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The issue of existence doubt is one of the common issues between theology and philosophy, of course Islamic mystics have also paid serious attention to this issue and have discussed it in their books. The importance of this issue is so great that one can dare He said that after the "authenticity of existence", no problem in the transcendental wisdom has the value and importance of "establishment of existence" and the solution of most of the issues and problems of the transcendental wisdom depends on it. Whether this issue has Greek or Western roots or not has always been a subject of debate among experts, however, some believe that the detailed design of this concept is an initiative of Islamic thinkers and we have not heard anything about it in the thoughts of Greek philosophers. . The upcoming essay intends to compare the views of Plotinus, Proclus, and Allameh in this area while finding the roots of the question of doubt in existence.

The equivocation (ishtirāk-i lafẓī) and shared meaning (ishtirāk-i ma‘nawī) of existence in late Islamic philosophy (from the time of Mirdamad to the present era) has always been one of the most controversial philosophical issues. Some like Mulla Sadra and his disciples believed in shared meaning of existence and some others like Tabrizi and some of his disciples believed in equivocation of existence. Meanwhile, one of the unknown philosophers of the Safavid era, named Ali Quli bin Qarachaghai Khan - one of the disciples of Mulla Rajabali Tabrizi - has brought up a third assertion by the title incorporated (mutashabbaḥ) equivocation. He tries to prove this view by paying attention to the relationship between perceived and percipient and divine knowledge. The main issue in this article is the description and analysis of the theory of incorporated equivocation of existence as the third assertion in this issue; however, the analysis will not be free from critical aspects. The purpose of this article is to discuss and introduce this innovative theory to the academic community and thinkers. The research method in this article is descriptive-analytical. The summary result that the authors have achieved is that both arguments of Qarachaghai Khan to prove the incorporated equivocation of existence, due to ambiguity, lack of reasoning, incorrect presuppositions, and non-methodical presentation, do not attain the goal and the theory is vague and unjustified to a considerable extent.

Sheikh Shihabuddin Suhrawardi, known as Sheikh Ishraq, and Mir Muhammad Baqir Astarabadi, known as Mirdamad, are two great philosophers who believed in the principality of nature in their philosophical system and organized the other issues of their philosophical system based on it. At first glance, it seems that these two philosophers principally agree on the principality of nature and the sub-principles on which it is based, but by examining the works of these two philosophers some differences appear, differences which have had a special impact on their philosophical system and have led to completely different results. By collecting data through the library method, this article addresses the differences between Sheikh Ishraq and Mirdamad on the principality of nature. Therefore, using the descriptive-analytical method, the views of these two philosophers on the principality of nature are reviewed. The research findings show that although both philosophers believe in the principality of nature, they differ in their interpretation and the sub-principles that are based on it.

In the Holy Quran, the poor are introduced to God Almighty. In Islamic mysticism, this attribute was highly regarded. Mystics consider poverty to be important in describing creatures because it indicates the absolute need for manifestations. Poor is a creature that not only needs a creator in its creation, but also needs a preserver in its survival moment by moment. Poverty has been repeatedly expressed in Shiite prayer literature and in the prayers of Shiite Imams. The issue of this research is exploring the meaning of poverty in the prayers of Sahifa Sajjadieh. The ultimate goal of the research is to discover whether the poverty praised in the prayer heritage of the Ahl al-Bayt is the same as the poverty desired by Muslim mystics. In this way, this issue was explored analytically and by going to library sources. The final conclusion of the research is that poverty in supplication to the two parts of reprehensible poverty, that is, not acquiring wealth at least to the extent of sufficiency and praiseworthy poverty, means discovering one's dependence and inherent poverty on God Almighty. It is in such a position that the mystic, by accepting servitude which is the inevitable predestination resulting from the attainment of annihilation, sells his will to his intention, that is, the Almighty God, and entrusts the management of his affairs to him.

Al-Kindi is the first contemporary Mu’tazilite Muslim Philosopher, who has translated various works from Greek into Arabic during the translation movement period. Al-Kindi’s impression of metaphysics has been entangled with theology in such a way that in his definition of philosophy he considers it as knowledge about truth and causes and discusses it with a theological approach. On this basis, the present paper is intended to examine Al-Kindi’s impression of God and the writer attempts to clarify the limits of the independence of his thought from the Greek thought and the impact of the Islamic and Qur’anic approach concerning the concept of God. According to Al-Kindi’s definition of primary philosophy, “what status does God have in Al-Kindi’s philosophy?” Is Al-Kindi’s God a philosophical God affected by an Islamic-Qur’anic outlook or a God affected by the Greek outlook? Either as the Cause or as the Truth, God has an important status in philosophy for al-Kindi. Al-Kindi’s philosophical outlook and his definition of philosophy are to some extent affected by Greece and the Islamic approach. “Truth” and the “One” are two features of the Qur’anic God in Al-kindi’s view; and “pure is-ness”, “primal cause”, and “prime agent” are also the features of the philosophical God affected from Greek philosophy in Al-Kindi’s view. In this research, we would examine the concept of God given the definition of primary philosophy and Al-Kindi’s impression of it.

