جستجوی مقالات مرتبط با کلیدواژه « Mulla Sadra » در نشریات گروه « علوم قرآن و حدیث »

Sadr al-Din Muhammad bin Ebrahim Qavam Shirazi or Molasadra, is a divine sage and philosopher, mystic and poet of the 11th century AH and the founder of transcendental wisdom. In his Masnavi, he has expressed some mystical, philosophical and ruling opinions. The aim of the current research is to investigate the attitude of the poet in expressing the term May with various interpretations, which is done in a descriptive-analytical way. From the findings of this research, we can refer to the concepts of May in this Masnavi. Mulla Sadra calls for the flame whose fire is like a burning flame and can erase the mystic's ego in the stage of annihilation in God. According to Mulla Sadra, the perfect mystic is in the fire of love, freed from the ego and intoxicated to observe the mysteries. is achieved When he is not drunk, he does not consider the possibility of an independent and separate existence. It is because the heart is the eternal place of his spiritual light, just as the dark house of the heart has been transformed into a glade of meanings due to the light of that wind. The wine that Sadrul Matalhin wants is the wine of knowledge of the negation of existence and lack of validity, and by drinking it, the mystic realizes the knowledge of absolute existence, which is indeed the secret of unity.

The present article investigates Mulla Sadra's point of view regarding the extra-terrestrial trees mentioned in the Holy Quran and explains, analyzes and evaluates his principles in this field with a descriptive-analytical method. "Zaytoune Tree", "Sedra Al-Muntaha", "Tuba", "Shajarah Tayyaba", "Zakum" and "Forbidden Tree" in the Quran refer to extraterrestrial facts and matters, and it is important to determine their meaning and existential position in the arc of descent and ascent. Mulla Sadra has interpreted them with his own ontological, anthropological, cognitive, linguistic and verbal foundations. Knowing the reality as two-level and the correspondence of their levels with the levels of human reality, knowledge, the Qur'an, as well as the adoption of a multi-source method in the interpretation and allegorization of religious texts, gives him the possibility to sum up the meanings of the interpretations and give various interpretations about these trees. However, it is possible that the application of religious and mystical principles with the Qur'anic indications be considered a type of free interpretation and passing through the pure interpretation.

The issue of Disjointed Letters (Al-Hurūf al-Muqatta'a) is one of the important issues dealt with by the commentators of the Holy Qur'an in different approaches. Mullā Sadrā and Ibn Barrajān are two thinkers who have discussed this, and their views are comparable. The purpose of this article is to examine Mullā Sadrā's and Ibn Barrajān's views on disjointed letters using a comparative approach and a documentary and descriptive-analytical method. Findings show the following and influence of Mullā Sadrā by Avicenna and ‘Ayn al-Qudāt. However, Ibn Barrajān's view on the general nature of Disjointed Letters is new. Mullā Sadrā believes that these letters indicate the ranks of beings. Ibn Barrajān considers these letters to be the medium of the Clear Book and the Qur’an, indicating the names of Allah. The views of these two thinkers are similar in terms of the possibility of understanding Disjointed Letters, grouping them together, suggesting oaths, the signification of A-L-M on the names of Allah, and the signification of Y-S on the perfect human being, and they differ in terms of the general nature of Disjointed Letters, their partial meaning, the extent of quoting verses of the Qur'an, and the influence of the others. The approach of the two thinkers (philosophical/mystical) plays a significant role in the emergence of similarities and differences. There are also critical comments on their views.

Man’s soul and its incorporeality have since long been one important philosophical controversy among philosophers who proposed their own theories along with their arguments.
In what follows, the author has studied the incorporeality of soul as per Ibn Sina and Mulla Sadra’s views and then compared them to the Qur’an and traditions. The adopted method is library references and descriptive-analytic. The aim is to show that reason and revelation agree on this issue. However, there is a difference of interpretation between Ibn Sina and Mulla Sadra on how the soul is incorporeal. This difference comes from the question whether man’s soul is created bodily or spiritually. Mulla Sadra’s major arguments -eleven mentioned in al-Asfar- owe to those of ibn Sina and Fakhr al-Din al-Razi. As to Mulla Sadra’s, we only address two arguments which seem less erroneous.
In the end, it becomes clear that the Qur’an and traditions suggest the incorporeality of the soul in various phrasings; they are more harmonious with Mulla Sadra’s interpretation than Ibn Sina’s, though.

