mousa malayeri

English Today in parallel with the growth of technology we are witnessing the danger of the earth due to human incorrect exposure to it, so that the environment and accordingly, the nature of Iran has been involved in an uninteresting crisis, which is the result of inappropriate human behavior against nature this crisis has caused concerns among thinkers, for the continuation of human life And he has been compelled to think about the effects and consequences of his life and his excessive interference in nature, so many people have sought to solve the environmental crisis He is God who created you from the earth and chose you to build a mansion. God has not created man as a weed, but his creation is purposeful because he has made man his successor to benefit from the abundant resources of nature with his wisdom, but does not waste God has invited man to think about nature and ask him to protect the nature and prosperity of the earth, the crisis of the natural environment, the external manifestation of the crisis in the soul of a person who, because of the sky because of the earth, is now on the verge of destruction of the earth itself.

Al-Ghazali, as one of the greatest thinkers of the Islamic world, has proposed notable views on religious language. He has addressed the language of revelation according to ontological and epistemological bases and theological-mystical approaches. His most important work in this subject is Jawaher-al-Koran. In this book, which pertains to the period of his engagement with mysticism, al-Ghazali has comprehensively addressed the esoteric understanding of the Qur’an. Based on his notion of revelation and his theory of the conformity of different worlds, he tries to explain how and by which criteria the revelation descends, and also the way the entities of the spiritual world are represented in the mundane world. He, then, presents the way through which mystics can attain the purposes of revelation. This view which should be named the representative language of revelation theory is not similar to any of the theories of other philosophers of religion.

Qazi Saeed Qomi is one of the famous Islamic thinkers of Safavie era who, in his works, by the means of a philosophical, theological, mystical method and Ptolemy school, has evaluated the nature of spheres, containing the Throne and the siege. Although his words have been read in different ways, in overall, in a library research, from his point of view these two are prescience and pervasive knowledge of both earthly and divine worlds. The Throne is the symbol al-Mohit and al-Modabber, and the name of al-Rahman, the roof of heaven and the last and the most covering sphere among all the 11th spheres, a hallow spherical object with two floors, the abstract at the top and the physical at the bottom which organizes the Universe of Composition first and its edict continues to the center of the Continuous universe. Siege is also the symbol of Distinguished Existings and the name of al-Mofassel, the seat of the title Merciful, the 10th sphere, covering the starless sphere and covered by the throne, heaven stands between the siege and the throne and the hell places at the fungus of it. The theory of permeation of wisdom into Corporality (matter) and of the holiness of the Corporality are two new and also notable issues which he presents in explaining his opinions.

Although the concept of the ‘Rule of Grace’ can be accurately deduced through some Qur’anic verses and traditions (Hadiths), the Mu‘tazilites among all theological denominations pioneered in its extraction, compilation and application within the context of theology. The present article discusses the attitude of Shi‘ite theology toward the above-mentioned rule within the framework of three historical periods. In the first period, including the beginning of Shi‘ite theology to the time of Khawaja Nasīr al-Dīn al-Tūsī, the mentioned rule remained more or less the same as that of its Mu‘tazilites structure, where grace was divided into two folds: Providing and Determining Grace. In the second period, i.e. from the time of al-Tūsī until the late 14th century A.H., those two kinds of divisions were reduced to one: Providing Grace. In the same era, Allameh Helli did not acknowledge the sending of the prophets and the proclamation of religious obligation as part of the instances of Grace. As a result of this position and in addition to a series of doubts denying the necessity of Divine Grace, the logical credit and validity of sending prophets was gradually weakened and lost in the perspective of certain theologians. A third group of Shi‘ite theologians, from the late 14th century up until now, have attempted for nearly five decades to overcome the mentioned problems and objections in order to recreate the validity of the rule. Thus, the present article studies and explains the details of the three periods and seeks to shed some light on relevant historical developments and transformations.

