جستجوی مقالات مرتبط با کلیدواژه « mulla sadra » در نشریات گروه « ادیان و عرفان »

The topic of theism among theologian philosophers begins with the proof of God's existence. Ibn Sina for the first time presented an argument based on the concepts of necessity and possibility and named it Seddiqin. Mulla Sadra criticized Ibn Sina and then based on his own principles, he presented another argument, which he believes is worthy of the name of Seddiqin. But commentators such as Sabzevari and Allameh Tabatabai, while critically looking at Sadra'i's argument, presented another version of this argument to be closer to the Seddiqin and to use fewer premises or to express it without any introduction. But the expression of these two philosophers was not immune from the criticism of later critics. In this article, which is done with a descriptive-analytical method, while critically reflecting on the latest expressions of this argument, it comes to the conclusion that the expressions after Allameh Tabatabai are also not free of problems based on the criteria of Seddiqin. including the fact that each of them depends on the middle term, or reasoning in circl, or is not compatible with the criteria of Seddiqin's argument. As the narrative evidence also indicates, God's existence does not require proof and in other words is not provable, but can be known through self-knowledge and mystical intuition. Philosophical expressions of Sediqin's argument, regardless of of their harm, have the aspect of informing, and learned scholars such as Mulla Sadra and Allameh Tabatabaei have also acknowledged this.

It is very important to explain the mystical and philosophical ontology of love and death by God, which shows the ultimate perfection and the end of the ascension of the lover. The purpose of this research is to explain the relationship between love and mortality in the works of Mulla Sadra and Ain al- Quzat Hamedani, and seeks to find out whether the relationship between love and the beloved remains in death, or whether love and death are mutually exclusive. This research, with the comparative analytical method and the use of library data, deals with the comparative comparison and analysis of the thoughts of Mulla Sadra and Ain al-Quzat Hamedani as two representatives of philosophy and mysticism. The death of a lover means becoming righteous and losing egotism. Death is the problem of love, and in the position of death, which is the ultimate love and a higher position than it, there is no duality of lover and beloved. Although the examination and analysis of common thoughts and themes shows the alignment of the views of these two scholars regarding the explanation of the relationship between love and death, but by comparing their views carefully, it is possible to comment on the superiority of Mulla Sadra's explanation. While accepting the correct mystical explanations, he provides a more detailed and deeper analysis of the relationship between love and death by benefiting from his ruling bases, such as the physicality of occurrence and the spirituality of the survival of the soul, the substance theory, the unity of the wise and the reasonable.He considered the death of the lover as the meaning of existential annihilation and the essential change of the natural determination to the right determination.

Anthropology is one of the most fundamental theoretical issues in the field of philosophy and mysticism, and religions in turn have expressed different points about this issue, Bonaventure in the theological system of Christianity and the Franciscan order, and Mulla Sadra in the theological system of Islam and the transcendental school, each with a view In particular, they have presented various claims in the field of the perfect human being and its dimensions. Bonaventure's spiritual man is explained very much around the axis of Jesus Christ, while Sadra's perfectionist man is given to every person who has a balanced scientific and practical effort. has to become, while Bonaventure considers this position only for Jesus Christ. Due to his maximum ability and knowledge, the perfect man of Sadra has leadership, therefore he can manage the social system, if such a claim is not seen in the spiritual man of Bonaventure. Bonaventure's spiritual man is very similar to Arshi's identity and Mulla Sadra's perfect man is both Arshi's and carpet's identity. What will be explained and applied in this article through the descriptive and analytical method and the library tool is the comparison of the points of agreement and difference between the opinions of Mulla Sadra and Bonaventure in the field of the perfect human being.

Monotheism and resurrection and the relationship between them are among the topics that Mulla Sadra has paid much attention to. Understanding Sadrachr('39')s monotheism without considering Mulla Sadrachr('39')s resurrection is a difficult matter. It will have previous wisdoms. Just as Mulla Sadra states the purpose of creation, that is, the descent from unity to plurality, the emergence of monotheism, so the purpose of the resurrection, that is, the ascent of multiplicity to unity, states the emergence and elaboration of monotheism. It should be noted that there is no primary monotheism and no secondary monotheism, because monotheism is a fixed thing, and only human science and knowledge are changing, and beings will eventually be described as non-existent, as they are in the beginning, only Eventually they will come to realize that their true identity is the same as being the same as being the same as being poor. All beings, from the intellects to the lower worlds, because they have nature, have a resurrection, and the origin of every thing is its specific end and resurrection. In other words, monotheism is one of the necessities of the existence of beings, but also the very existence and the very nature of them, which ultimately all return to the same monotheistic nature.