One of the human states is sleep, which according to the narrations is the brother of death. It also constitutes almost a third of his life. The speaking soul, which is unmarried by nature, is freed from sensory activities during sleep and encounters the spiritual jewel and receives general and partial forms and meanings; He may forget them until he wakes up, which is not an issue, but if he remembers them without the interference of his imagination until he wakes up, he will have a true dream, and if he takes possession of them due to similarities or contrasts, the dream can be interpreted. but if the possession is beyond the mentioned limit and framework, a disturbed dream is formed. According to Mulla Sadra, some theoretical and practical functions of dreams are: confirmation and proof of the intelligences (angels) and the resurrection, facilitating the path of the seeker to God, prophethood and guidance to the interests of some worshippers. The present article tries to analyze the truth of dreams and its types as well as the function of each type from Mulla Sadra's point of view.

The concept of a perfect human being is one of the challenging concepts in philosophy and mysticism, which has been given various definitions. Aristotle defined man as a "talking animal and sometimes a political animal". Contrary to the definition of the first teacher, Ibn Arabi considers the human being to be a divine tender, which the Most High has breathed into the human body from his merciful soul and soul and has made him the sum total of the truths of the world and the truths of the truth. Since Mulla Sadra is strongly influenced by the opinions of Muhyiddin Arabi in his philosophical-mystical school, he considers man as the divine caliph and has comprehensiveness. By accepting the plurality of human types and denying the unity of human types, he believes that humans have different types according to their inner ecstasy and can go through all stages; Because in terms of humanity, it is constantly progressing from one existence to another and does not have a certain essence. The Western thinker, Immanuel Kant, as the leader in the field of anthropology, believes that everything - God and existence - finds meaning with man. The same person who, due to limited cognitive abilities, is unable to solve important issues; Because the world and God have become powerless, it provides a wide field for practical reason and ethics and has infinite dignity. Mulla Sadra and Kant are two thinkers who have addressed these two issues with two different approaches. This article aims to express the commonalities and differences of these two Islamic and Western thinkers by referring to the main sources and in a descriptive-analytical way.

This article aims to examine the ultimate goal of ethics by comparing the views of Mulla Sadra and Thomas Aquinas, two prominent Muslim thinkers. It seeks to elucidate the common aspects such as happiness and enjoyment in the concept of the meeting with God (Liqa' Allah) and the various forms of encountering God in this world and the hereafter according to these two philosophers. By analyzing and presenting their perspectives and arguments, the article demonstrates the convergence of these two philosophers in their foundations and beliefs. Aquinas' arguments for proving the meeting with God as the basic and ultimate goal of ethics are mainly based on the necessity of unity, transcendence, and divine love. On the other hand, Mulla Sadra presents different dualistic arguments, some based on a general ontological perspective and others on a specific anthropological perspective. Mulla Sadra does not consider anything other than moral obstacles such as excessive desire and anger as hindrances to the realization of divine encounter, emphasizing the possibility of universal and eternal perception of this mode of encounter, even in this world. However, while Aquinas agrees with Mulla Sadra on many matters, he holds a different view on the possibility of divine proximity and encounter.

Educational systems in any society have the responsibility to educate and prepare a skilled workforce for the economic growth of the community and its integration into the labor market and society. Governments, especially in countries with a public economy, have a significant influence on two aspects of the labor market. First, they legislate and provide the necessary budget for this sector, and second, they act as consumers. In essence, the university is a factory that the government both supplies with raw materials and capital and utilizes its product, which is the skilled workforce. However, it seems that in addition to individual expertise and abilities, individuals graduating from universities need to possess ethical qualities to effectively interact with society, the workplace, and their families based on their ethical principles, in addition to their expertise. The importance of nurturing ethical individuals arises from its potential to reduce internal conflicts, financial and moral corruption, and increase mental well-being and happiness. Therefore, it is necessary to formulate and implement strategies for ethics education in universities, both by the government and university management, through a comprehensive approach. However, having a strategy and providing ethical guidelines alone will not make the educational system ethical until ethics become ingrained in the character and inner behavior of individuals. In this article, a descriptive-analytical method is used, and solutions for institutionalizing ethical behavior are proposed based on the views and theories of Mulla Sadra, who is considered a prominent figure in the group of virtue ethicists.

