جستجوی مقالات مرتبط با کلیدواژه "روحانیه الحدوث" در نشریات گروه "علوم انسانی"

Upon stating the difference between sex and gender, this research would deal with the way in which human soul has come into existence and would go on to analyze the gender of the soul in respect to the theory of spiritual createdness (rowḥāniyat al-ḥudūth) and corporeal createdness (jismāniyat al-ḥudūth) of the soul. According to the theory of spiritual createdness, the origin of gender comes up only in sex and it has no place in the soul; therefore, the soul is immaterial in essence, lacks gender features and has its specific gender features only as per its various physical conditions. However, according to the theory of corporeal createdness of the soul and with regard to some of the philosophical principles of Mullah Sadra’s philosophy one can achieve conclusion that the soul consisting of body and female physical features is different from the soul consisting of body and male physical features in terms of physical, emotional, and cognitive tendencies and thus gender is an identity issue and the difference between the gender of man and woman is traced back to the very reality of their existence. Therefore, as from the viewpoints of the physicians and psychologists men and women are physically, psychologically, and emotionally different and also as according to religious texts men and women have different rights, so also in philosophical terms the soul of men and women would have their own specific psychic and sensual tendencies proportionate to their feminine and masculine bodies.

Discussion of the origination or pre-eternity of the human soul is one of the oldest and the most challenging discussions among the thinkers. The thinkers, with their various intellectual foundations and research methods, have different views in this regard. Many of the Islamic theologians believe in the temporal pre-eternity of the soul, except a small group including Khaja Nasir who believes in its origination. Among the philosophers, Plato – on the basis of his Ideas – believes in the pre-eternity of the soul. On the contrary, his pupil Aristotle, Avicenna, and Sheikh of Illumination reject the view of pre-eternity of the soul with their arguments, believe in its origination. Similarly, Mulla Sadra of Shiraz believes in its origination. He, however, uses the foundations of transcendental philosophy such as substantial motion to state his belief in corporeal origination of the soul and its spiritual survival – unlike Avicenna who believes in the spiritual origination of the soul. The mystics who have an important share in Mulla Sadra’s intellectual foundations seems to believe in the corporeal origination of the soul along with a belief in its integrative existence with its higher beings.

The transcendental theosophists believe that human soul is spiritual in respect to survival and contingence. In contrast to this theory، Mulla Sadra believes that the soul is corporeal in respect to contingence and spiritual in respect to survival. The main reason why Mulla Sadra has turned to this theory is the criticisms that he has leveled at the theory of the spiritual contingence. This paper seeks to explain the concept of corporeal contingence of the soul using Mulla Sadra’s terms، and also demonstrate that Mulla Sadra’s remarks in this regard are not always the same. It will، the، explain Mulla Sadra’s critique of the spiritual contingence theory and will conclude its discussion by defending the stance of the Peripatetic school by answering the criticisms leveled at it by Mulla Sadra.

There are three theories about the creation of soul: it is created before body, with body or after body. The first theory is approved by some scholars of hadith and theologians, creation with body is the dominant theory of theologians and creation along with body is Mulla Sadra’s theory and his followers. Sadra’s theory is consistent with Quran’s verses but there are some opposite narrations which should be interpreted in accordance with Quran. In verses 12 to 14 of chapter Al-Muminun: “And indeed We created man from The breed of mud (12)…Then[by envoying soul into the body] We Made a complete creation (14)”, it clearly talks of the creation of soul along with body; there are some other verses which approve this idea as well and the narrations may be interpreted in accordance to this idea.