ابن‏سينا

Therefore, our main question is what semiotic model can be sought in the context of these philosophical theories, what is the evolutionary relationship of these models with each other and what is the relationship between the Iranian semiotic model and the West.The findings show in the Iranian philosophical tradition, in the heritage of Farabi and Avicenna, an epistemic system which has roots in Aristotelian and Neoplatonic thinking based on rational presupposition of priori categories. To them, the beginning of the sign is where the active intellect adapts the forms of a prior art imaginable to material matters. As a result, Farabi and Avicenna represent a semiotic system in a modern sense. But Suhrawardi and Mulla Sadra introduce an evolutionary epistemic system, indicating the beginning of the abstract movement of the thinkers. This theory is similar to the ideas of the Renaissance in Europe and adapts to the modernist theories of semiotics. According Suhrawardi and Mulla Sadra, there are no selfsame signs. In their semiotics, except by the mind, the sign cannot reach the field of creativity and semantic interpretation. For them, the sign flows through the steady evolution of sensory differentiation into abstract and collective space. We show in his paper the usefulness of this implicit semiotics as a method for textual analyzing by analyzing a visual-verbal literary text.

It stands for a theory that dates back to pre-Plato Greece called Mimesis. Ibn Sina, as a follower of Aristotelian thought, deals with the theory of imitation. In the view of this Muslim philosopher, imitation often means storytelling. Since the Ascension of Prophet Mohammad (PBUH) is one of the most famous Islamic anecdotes and narrations that is required by the Qur'an, and if this event has a picture, if the desire to write it by artists in different periods is a picture that can be the most prominent, They are Shahrokhi's ascension letter. Therefore, in this research, the mentioned image has been studied based on Ibn Sina's theory of imitation and this article intends to answer the question to what extent the studied image, which is one of the images of Herat Teymouri school, has the characteristics of the theory. Do the imitations correspond from Ibn Sina's point of view? The results obtained from this research show that the orthographic artist of Shahrokhi's Ascension letter, according to Ibn Sina's theory of imitation, has both imitated what it was and has used the power of imagination to make it more beautiful or ugly

Aḍḥawiyah is a treatise attributed to Ibn Sina, which was a different work due to its characteristics, such as the author's special theory on the discussion of physical resurrection and also his special view on religious propositions, and there are differences of opinion on the date of its compilation. This article is organized in two parts with a descriptive-analytical method in the first part the evidences for attributing Aḍḥawiyah to Ibn Sina are examined and the date of its authorship is researched. Examining different sayings in the history of the writing of this treatise, citing extra-textual and intra-textual evidence, the late saying is preferable in the history of the writings of Aḍḥawiyah. In the second part, while analyzing the corrections made from this treatise, the corrections are known as being plagued by problems such as lack of access to other valuable copies in libraries, incorrect reports of the replacement version and incorrect recordings. So, the existing corrections are not satisfactory and the critical correction of this treatise along with the elimination of the existing deficiencies and disorders is necessary to present a revised and reliable text

The theory of "graded terms" (alfāẓ-e mušakkik) has been a subject of considerable debate among Muslim philosophers. The roots of this theory can be traced back to Al-Farabi and Avicenna. This article investigates whether or not the theory of graded terms is a legacy of Aristotle and identifies the problem it seeks to address. Aristotle's perspective on terms, especially the term "being", is examined through his works and then compared with the views of Al-Farabi and Avicenna. Additionally, Nasir al-Din al-Tusi’s claim that this theory was also articulated by Greek philosophers is critically analyzed. Aristotle categorizes terms exclusively as either homonymous or synonymous and makes no mention of graded terms (mušakkik). Al-Farabi categorizes graded terms under synonymous terms, while Avicenna, in his Logic of the Healing (Mantiq al-Shifāʼ), places them under homonymous terms. Nonetheless, Avicenna does not consider graded terms to be purely homonyms. This study demonstrates that Aristotle’s categorization of terms proves inadequate in addressing certain terms like “being.” The theory of graded terms emerges as a solution to this challenge