The present study adopts a descriptive-analytical approach to offer a definition of "knowledge by presence" (al-ʿilm al-ḥuḍūrī) based on the perspectives of Mullā Ṣadrā, as well as the interpretations provided by two Quranic exegeses, namely al-Ṣāfī and al-Mīzān. The objective of this article is to evaluate the compatibility between Mullā Ṣadrā's philosophical definition of knowledge by presence and the interpretations offered by his commentators. Additionally, it aims to examine the extent to which this perspective was utilized in Quranic exegesis by his commentators and followers. Ultimately, the analysis reveals that Quranic exegeses adopt a three-layered approach in defining knowledge by presence. These layers encompass the foundational principles, the specific terminologies employed in the definitions, and the associated conditions attributed to these terms. However, it is observed that, regarding the first two layers, Quranic exegeses often focus on a unilateral perspective that emphasizes only one essential element of knowledge, namely the knower. Regarding the third layer, they also place emphasis on delineating the characteristics of the knower. Furthermore, Quranic exegeses provide limited elaboration on the intricate relationship between knowledge and objects, the dynamic between the knower and the known, and the properties and connections that exist between the known and the knower, which all of these are emphasized by Mullā Ṣadrā. Consequently, consulting these Quranic exegeses alone proves inadequate in attaining a comprehensive definition of knowledge by presence. Moreover, although they address philosophical matters to some extent, these exegeses do not consistently apply philosophical principles to every aspect of their exegetical discussions.

This research focuses on the concept of moral rationality as elaborated by Ibn al-Taymiyya and Mullā Ṣadrā. Given that moral rationalism emphasizes the coherence of action and its consequences, as well as rational principles, we aim to compare and contrast the views of these two scholars in the following ways: A) endorsing the full dependence of morality on religion, Ibn al-Taymiyya’s view is close to the so-called divine command theory (or religious goodness and badness), and in the realm of moral action, he has developed a version of religious deontologism; B) drawing upon the conceptual distinction and co-instantiation of religion and morality, Mullā Ṣadrā espoused the so-called natural law theory (or rational goodness and badness), and in the realm of moral action, he tends towards the virtue theory. However, upon final analysis, Mullā Ṣadrā's approach appears to be more favorable. This is because it recognizes the inherent value and autonomy of moral life, while also acknowledging the experiential dimensions of morality.

The most important characteristics of intellect in terms of nature and meaning in the view of Salafism are: 1. Intellect is a kind of instinct 2. Contrary to the view of philosophers who consider intellect to be the essence, it is accident 3. The real meaning of intellect, as stated in the Quran, is heart 4. Intellect has multiple natures. Considering reason as an instinct shows the reduction of the dignity of reason as a source of perception in the eyes of Ibn Taymiyyah and his followers. This is despite the fact that, according to the verses and narrations and the opinions of the great intellectuals, reason has supreme dignity and distinguishes humans from other creatures. But in Mullah Sadra's view, intellect, as the highest level of the human soul, is an independent perceptive faculty and an abstract and immaterial essence. Compared to Ibn Taymiyyah's point of view, Mulla Sadra's view on the semantics and ontology of reason is closer to the meaning of reason that has been emphasized in the verses of the Quran and hadiths.
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Since its introduction to the Islamic world, “Greek thinking” was always acknowledged by Muslim intellectuals. Some intellectuals entered the Greek thinking after having accepted the possibility of gaining self-sufficient rational knowledge, trying to offer their own speculative interpretation of the Greek thought. Some others believed that there is an essential distinction between Aristotelian self-sufficient rational knowledge and intuitive knowledge based on revelatory doctrines. Mullā Ṣadrā Shīrāzī, as a major philosopher in the Islamic world, insisted on the genuineness of revelatory wisdom, and yet offered certain ontological principles and dew upon the philosophical heritage from his predecessors to show the significant of knowledge coming from demonstrative syllogism, and in a unique reading, he presented a graded unity between knowledge from dialectical wisdom and illuminative wisdom. The present article uses the analytical method to study the place of the “Greek identity” for Mullā Ṣadrā, which is might be helpful for an understanding of the nature of philosophy in the Islamic period and the relation between reason and revelation in the Islamic world.

One of the neglected areas of Sadra's wisdom is virtual sensual love and its relation to the inner structure of the family. The family and its strength is the main pillar of social ethics and its problems have devastating consequences in various areas of society. Mulla Sadra's analysis of the features and accessories of virtual love draws our attention to the high place of love in the family structure and its role in social ethics. The consequences of this love, by changing the insights and attitudes of spouses and overshadowing components such as love, commitment and patience, lead them to excellence in behavioral, moral and spiritual domains. At the same time, violence, lust and betrayal will disappear, and the system of education of children will be improved, which will eventually lead to the organization of the family system, the upbringing of an educated generation, and worldly and otherworldly success, and society will surely benefit from it. In this research, we explain how these developments take place in the shadow of sensual virtual love.