In Heidegger's philosophy, human being is known as an individual who encounter the reality of life directly in life experiece and existence concept and realizes absurdity and nullity of his existence. Concerning his limitation in time and death and considering his freedom and or option authority, he is able to choose a goal and or select pure life with release of self-alienation. All parts of Nahj-ul-Balagha, discuss human reality, his capacities and abilities and it conducts into educative self-alienation and sanity so, it recommends self-scrutiny and virtue in choosing the best way of life to go through happiness. This article aims to declare self-alienation in Nahj-ul-Balagha with respect to Heidegger's approach in a librrary and conseptual manner.

Martin Heidegger is one of the most influential contemporary philosopherswho holds a special view on the nature of philosophy. He believes thatmetaphysics deals only with existent,ignores the reality of existence,which must be the central subject of philosophy. He tries to open the way tothe reality of existence through the phenomenological,intellectualmethodthat leads to a kind of intuitive knowledge. Heidegger's critique ofmetaphysics, as well as his methods,claims face some challenges. The discussions that arise about the issue of the priority of the existence, gradationand unity of existence in Mulla Sadra's philosophy all address the reality ofexistence, not the concept of existent. In this paper, in addition to describingand explaining Heidegger's views on the nature of philosophy, we examinethis view through an analytical,rational method.

Intelligibles as universal concepts are divided into three groups of primary, secondary logical and secondary philosophical intelligibles. Highlighting the role of presential knowledge in obtaining the latter sort of intelligibles Allama Tabatabaei has defined them as concepts that though abstracted by mind characterize external objects. Similarly, Mesbah Yazdi regards such terms as abstracted by mind and indicating mode of being. He also focuses the role of knowledge by presence and activities of mind in exploration of such concepts and in this way expanded the extent of secondary philosophical intelligibles. Whether or not such concepts exist externally is the matter of disagreement between Allama and Mesbah. According to Allama they are somewhat existent as depending altogether on other beings but in the eyes of Mesbah they lack any external realization and exist only because their origin of abstraction exists and so such concepts serve the purpose of characterizing the ways and modes things are.

Nietzsche thought that the history of Western metaphysics is "a historical expansion of Nihilism”, and believed that the metaphysics has been ending to Nihilism and meaninglessness. Heidegger, on the contrary, plus to accepting this interpretation, believed that the history of Western metaphysics is the historical expansion of subjectivism which in his thought has ended to the oblivion of being. In Heidegger’s view subjectivism and the neglect of being are two equal notions. Based on the Nietzsche’s interpretation of the history of metaphysics as a historical expansion of nihilism and Heidegger’s interpretation of metaphysics as a historical expansion of subjectivism, to the article attempts to demonstrate that the possibility or impossibility of spiritual thought about the world- which the Being is it’s central and meaningful item- is grounded on possibility or impossibility of freedom from metaphysical subjectivism.

There is an inspired verse of the Quran that explains the highest truths in the phrase: Allah is the lighter of the heavens and the earth. The example of his light is like a tube. The first part of this verse speaks of this fact that God is the lighter of the heavens and the Earth, and the second part of it introduces the sample of God’s lighter. Some scholars and interpreters introduce twelve viewpoints concerning understanding the meaning of this verse. By inquiring these viewpoints, we can get to four main points of views: 1. God is the lighter of Heavens and the earth, 2. God is the guider of them, 3. God is the being of beings, and 4. God is the appearance of the heaven and the earth. Each of these viewpoints are compatible with some theological, philosophical and mystical bases. We, in this paper, speak of these viewpoints regarding their theological, philosophical and mystical bases and by comparative study and criticizing them, will choose the best one.