I argue that al-Farabi and Ibn Sina have a significant dispute regarding the analysis of the logical form of the subject matter of metaphysics: existence. al-Farabi asserts that "exist" has a disjunctive meaning, while Ibn Sina contends that it is a fundamental notion. I propose an explanation for this disagreement rooted in their differing views on the nature and structure of theoretical sciences. al-Farabi claims that theoretical sciences are mutually dependent, whereas Ibn Sina believes that higher-order sciences do not depend on lower-order ones, either in their subject matter or propositions. Based on these interpretations, I argue that the distinction between essence and existence poses a substantial problem within Ibn Sina’s framework, while it is considered trivial in al-Farabi’s metaphysics. This significant challenge in Ibn Sina’s thought elucidates the subsequent controversies in Islamic philosophy regarding this issue and the interpretation of Ibn Sina’s perspective. If my arguments hold, it suggests that Ibn Sina does not merely follow al-Farabi in metaphysics; rather, the evolution of Islamic philosophy marks a fundamental shift from al-Farabi to Ibn Sina.

The topic of the "afterlife" is one of the fundamental issues in philosophy and theology that has deeply intrigued Islamic and Western philosophers alike. This paper provides a comparative analysis of Avicenna's (Ibn Sina) and Descartes' perspectives on the afterlife based on their theories of the soul. It aims to identify the similarities and differences between these two prominent thinkers in understanding the fate of the soul after death. The central question of this study is how the differing philosophical foundations of Avicenna and Descartes have influenced their views on the afterlife. The research method is descriptive-analytical and comparative, utilizing primary sources and related studies to describe and analyze the theories of these two philosophers. The findings indicate that Avicenna, relying on the Islamic philosophical system and Peripatetic metaphysics, views the soul as an independent substance that reaches perfection through the active intellect, with its fate depending on its connection to the intellect. In contrast, Descartes, employing the dualism of mind and body and emphasizing divine will, sees the immortality of the soul as guaranteed. The fundamental differences in the epistemological and metaphysical foundations of these philosophers lead to differences in defining the soul, its quality of survival, and its interaction with the afterlife. The results of this study highlight the strengths and weaknesses of both perspectives and suggest that a comparative examination of these issues can foster interdisciplinary research in philosophy and theology, offering a deeper understanding of the concept of immortality and the meaning of the afterlife.

The soul is an abstract concept that requires the use of metaphor for its comprehension. The human mind is inherently incapable of understanding intellectual concepts without the aid of concrete domains. Cognitive metaphor theory (conceptual metaphor theory) demonstrates how humans utilize metaphors to grasp intangible phenomena, wherein the target conceptual domain becomes understandable through mappings from a source domain. This study adopts a cognitive approach to explore the conceptualization of the soul in Ibn Sinā’s works through anthropomorphic metaphors, framed under the overarching metaphor "The Soul is a Human" and its subsidiary metaphors. The findings reveal that the soul is made comprehensible through metaphors drawn from domains such as human life dimensions, including birth, management, ownership, worship, physical activity, social interaction, legal frameworks, and negative human traits. These metaphors illustrate the relationship between the soul and the body as well as its connection to higher principles, including the Active Intellect.

The principle of causality is one of the most fundamental principles in philosophical systems, although there are differences of opinion regarding its formulation and obviousness. The statement “every possible being needs a cause” is Ibn Sina’s formulation of it. From the perspective of most commentators of Ibn Sina, he believes in the self evidence of this principle. In his works, there are both interpretable evidences in favour of the self evidence of this principle and interpretable evidences against it, which may lead to illusion of contradiction among his statements. Some commentators have considered the existence of this conflict to be insoluble, while others have tried to resolve this conflict in favor of the self-evidence of the principle of causality. This research, which is organized by citing printed and manuscript sources and has introduced the views of some of these commentators for the first time, seeks to describe and analyze their views and evaluate them. The results of the evaluation show that, contrary to their views, the aforementioned conflict can be resolved in favor of the non-self-evidence of the principle of causality.