This article examines the influence of the Quran and the Hadiths of Imam Ali (A.S.) on the mysticism of Mulla Sadra and analyzes its social and philosophical impacts. Mulla Sadra, a prominent philosopher and mystic, established a new intellectual system known as Transcendent Philosophy by integrating philosophical and mystical thoughts. This study first explores the role of the Quran and the Hadiths of Imam Ali (A.S.) as the main sources of Islamic mysticism. Then, the impacts of these sources on Mulla Sadra’s mystical thoughts are analyzed. Specifically, the mystical interpretations of the Quran by Mulla Sadra and his use of the Hadiths of Imam Ali (A.S.) in his works are examined. Additionally, the social impacts of Mulla Sadra’s mystical thoughts, such as the reinforcement of ethical and religious values in society and the promotion of behaviors based on justice and equity, are analyzed. Finally, the philosophical impacts of Mulla Sadra’s mystical thoughts, including the integration of philosophy and mysticism and the analysis of mystical principles such as the unity of existence and self-knowledge, are examined. This article demonstrates that the Quran and the Hadiths of Imam Ali (A.S.) have had profound influences on the formation and development of Mulla Sadra’s mysticism, contributing to the enrichment and development of Islamic mysticism and philosophy.

The issue reviewed in this research is the other and its effect on perfection of the soul from the viewpoint of Mulla Sadra's philosophy. Some contemporary thinkers in the West have paid attention to the issue of the other and various types of human relationships and each have addressed this issue from a different angle. Perfection of the soul is one of the issues that has been rationally justified by Mulla Sadra through the two principles of "corporeality of contingency and spirituality of persistence" of the soul and "substantial motion". The perfection of a person depends on the use of two theoretical and practical faculties and reaching the rank of acquired intellect and emptying the soul of moral vices. From Mulla Sadra's viewpoint, perfection of the soul can only be achieved through worldly mode of being and social life. Undoubtedly, in the social life, human beings are connected with others, and the prosperity and adversity of the soul depends, to a large extent, on how one interacts with them. Examples of others include the mass of people, the teacher and the guardian of the society. In the fourth journey, the seeker is inevitably connected with others, and thereby, he is not only a pathfinder in guiding them, but this connection is also effective in his own upward journey. In this article, the effectiveness of others in the perfection of the soul will be examined with an analytical method.

Intellect, as one of the tools for human recognition and knowledge, has a high standing among philosophers and thinkers. Respecting the status of intellect, Ibn ‘Arabī deems speculative intellect as powerless in knowing God. He believes that intellect has two positions in recognition of the Exalted God: first, the station of perception; and second, the station of acceptance. He views intellect powerless in terms of perception and recognition of the essence of God and some stages of His identifications and manifestations; but he also maintains that intellect is able to recognize God in terms of perception and in this perspective he does not believe in any limitations for it, even though the accepted subject would not be arguable and provable with the perceptive position of intellect. As one of the eminent Muslim philosophers, although Mullā Ṣadrā also maintains a high status for epistemology, he claims, by accepting limitations of intellect and rejecting absolute authority for it, that man can by means of rational recognitions move toward perfection of his soul and pave the way for perceptions beyond intellect. With reliance on the viewpoints of Ibn ‘Arabī and Mullā Ṣadrā concerning intellect and its limitations, the present research is intended to examine their similarities and differences in this respect.

Human beings have purposeful creation in the position of Ashraf and must achieve the degree of perfection in the path of life in order to be worthy of their main position. This important matter has made thinkers to express the way to perfection in many ways. Abu Hamed Mohammad Ghazali, as a thinker and thinker, has expressed valuable opinions about perfection by writing numerous works. The main purpose of this article is to investigate the effects of Imam Muhammad Ghazali's view on the perfection of man on his later thinkers in an analytical-descriptive way. From his point of view, the ultimate perfection of man is to gain control over the soul and as a result to reach the closeness of God. He has mentioned steps to get this rank. These steps begin with finding a guide (bearers of the divine message) and following religion and are strengthened by acquiring knowledge and knowledge. Then by avoiding vices and acquiring virtues, this can be achieved. Ghazali has created many developments in the field of perfection compared to his predecessors, the basis of which was the amount of benefit from religion. He has left his influence in various fields of philosophy, theology and mysticism, which shows the wide scope of his influence. Influences such as turning more attention to religion, moderate rationalism, the integration of Tariqat and Sharia, etc. Molla Sadra, Faiz Kashani, Sanai and Maulvi are among these thinkers who have been most influenced by him.

The purpose of the present study is to review the perspective of Mullā Sadrā about justice in the realm of politics and society with an epistemological approach to transcendental wisdom and mysticism. This research dealt with political justice from the view of names and it studied three names of al-'Adl, al-Moqset, and al-Halim. All three names with triplet concepts of belonging, substantiation, and creation were researched. The research method was descriptive-analytic and the results indicated that Sadrā, according to his transcendental philosophy, considers the universe to be the act of God and that the world qualities indicate attributes and features of the act of God and the excellent system. Therefore, we should be satisfied with the divine act as it is the basis of justice.

