are those doctrines which are very illuminating in transcendental wisdom. Besides, the principle of "unity in multiplicity and multiplicity in unity" with distinct formulation, has been developed and led the audience to individual unity of existence. Picking some passages from Aqa Ali Modarres' writings and abrading them together, some amateurs in transcendental wisdom expressed that this doctrine in his philosophy is restricted to the gradation of existence and is in contrast to individual unity of existence. Reviewing the claims in these articles and finding the explanation of this doctrine among explicit sayings of Aqa Ali Modarres will pave the way for the sound understanding of transcendental theology.

The foundation of Islamic insights is monotheism. Aqa Ali Modarres has an outstanding commitment to monotheism, and it is clearly reflected in his impactful works, the “Rasalah fi Al-Tawhid” and “Badayeá ol-Hekam”, especially in his answer to the question regarding personal unity of existence. The more he has elaborated on the answer, the more it has been subjected to misinterpretations. Reviewing the theory of Aqa Ali Modarres of personal unity of existence and scrutinizing the claims of the article “Abu al-Hassan Tabatabaei (Jelveh) and Aqa Ali Modarres on The Theory of Personal Unity of Existence” reveals the fundamental errors this article has made in the review and judgment of the Tehran Sage’s viewpoint. By reducing the fundamental principle of primacy of existence as well as interpreting transcendental wisdom statements out of their context, this article tries to prove Aqa Ali Modarres has completely denied the personal unity of existence. The main methodological and contextual shortcomings of this article are overlooking the transcendental wisdom principle of “transition from Bedayat to Nehayat” especially the transition from graduation to manifestation of existence and from specialized to more specialized as well as the most specialized graduation; not paying enough attention to move form causality to evolution; inadequate elaboration on similarities between difference of attributes and difference of complete separation; failure to notice the Sage’s emphasis on doctrine of exterior and interior; and most importantly neglecting the frequent terminology used by believers in unity of existence in describing levels of unity form public unity to unification, specialized unification, and more specialized unification. This will expose the misinterpretations in aforementioned article and highlights the importance of investigating the transcendental Sage’s view point merely in its context.

The ontological principles of divine and transcendental wisdom are the basis of monotheistic knowledge. One of these principles is the division of existence into independent and dependent existences. In transcendental wisdom, the dependent existence is divided into copulative and inhering existence. Although the inhering existence depends on the independent existence, there is a distinction between them, and with such a view, the individual unity of being cannot be achieved. In scientific journals, similar articles have considered Hakim to be opposed to the individual unity of being. The present study intends to critically review the published article entitled "A Comparison of the views of Hakim Modarres Zenozi and Lady Amin on the Unity of Essence" (Ahlesarmadi & Izadi, 2013) in order to investigate the claim of Hakim’s confusion between the copulative and inhering existence leading to the existence of dualism. They believe the origin of this accusation is known in the interpretation that Aqa Ali erred for the copulative existence and experienced dualism. Because of dualism, he is a dualist who relates causality to the elaboration principle. Not only has this view not been successful, but it has also been in conflict. While the explanation of Aqa Ali Modarres about the individual unity of being such as introducing a copulative made existence as a pure connection to the creator, the introduction of copulative existence as a letter existence, the praiseworthy and detailed efforts of Hakim in the expression of unity in diversity and diversity in unity, returning causality to the elaboration principle, explaining the relationship between evident and manifested aspects, and other similar teachings all show that Hakim thinks in pure unity and he is acquitted of the charges. The mentioned article seeks to address the issue of confusion between the copulative and inhering existence to prove the accusation of Hakim's opposition to the individual unity of being. But, the article has turned to accusation both in terms of extracting and gathering opinions and in terms of inferring and judging. Fragmentation of expressions and showing paradoxical the coherent and transcendent approaches of Hakim has also been a tool for this purpose. Referring to explicit statements and strong positions of Hakim shows that the article did not understand the basis of Hakim’s thoughts and the instauration of individual unity of being and also did not present a just judgment.

According to the second law of thermodynamics, irreversible processes in an isolated system move towards the goal of reaching maximum entropy. In this state, mechanical work is converted to thermal energy and thermodynamic equilibrium occurs; which is determined by the equilibrium in temperature, pressure, etc. Assuming that the universe is an isolated system, the second law of thermodynamics states that the fate of the universe is a state of thermodynamic equilibrium in which all mechanical energies are converted to thermal energy and the heat is dispersed all throughout the universe. In this state, there will be no movement and the universe will expire; an event called the “heat death”. This theory has certain theological implications that can serve as a proof for the perishability of the material world. And since decay implies creation, the heat death theory can be considered an argument in favor of the temporal originatedness of the material world.

Explaining the quality of divine knowledge, especially the knowledge before creation, is one of the most important and difficult issues of divine wisdom. The most valuable narrations of the infallible Imams (as) in each period represent this profound knowledge, which, due to the miraculous nature of its system, has led to a disagreement among scholars in meaning, ranging from low to deep levels. Ṣadr al-Muta'lihīn is the founder of a new and innovative way of describing the traditions of monotheistic theology from the Imams of Ahl al-Bayt (as), as he causes the opponents and supporters to challenge, and influenced by him, describing on "Uṣūl Kāfī" continues. The explanation of narratives about divine knowledge, especially the quality of "knowledge before the creation", has many difficulties. Some explanations are not based on any firm basis, but they are established on elimination of the problem itself instead of solving the problem. In this regard, the separatists, in their explanation, have taken the principle of existence to be eliminated, and they have referred to it as "Knowledge without Known Object", and they considered it as the exact phrase in the traditions: “knowledgeable when there is no known object ". This phrase has been quoted first from Amīr al-Mu'minīn, and then Imam Bāqir and Imam Ṣādiq, and finally from Imam Riḍā (peace be upon them). The separatists effort in rejecting and delivering attitude is summarized by the explanation of Ṣadr al-Muta'lihīn and the magnification of their views. Their imitators, in the same way, have promoted their opinion and criticized the rival theory. In order to find out and benefit from the content of these narratives, the separatists’ claims in this regard have been analyzed.