The theory of the accidentality of unity is seen in many works of Ibn Sina. It has attracted the attention of his commentators and critics. The statement that unity is an accident does not mean that, in his view, unity is included in the nine accidental categories; instead, he intended the additionality of unity to its subject and such additionality, as long as it does not extend to external occasion, can also be interpreted based on analytic accident. Leaving aside his explicit statements regarding the external accidentality of unity, an examination of Ibn Sina's works, based on the question of the possibility of interpreting the accidentality of unity as an analytic accident, yields three types of statements:  (1) Statements that, at first glance, could indicate that "unity is an analytic accident." (2) Statements according to which, in the case of some entities, the identity of unity with existence is raised. (3) A statement that states the identity of existence and unity in an absolute way. A rational analysis of all these statements leads us to conclude that Ibn Sina's statement about the external accidentality of unity contrasts with some of his other statements. This conflict seems to be due to a change in Ibn Sina's thought or an inconsistency in his intellectual structure due to a lack of a clear understanding of philosophical concepts and their relationship to reality. In any case, his view on the accidentality of unity cannot be interpreted as the external accidentality of unity.

The Book of Salvation (al-Najāt) is one of Avicenna's most significant works, encompassing essays on logic, natural science, theology, and mathematics. The latter section was added by al-Jawjazānī, drawing from Avicenna's mathematical writings. The theology part presents Avicenna's metaphysical principles and his final views on metaphysics. The section on resurrection is a central topic within the theology part. Avicenna states in the introduction that one of his objectives in writing the Book of Salvation was to provide a philosophical explanation of resurrection. In this theology, Avicenna bases his account of resurrection on various principles from his theoretical and practical philosophy, making it, in fact, a culmination of both. Since all currently published versions of the theology section of the Book of Salvation fail to meet the standards of a critical edition and have overlooked the valuable early manuscript of Murad Molla 1410, they cannot be regarded as critically edited texts. This highlights the necessity of producing a proper critical edition. The Murad Molla 1410 manuscript was transcribed by Riḍwān b. al-Sāʿātī, a sixth-century AH scholar, and underwent a thorough comparison with other manuscripts and works by Avicenna for fifteen years after its transcription. At the end of this manuscript, there are five "balāgh" notes (collation statements certifying that the manuscript was collated with a more original copy held by the teacher and confirmed to match it). Additionally, numerous other collation statements appear throughout the manuscript. The scribe also inserted valuable marginal notes, comparing the Book of Salvation with Avicenna's other works, including the Book of Healing (al-Shifāʾ) and Origin and Destination (al-Mabdaʾ wa-l-Maʿād). Given the importance of resurrection in Avicenna's intellectual system and the theology of the Book of Salvation, this article prioritizes and presents a critical edition of the resurrection section of the book. The edition is based on three early and valuable manuscripts from the sixth century AH, housed in the following libraries: Āstān-i Quds Razavi, Haraççi Oġlu, and Murad Molla. These manuscripts surpass all other extant copies in terms of both temporal precedence and accuracy. The article offers an analysis of the resurrection section in the theology of the Book of Salvation and provides a detailed codicology of these three manuscripts.

Moral education is vital in the structure of the educational system and upbringing, because morality and moral education are the basis of the foundations of social growth. The aim of the present study is to validate the moral education curriculum model in the second grade of elementary school based on the views and ideas of Ibn Sina. The research was applied in terms of purpose and quantitative in terms of method and survey. The statistical population included curriculum experts active in the field of moral education and the sampling method was purposive, and their number was 25. The research tool was a researcher-made questionnaire and its validity was confirmed by 9 experts in the field of educational sciences. The interpretive structural modeling method was used to validate the moral education curriculum model. According to the findings, the indicator "ownership and mastery of the self" is the basis of the indicators of the moral education curriculum, and the importance of this indicator is greater compared to other indicators. One of the intermediate goals of the child's ideological education is the development of Ibn Sina's ideological views. From this perspective, ownership and mastery of the self is the first method to achieve this goal. According to Ibn Sina, the overall goal of religious education is to develop students' faith and to make them accept Islam as a constructive school and to absorb its teachings as original and exciting ideas.