Explaining the nature of "traversal and being-in-the-middle motion" and their manifestation in the real world is among the crucial topics in the philosophical scopes. There are countless views regarding this topic, the most important of which is that of Avicenna and Mulla Sadra. Each of these views has its different requirements and leads to diverse consequences. The present study intends to analyze the views of these two philosophers on the nature of motion and their outcomes. Library method is employed to collect the needed data and descriptive and analytical methods are utilized to analyze the data. The results indicated that Avicenna believes in the external existence of being-in-the-middle motion and considers traversal motion imaginary and illusory, while Mulla Sadra considers traversing motion a reality with external manifestation and considers being-in-the-middle motion as a mobile connected thing with a unique existence which is totally included within time. Understanding this fact paves the way for the substantial motion and removes its obstacles. By proving the substantial motion, many obscure philosophical problems, such as the bodily resurrection, temporal or pre-eternity creation of the world, etc. were solved.

Science is one of the defining, perfect and essential attributes of God. God Almighty is all aware of his own and all creatures' essence. The levels of God's knowledge include knowledge of the essence, knowledge of beings and creatures before their creation, and knowledge of beings and creatures after creation. Allameh Khafri and his theories, considering he is precedent of Mulla Sadra, believe that God as essence has knowledge by presence which is infinite, infallible and unchanging. Mulla Sadra also without the slightest deviation from the originality of existence, without the slightest harm to the existence of discussion and the mere simplicity of God, he proves God's knowledge by presence in its essence, the knowledge of God in all things and essences as essence. findings The findings of the research indicate that despite the difference of opinion between Allameh Khafri and Mulla Sadra, the aspect of enlightenment has also been observed. The most important factors in the commonality and common language between these two thinkers on divine knowledge are the principles and foundations of their thinking, and the fact that they have considered the divine knowledge as eternal and the same as the divine essence. And God, in the essence of order, has a simple knowledge of all creature, which at the same time is the discoverer of the details of all creaures.

This study examines the meaning and function of reason from the point of view of Mulla Sadra and Mehdi Haeri Yazdi, the two great exponents of the Book of Sufficient Principles. Analyzing the meaning of reason from the perspective of two philosophers who are three centuries apart, indicates the importance of this study. Despite the three centuries of time difference between the two philosophers, there are many commonalities between their views. There are also disagreements about examining the concept of reason in the narratives of sufficient principles among them. In this article, we have tried to study the meaning and purpose of reason in the hadiths of reason and ignorance in the Book of Sufficient Principles. Her view is different and relatively new in jurisprudential and narrative form. Haeri's view is sometimes in line with Mulla Sadra's, and sometimes it is opposed and sometimes rejected. Finally, we explain and compare Mulla Sadra and Haeri Yazdi on this issue

The following research compares the viewpoint of Mulla Sadra and Muhammad Husayn Tabataba’i about the concept of Badā’ in descriptive and analytical approach.Mulla Sadra clarifies the reality of Badā' by referring to celestial population and analyzes the true course of it’s attribution to God; while Allameh Tabataba’i was able to explain the relation of Badā' with the traits and foreordination of the Almighty through the verses of the Holy Quran without mentioning the cosmos.Allameh Tabataba’i explains the truth of Badā' using the 39th verse of the Sura Rad and also extends it’s inclusion to all creatures who have a fate, and proves it's eternality.Unlike Mulla Sadra who believes that the truth of abrogation and Badā' are different, Allameh Tabataba’i considers them of the same reality, and counts their difference in their inclusion regarding the worlds of Creation and Legislation.Mulla Sadra approves the occurrence of Badā’ in the knowledge and narratives of Ma’suumin [pbut] (the Innocents), meanwhile from the viewpoint of Allameh Tabataba’i the occurrence of Badā’ in the knowledge and narratives of Ma’suumin is not allowed.Obtaining the viewpoint of Allameh about the truth of Badā’ and everything related to it from his publications, and comparison analysis of the viewpoints of Mulla Sadra and Allameh Tabataba’i are the innovations of the present research.

This study investigates the principles of esoteric interpretation based on Mulla Sadra's mystical thoughts. According to the author, in the realm of "mystical thinking", the subject of "esoteric interpretation" is not only an effective element in understanding the Qur'an and narrative texts, but also the key to understanding all real relations in the universe. One of the challenges in the opposition to mystical interpretation is to regard esoteric interpretation as opposed to the outward manifestations of religion, while what is achieved in mystical interpretation is esoteric meanings that have no authority without maintaining the outward manifestations. The use of the method of esoteric interpretation based on Mulla Sadra's extroversive and introversive interpretations is a very good confirmation of the acceptance of the method of mystical interpretation and the dominance of this method over his hermeneutics. In this study, the author seeks to find the foundations of esoteric interpretation in Mulla Sadra's mystical thoughts. According to the author, the basics of esoteric interpretation can be proposed in three areas; 1. ontological foundations; 2. anthropological foundations; 3. epistemological foundations. One of the most important and basic elements in these foundations is the multi lay redness of man, the Qur'an and the universe. Other foundations include the perfectibility of the human soul, esoteric journeys, creation of a sense of esoteric interpretation in the wayfarer, the need to understand what the speaker means to understand his words, and some other principles that will be detailed. The author's method in this research is a combination of narration and rational-mystical analysis. The purpose of this paper is to take a detailed look at the basics of Mulla Sadra's thoughts on esoteric interpretation through a mystical approach.