Depicting God's attributes of the act in a way that ascribing those attributes to Him does not contradict the belief in His absolute indivisibility is one of the most important theological issues in monotheistic religions; an issue whose solution is not possible without considering logical and philosophical bases. This article has aimed to describe the quality of existence of such attributes applying the specific definition offered for the concepts of existence and Vujūd-e Rābiṭ (connecting existence) in Transcendent Wisdom. Ṣadrā changed the triple division used to be considered for all beings by dissolving the Vojūd- e RābiṭĪ (connector existence) into Vujūd-e Rābiṭ (connecting existence). His main point in this issue is to explain the way that changing beings are connected to God with indivisible existence.In peripatetic school, all the beings, as the embodiment of God's attributes of act, are regarded as connector existence. Considering them as connectors assumes a sort of identity and independence for them before the existence of God. By considering the propositions as simple and indivisible, and dissolving the connector existence to connecting existence, Mullā Ṣadrā established a stable logical and philosophical structure for a great upheaval in having a different perception of all beings. Based on this view there is no independent identity for beings before God and their existence is regarded as unreal. Accordingly the existence of all beings is similar to the existence of a connecting element in a proposition which is dissolved in the existence of the subject. Such new definition would remove the contradiction available between the existence of God's attributes and the indivisibility of His essence. The most important findings of this study are:1- Mullā Ṣadrā, by developing the MĪr Dāmād's theory in distinguishing between the connector existence and connecting existence concluded that after rejecting the idea of principality of essence there is no distinction between the connector existence and the concept of connecting. Therefore, there is no way to imagine that such a connector existence as an interdependent being with a distinct essence exists, since assuming the existence of such a being is totally inevitable based on the principles accepted by Mullā Ṣadrā. Thus, the only valid theory to describe the beings of the world is to consider them as connecting. Therefore, based on this theory, the same function which is assumed for the connecting elements in every propositions, it is considered for all the beings created by Almighty God. In fact, their existence is seen as just a connecting reality before His existence just like the existence of a connecting element between the subject and predicate in a proposition. Based on this view, as the linguistic and logical stance, like whether the propositions are simple or compound, can determine the attitude toward the connecting element in a proposition, in the same way, the philosophical stance can determine the status of the connecting existence and the reality of existence of all beings which are regarded as connecting. 2- Assuming the existence of effect as connecting, can determine its existence sort as an act of Almighty God. That is, any kind of independence or essence would be removed from its existence. This will lead to this notion that all beings except God are the instances of His radiance or manifestations of His reality. Thus, the existence of effect is unified with the existence of the cause. 3- Various attributes have been attributed to God in the holy Quran. Their semantic analysis and ontological exposition have been the main concern of all Muslim schools of thought. In Transcendent Wisdom, based on its bases of principality and analogicity of existence, a solid system of philosophy is established based on which the religious beliefs especially the issues related to God's attributes are precisely explained. Besides the above mentioned philosophical attitude, Mullā Ṣadrā has a special view in logic with specific consequences in defining the proposition and its simplicity and compound which is different from those suggested in Aristotelian logic.

The Existence of Divine qualities and their relation to the holy Essence of God have been counted from basic problem of theology on which different views have been presented in philosophy, theology and religious sects. The problem include the qualities of essence and the qualities of action both, the latter, however, is more considerable and difficult. As is understood in Muslim philosophers` thought, the qualities of action are those abstracted with a comparison made by human mind between God and His creatures. They cannot, therefore, be found in the Essence. In spite of the fact, however, there cannot be found any overall and reliable study in the field. In the present paper, based on an analysis of the concept of relation, it has been proved that relation is an objective being. However, when the qualities of action are regarded as existential and objective, a difficult problem happens; it is just the problem leading mu`atazilih to deny these qualities. In transcendent philosophy, based upon real establishment and gradation of existence, one may prove a type of relation between God and these existential qualities and, in this manner, considering the Essence absolutely pure, may know the Essence really an object verily qualified with them.

This article tackles the theories related to the Intermediary (bazakhi) body. First، all the theories concerning this issue are classified into five categories: (1) the theory of earthly body، (2) the theory of Ideal body، (3) the theory of the duality of Intermediary body، (4) the theory of reincarnation of souls، and (5) the theory of the denial of Intermediary body. Then، each one of these theories is analyzed and criticized. Through the next step، the theory extracted from the Islamic traditions is dealt with. Classifying the Islamic traditions related to Intermediary body into four categories، we discuss the mechanism through which these traditions are sorted out as well as their significations. Finally، the theory of time-detached Ideal body is introduced as the theory accepted by reason and tradition.