Undoubtedly, one of the most important philosophical discussions among the majority of philosophers is the problem of the existence of the soul, its essence, the quality of its appearance, its immateriality, and its subsistence. This problem is also one of the most fundamental and crucial issues for Muslim philosophers, and its kālāmī and philosophical outcomes cannot be ignored. This is because several religious beliefs can be explained depending on accepting this main element in Man’s existence. Without the soul, Man is not responsible for any obligation issued on the part of the holy legislator and, naturally, resurrection and the related problems become pointless. The importance of the soul for philosophers who are not committed to kālāmī and religious views indicates that this problem, irrespective of its religious nature, holds an important place in philosophy. Ibn Sīnā and Mullā Ṣadrā, as two philosophers who are also concerned about religious beliefs, have paid particular attention to the problem of the soul. Mullā Ṣadrā has discussed the existence of the soul, demonstrated its essential nature and subsistence, and explained the quality of its appearance in the form of corporeal origination, in fact, his new views in this regard are quite famous. However, this paper is intended to reveal that many of his discussions regarding the problem of the soul have been exactly borrowed from Ibn Sīnā. Referring to Avicennan views in Mullā Ṣadrā’s philosophy can greatly contribute to a correct understanding and justifiable interpretation of Mullā Ṣadrā’s ideas, particularly concerning the perception of the concept of the corporeality of the soul, which some wrongly equate with the corporeality of the soul at the beginning of its creation. Here, the author demonstrates that neither is this interpretation of Mullā Ṣadrā’s words correct, nor is this principle solely attributed to him. Rather, he has borrowed Ibn Sīnā’s philosophical views in this regard, as is the case in his other discussions in relation to the soul.

This article examines the role of tawakkul (trust in God) in religious and ethical education from the perspectives of Islamic theology and philosophy. Tawakkul, defined as complete reliance on God and the submission of affairs to Him after utilizing human capabilities, is recognized as one of the fundamental principles of faith in Islam. This study analyzes various dimensions of tawakkul through the views of prominent Islamic thinkers, including Avicenna, Mulla Sadra, and Al-Ghazali, while exploring its impact on the spiritual and ethical development of individuals. The findings indicate that tawakkul acts not only as a religious practice but also as a key element in the process of spiritual perfection and moral growth. Tawakkul assists individuals in facing life's challenges and adversities, allowing them to continue their efforts with peace and confidence in divine wisdom rather than succumbing to anxiety and worry. Furthermore, this concept is closely related to ethical principles such as patience, piety, and asceticism, significantly influencing individual behavior and character. Lastly, the article provides suggestions for future research on the impact of tawakkul on various aspects of personal and social life. This research contributes to a deeper understanding of the multifaceted dimensions of tawakkul and its importance in religious and ethical education within the Islamic community.

This paper examines the relationship between faith and doubt within Islamic philosophy, analyzing the role of each concept in the epistemological process. Drawing on the perspectives of prominent Islamic philosophers such as Ibn Sina, Al-Farabi, Al-Ghazali, and Mulla Sadra, the interaction between faith and doubt is presented as two complementary aspects of knowledge. These philosophers argue that doubt serves as a crucial stage in purifying false beliefs and attaining truth, ultimately guiding individuals toward heartfelt faith and certainty. Ibn Sina and Al-Farabi highlight the positive impact of doubt on strengthening faith, asserting that doubt acts as a driving force for the pursuit of more rational justifications. Conversely, Al-Ghazali and Mulla Sadra believe that doubt is not only an essential phase in the spiritual and intellectual evolution of a person but also facilitates personal growth and spiritual excellence. This paper endeavors to explore the philosophical analysis of these two concepts, investigating how doubt and faith influence the cognitive process and their impact on an individual’s intellectual and spiritual life. Furthermore, the study provides recommendations for future research on the interaction between faith and doubt and their effects on epistemology and religious psychology. The findings suggest that in Islamic philosophy, faith and doubt are not contradictory but rather work synergistically to enhance an individual’s quest for truth and personal development.