Man’s concern throughout history has been live a happy, pure and agreeable life; an ideal personal and social life, without oppression, injustice, and associared happiness, perfection, and immortality. In Sadra's thought, man can create a pure, eternal, and agreeable life for himself in this world and the hereafter; an individual and social life, with faith, pure, and licit in this world which contributes to living a blissful, eternal, life replete with divine blessings and attaining the position of nearness to God and his good pleasure. According to Mulla Sadra, man has a worldly life, purgatory, and hereafter and real life; a life that, leads to a life superior to the life in this world. At the beginning of its formation, the soul is a completely natural and it originates from the body, and with the passage of time and through the substance movement, it reaches the stages of growth and separates from its original low level. Man can be brought nigh to God, and among his righteous servants, a perfect man and among those who have attained the station of nearness to God and his good pleasure through free will, pure nature, the nature of his God and through faith, righteous deeds and by pursuing the path of servitude to God, escaping from the material world and removing earthly limitations from the heart. This study analyzes the nature and the position of an agreeable life in Sadra's thought using an analytical and theoretical approach.

The motion, life and time are dimensions of human existence and time is one of the most important philosophical issues in understanding the meaning and progress of life. In Mulla Sadra and Bergson's philosophies, time is related to the meaning of life. Here, pointing to the fact that they were contemporaries, and also their similar emphasis on the fact that time is the magnitude of any motive being,such as mankind, the relationship between time and the meaning of life can be explained and analyzed. In this research, the analytical-comparative method is developed to prove that one’s life is his presence in different stages of time and also the moments of life corresponds to the minutes of time. Thus the meaning of life can be concluded from two facts: first, the adherence of the system of life on the basis of the order and the sequence of time and second, one makes the present and the future according to his experience of the past.

The problem of substance has been a key and central problem in philosophy such that a philosopher’s position on this problem plays a crucial role in the whole of his or her philosophy. Moreover, the comparison among different views is one of the best ways to analyze and understand different philosophical approaches, which is why this paper employs a descriptive and analytic method to provide an analytic consideration of the views of two major philosophers in the history of philosophy—Aristotle and Mullā Ṣadra—about the concept of substance in comparative way. We conclude that both Aristotle and Mullā Ṣadrā seek to find the reality and origin of individuation and objecthood of things, seeing substance as what really exists and other things as existing in virtue of these substances, while Aristotle sees the “form” as the primary substance, holding that other candidates for serving as substance are merely secondary substances, and Mullā Ṣadrā draws on his primacy of existence (iṣālat al-wujūd) to introduce existence as a single and graded substance of which all entities are determinations.

Predication is among the important issues in logic and philosophy. The special importance of predication is due to the fact that it is the interface between mind and object, knowledge and known, subject and predicate, and various beings. Identifying the relationship between objects is possible through predication which is a sign of it-is-it-ness, unity and identity. Without predication, no relationship can be perceived between cause and effect and subject and predicate. Without doubt, any change in the division or meaning of predication is a sign of a different philosophical viewpoint. Mulla Sadra, according to his particular philosophical system and the system of the gradation of being that he proposes, has proposed a different kind of predication, which is known as "Haqiqah and Raqiqah." He has not explicitly mentioned this type of predication in the classifications he has provided, although he has used them in other places. However, Sadra's glossarists, especially Allameh Tabatabai, have clear statements in this regard. In this study, we intend to review the statements of the late Allameh concerning this issue.

The  question of  the  nature , of  the  soul and the  debate has long  preocc  upied philosophers , thus each on  the basis of  their  intellectual  and according  to current scientific findings of his time have tried to answer the questions to be outmoded . Sohrawardi and Mulla Sadra also not an exception, so that a substantial part of the works, of the philosopher and self-analysis to review and clarify the issues dedicated. The two philosophers have tried every way to his philosophical system of thought based on the fundamental questions that have been raised about the soul respond and express their views. This article is under review and comparative analysis of Sohrawardi and Mulla Sadra   about immortality of the soul in an attempt  to articulate and explain  the views of  the two wise comparative analysis of  evidence about the fact of the fate of the immortality of the soul the soul after the body of disarmament and  the continuation of life after death and reincarnation and the differences and similarities between these two views is a philosopher.