The truth of the material body and substance has always been discussed and studied by philosophers, and there have been various opinions about it. Leibniz gives a special explanation of the truth of the body by inventing the concept of monad and enumerating the attributes for it. The purpose of this study is to critique his views on the body and its characteristics based on the rational method in Islamic wisdom. The finding of the research is that although in cases such as proving substantiality for the body and the gradational perception for the absolute body, he approaches the transcendent wisdom, with the incorrect definition he gives of the concept of connection, he, in contrast to Islamic wisdom, views extension not as an essential property for body but as a secondary and transverse property; He also introduces the concept of "force" as the principle of objects by viewing the dimension and extension as something imaginary in body; While according to Islamic philosophy, force is accidental and may not constitute the substance and essence of body

In a major categorization, there are three different views on Mulla Sadra's methodology; it has been taken as 1) tautology; 2) an Eclecticism of the peripatetics, intuition and theology, and 3) a description of the various views and opinions. While Mulla Sadra seems to have a fourth method called "hierarchy". The hierarchy of Mulla Sadra's method is influenced by the discussion of skepticism, which is his epistemological and ontological basis. The property of Mulla Sadra, using such hierarchic method, goes through stages and hierarchies in explaining philosophical issues. First, he describes an opposite view and, then, criticises it and finally explains his own views. Therefore, Mulla Sadra has a special movement in expressing philosophical issues, while considering both external and internal aspects. This study, while describing and criticizing the three mentioned views, explains the fourth method and spreads it to Sadra's methodology in theology in a special sense.

By referring to Mullā Ṣadrā’s works, it can be seen that in his view, wisdom emanates from the Divine source, world of immateriality, and the world of angels. Receiving wisdom is subject to the fulfillment of some conditions in the emotional, action and cognitive dimensions of man. Emotional conditions such as character description, health of nature and good character and epistemic conditions such as sharpness of mind, speed of understanding and soundness of thought and action conditions also include things such as complete compliance with Shari’a, asceticism and piety. Achieving wisdom has special impacts on the field of knowledge and behavior of humans. In the field of knowledge, it causes a person to reach certainty and get out of doubts and... In the field of behavior, achieving moderation and complete compliance with Shari’a is also one of the effects and goals that follow from it. Mullā Ṣadrā also mentions such wisdom with attributes such as legal wisdom, exquisite and pure wisdom, oriental wisdom, etc.

Physical resurrection, which means the companionship of body and soul in the resurrection, has always been one of the important issues in the issue of resurrection, which has been the subject of controversy among many scholars. Through our studies, we found that Sadra Shirazi offers a different view of the Shiite scholars on the issue of resurrection. All this while according to the consensus of the scholars, the resurrection is physical and his opinion is in serious opposition to the hadiths received from the Ahl al-Bayt (as).

The school of segregation believes that the interpretation of the Qur’an only leads to the truths of matters from the point of view of the Ahl al-Bayt. The common view of “Esoteric interpretation” in the opposite sense has been criticized both semantically and by examining examples of incorrect interpretations by Mulla Sadra and others. Some contradictions in the speech and practice of human scholarly scholars also prove the inadequacy of the common view.

The purpose of this study is to make an analytical comparison between the concepts of the Id, the Ego and the Super Ego in psychoanalysis and levels of the soul in Islamic teachings with the method of qualitative analysis of texts and the observance of rules and criteria of interpretation. This is an interdisciplinary approach. One of the results of this research is the study of a conceptual model for the levels of the soul based on philosophical, mystical and interpretive approaches and its comparison with the threefold structure of personality in psychoanalysis. It can also provide a paradigm for a better understanding of the psychological concept of Psychic Apparatus: The soul and the revealed soul or “nafs mulhama” can be considered as two areas of the soul with the Id, the wise soul or “snaf aqila” with the Ego and the “nafs lawwama” or soul of the merciful and the evil is equivalent with the Super ego. In psychoanalysis, there is no conceivable correspondence for the levels of self-confidence, one whom God is pleased with, and satisfied due to the differences in the anthropological foundations.

Citing the hadiths of the Infallibles (AS) and explaining the various semantic aspects of the narrations is one of the most important concerns of Mulla Sadra in explaining the issues of transcendent wisdom. One of these hadiths that Mulla Sadra has used in many cases is the hadith known as "La Obali". According to the narration, God states that He created some human beings for heaven and others for hell and He is not afraid to do that. This article by descriptive-analytical method and reviewing several works of Mulla Sadra has conclude that this hadith is sacred and accepted by Shiites and Sunnis. Study of Shiite and Sunni narrative sources shows that no hadith can be found that exactly matches the words intended by Mulla Sadra. Nevertheless, there are hadiths from which the meaning of Mulla Sadra is inferred to some extent.