Muslims recieved Greek philosophers's thoughts after translation movement and constituted a philosophy known as Islamic philosophy by contemplating their philosophical heritage. The most important fundamental difference between Greek philosophy and Islamic philosophy that result in two independent philosophies, is another understanding of existence and different ontology. In this article, it is compared two salient philosopher views, Aristotle and Ibn Sina, about God and his attributes to understand these two different kinds of ontology. In Aristotle philosophy, God is unmoved mover and ultimate goal of the universe and his prominent feature is thought of thought. So God is not creator of anything and he does not have existential relation with anything. Ibn Sina following al-Farabi, introduced God as necessary being and pure existence who is in apex of causes and others are contingent and dependent on him by distinguishing existence and essence and also necessity and contingency so that posed another understanding of existence. Although here it is confirmed that Ibn Sina has got his thought material from Aristotle insofar as there is no Ibn Sina in absence of Aristotle, Ibn Sina philosophy, according to his different ontology, has fundamental difference with Aristotle philosophy.

the author, after a brief summery on the ideas of Jabriyah and Moffavazah and some other philosophers who believed in Jabr and Tafviz, pointed to the ideas of Ayatullah Mirza Mahdi Isfahani on Jabr and Tafviz. First, his general idea regarding this issue and a solution to it which is Amr Bayn al-Amrayn based on the works of Isfahani have been offered. Then he worked on four misunderstanding which cause elites turn into Jabr or Tafviz. He answered these misunderstanding based on the works of Mirza Isfahani. These misunderstandings are around four topics: the knowledge of God, knowing God as a Being, recognizing knowledge, power and logic as something in essence of human beings, tarjih bila morajjeh.

There are a few thinkers and research fields in humanities that do research without paying attention to method or having methodological approach. Methodology, basically in contemporary age has been considered as separate and independent research field that has attracted attention of thinkers in humanities, both is Islamic and western world. In this paper, it is aiming, by considering the method of philosophizing two famous western and Muslim philosophers, Martin Heidegger and Mulla Sadra, to study their methodological foundations in their philosophies. Since the thought and special method of philosophizing of these two philosophers has its more significance for researchers in humanities. Heidegger by his hermeneutical phenomenology, establishes his philosophical system and for getting an understanding of Being starts from Desein. Mulla Sadra, also, tries to understand the reality of Being, but by applying synthetic method in which participate of both argumentative rationality and revealed and mystical thought.

In contemporary existentialism existence has revealed itself in the world and other things that are also present. Such a view has a long history of religious tradition. There are many categories of existentialism in the story of Adam. The story of Adam shows aletheia human and becoming authentic to inauthentic existence and vice versa. In this paper we want to show that authentic existence is presence of gopd.

The present article is to survey philosophical principles of ontology on which transcendent politics can be based in a basic method of its own. Fundamental reality of being, hierarchical nature of being, its goodness, simplicity as well as truthfulness, along with Unity of God in creation and legislation and any act can be listed as elements of transcendent politics. These principles can easily constitute a basic method for producing transcendent politics so as to explain socio-political life of human beings and guarantee their happiness both in this world and hereafter. Concepts such as self-respect, justice, freedom, wisdom, rule and sovereignty, authority and legitimacy can be materialized only on true understanding of such principles. These and corresponding epistemic dimensions can provide not illusory but true knowledge in the domain of political philosophy and make the society the locus for Divine manifestation.

According to presupposition rule ascribing a quality to anything presupposes its subject. One instance of this rule is the ascription of being to quiddity which raise objections from early times among Islamic philosophers and received different answers. Having examined these arguments Mulla Sadra offered four responses to the above-mentioned problem: 1. This not the case for application of presupposition rule since existential proposition indicates the reality of something not a ascription of something to another. 2. The rule of presupposition applies only to the accidents of existence not to those of quiddities. 3. According to the fundamental reality of existence quiddity has no true reality so as to be subject to the presupposition rule. 4. Reason can consider quiddity as such devoid of any external or even mental subsistence therefore quiddity lacks any form of reality and cannot be a case for presupposition rule.

Étienne Gilson (1884-1978), a scholar of Medieval ages who shows much interest in Medieval philosophers, especially in Thomas Aquinas, in his famous work, Being and Some Philosophers, gives an account of the views of Ibn Sina as a philosopher whose thoughts were highly influential in Middle Ages and and criticized several problems of his philosophy including unconditioned quiddity, addition of existence to quiddity, essential contingency and principle of causality. According to Gilson unconditioned quiddity is inconceivable. The problem of existence as additional to quiddty is also more a matter of religion than that of philosophy. Essential contingency is a contradictory assumption and the principle of causality leads to unfree-will of God Almighty.The present article is to give first an account of what Gilson understands to be Ibn Sina's views in each problem and then deals with criticisms of Gilson which in his view challenge the ontology of Ibn Sina. Finally a critical analysis of Gilson's views as well as his critiques will be given.