The concepts of good and evil are foundational topics in Islamic ethics and practical philosophy, consistently engaging the attention of philosophers and religious scholars. This study aims to comparatively analyze the teachings of Hadith and practical philosophy regarding these two essential concepts. Initially, the research introduces and examines the notions of good and evil in practical philosophy, where philosophers like Avicenna and Al-Farabi define good as the pursuit of perfection and moral virtues, and evil as the deficiency and deviation from this path. Subsequently, relevant Hadiths are explored, illustrating that good is characterized by obedience to God and adherence to divine commandments, while evil is depicted as disobedience and estrangement from divine mercy. In the comparative analysis section, the similarities and differences between these two perspectives are scrutinized. The findings indicate that both approaches emphasize the importance of justice, honesty, and benevolence towards others; however, they differ in defining the origin and nature of good and evil. Hadith teachings focus on religious and spiritual aspects, whereas practical philosophy centers on rational principles and social outcomes. The study concludes that integrating these two viewpoints can contribute to the formation of a comprehensive and applicable ethical system that encompasses both religious dimensions and rational principles. Suggestions for future research include examining the social and cultural impacts of these concepts and adapting traditional teachings to contemporary needs.

The concept of the soul's abstraction in Islamic philosophy is a fundamental topic that has a profound impact on mystical journey and spiritual evolution. This article examines and analyzes the teachings of Avicenna and Mulla Sadra regarding the abstraction of the soul, comparing the influence of this concept on the mystical journey in their respective philosophical systems. Avicenna, with a rational approach, considers the soul as an independent and inherently abstract substance that inherently possesses the capability to comprehend intelligible forms and attain truth. He emphasizes the importance of reason and intellect in the mystical journey and regards the soul's abstraction as the key to entering the intellectual realm. In contrast, Mulla Sadra, employing the theory of substantial motion, views the soul's abstraction as a gradual process achieved through self-purification and practical mysticism. He highlights the significance of mystical experiences and devotional practices in attaining the soul's abstraction and spiritual perfection. The results of this study indicate that while both philosophers acknowledge the importance of the soul's abstraction in spiritual evolution, they propose different paths to achieve it. These differences reflect the diversity in Islamic philosophical approaches and offer multiple strategies for spiritual self-development. In conclusion, it is suggested that future research delve deeper into this concept within other philosophical schools and explore its impact on psychological and social dimensions.

This paper examines the epistemological foundations of Tawakkul (trust) and Tafwid (delegation) in Islamic thought, analyzing the role of these two concepts within Quranic teachings, the traditions of Ahl al-Bayt (AS), and the perspectives of Islamic philosophers and mystics. Tawakkul and Tafwid, as two fundamental principles in the Islamic belief system, encourage individuals to place their trust and surrender in the divine will and wisdom. Initially, this study explores the position of these concepts in individual and social life through an analysis of Quranic verses and the traditions of Ahl al-Bayt (AS). Subsequently, it compares the viewpoints of philosophers such as Al-Farabi, Ibn Sina, and Mulla Sadra on Tawakkul and Tafwid with the teachings of Ahl al-Bayt (AS), demonstrating that these concepts are not only treated as matters of belief but also as epistemological and rational principles within Islamic philosophy. Furthermore, the study examines the influence of teachings from Sufis like Rumi and Ibn Arabi in reinforcing the concepts of Tawakkul and Tafwid and their role in spiritual ascension and mystical journeying. Finally, the paper discusses the impact of Tawakkul and Tafwid on the individual and social lives of people from the perspective of Islamic epistemology and provides suggestions for future research. The findings of this research indicate that Tawakkul and Tafwid, in addition to being spiritual strategies for coping with life's challenges, can play a significant role in fostering psychological tranquility and spiritual growth in individuals.