Imam Khomeini’s view on the justification for bodily resurrection has demonstrated the competence of Mulla Sadra’s metaphysics and its profound groundwork for the explanation and consolidation of religious beliefs, thus his dynamic thought in different cycles of time. There are some people, however, who by throwing doubts and distorting Khomeini’s views try to ascribe anti-Sadraism to  him, particularly in the theory of bodily resurrection.   Imam Khomeini’s account and documented criticism of Sadra’s bodily resurrection and his defense of Mulla Sadra’s groundwork of metaphysics not only dispel the doubtful claims of Tafkiki school people, but also pave the way for others to benefit from Sadra’s noble metaphysics. The late Khomeini’s groundwork of metaphysics is identical with that of Sadra’s; however, his justification mostly rests on religious motifs, i.e. verses of the Qur’an and Islamic traditions. Imam Khomeini has followed up Sadra’s multifaceted view on resurrection in its epistemological ontological and psychological dimensions regarding it competent enough to settle the how-question of the issue. In the epistemological dimension, he passes by the superficial inquiry and rejects the resurrection of main elements theory as a necessary prerequisite for his view. In its ontological dimension, he pays serious attention to the graded existence of the soul in this world and the next and the promotion of body from potentiality and corporeality to its actuality and being incorporeal. In its psychological dimension, he proposes the how-origination of soul in its different phases and the body-mind relation as the main prerequisite to understanding the how-question of bodily resurrection .

Hakim Aqa-Ali Modarres has a salient innovativeness among transcendental wises. He inspires his innovative approach in challenging theory of physical resurrection from an anecdote which influenced his whole attitude and he uses transcendent rational rules to explain this anecdote for further use in proving physical resurrection. Uniting rational-philosophical fundamentals and anecdotal context is prevalent in transcendent wisdom. Sadr-al-Motaa’llihin first used this approach and manifested his expertise in elaborating and interpreting anecdotal context in both short or long philosophical works as well as interpretational works. Hakim Aqa-Ali Modarres by enjoying this legacy put a remarkable focus on a specific anecdote in order to explain modality of physical resurrection. His efforts in elaborating revelations are much valuable and also enlightening for researchers in this difficult field, whether his approaches match explicit intent of anecdote or not. Analyzing his understandings by rational criteria and critical analysis can lead to better way to comprehend religious texts.

The use of common terminology and simple language in Islamic sciences, especially in the realm of Islamic philosophy, to achieve efficient and effective interpretation and analysis is rare and has no abundant history. In this area, rich works with extended and fit analyses are also observed scarcely. Although in each period, a few examples of such works can be found, the oddness of philosophical thought is still fixed on its state. The formidable pen of professor Obudiyyat experienced the courage to step into this difficult way and pave the uneven path of philosophical thought and the rougher terrain of self-knowledge for the interested deep-thinkers. This work has a lot of innovative points and valuable and in-depth analyses, and its privileges are impressive and satisfying. In spite of all these positive attributes, there are a few disadvantages that point to the intractable peaks of transcendent wisdom and show that the bronco of thought must constantly be forced to prowl, and researcher should not be deprived from the help of other scholars, even if this help is received through the expression of shortcomings. In order to accomplish this end, this study points to some of these shortcomings, the most important of them refers to neglecting the doctrine of "haqiqat and raqiqat " (the truth and the inadequate) in complex discussions about self-knowledge, such as expression of the "stages of self", "hodus and qedam of self", the doctrine of "corporality of hodus and spirituality of qedam", "the unity of self with faculties and with active intellect". It is hoped that the book will be finished by the reflection of its conscientious intellectual and scholar author, and innovation in transcendent wisdom will be promoted outstandingly.

Philosophical theorizing based on religious texts and the related rational interpretation of these texts are among the sublime objectives and a continuous tradition of religious philosophers in their intellectual pursuit. After Sadra, these objectives and traditions have been followed and Agha Ali Modarres is one of the outstanding scholars committed to them. He has referred to some verses in his special theory on bodily resurrection and his most important reference is this verse: “Say: He will revive them Who produced them at the first, for He is Knower of every creation (Ya Sin, 79)”. He believes that this verse is enough to prove that bodily resurrection is done to collect the body parts from the physical world and to transfer it to the other world to join the soul. Moreover, by referring to the verse 62 in ChapterVaghee, he rejects Asharites’ view on element resurrection because they tend to believe in returning of the soul to the physical world. The other verses he has referred to without any explanation are verse 10 in Chapter “the Prophets” and the verse 27 in Chapter “The Romans, The Greeks” based on whichhe considers his theory provable regarding the concepts of source and resurrection. This outstanding scholar follows Molla Sadra’s teachings as far as he refers to the Holy Text for consolidating the foundations of bodily resurrection. However, he tries to present a new approach in sublime philosophy that has made him well-known as the “founding philosopher”. In order to ascertain his success in having accurate references to verses in the Holy Quran, his interpretations should be analyzed carefully. In so doing, a reflection on the verses preceding and following the verse 79 in Ya Sin Chapter casts doubt on Agha Ali Modarres’s views in terms of their agreement with content of those verses.