پژوهشنامه حکمت و فلسفه اسلامی
سال ششم شماره 11 (پاییز و زمستان 1397)

Mulla Sadra’s role in systematizing and providing evidences for mystical ideas is undoubtedly agreed upon by the intellectuals and metaphysicians. Following philosophers such as al-Farabi, Ibn Sina, Khwaja Nasir al-Din Tusi and Dawani who harmonized mysticism and philosophy, Mulla Sadra rose to help it rise up to its peak unprecedented. Making use of traditions narrated from the Infallible Imams proposing Shiite mystical ideas such as perfect man divine guardianship and His vicegerent on the earth, Mulla Sadra aroused mystical inclinations among Shiite sages. Digesting mystical motifs in tune with the Shiite school, he restructured the issues of Divine Unity in a new particular plan. This article goes to illustrate Mulla Sadra’s role in the intellectual review of mystical ideas in their new life.

Environmental crisis constitutes one serious problem of man’s life of today. Most of such crises originate from the lifestyle adopted by human beings throughout history. In order to maintain a due pattern of how to behave the environment and to explain the Islamic permitted areas of treatment, the authors have descriptively and analytically examined the related verses and traditions on how to treat the earth waters mountains winds sky plants and animals. Viewing the especial emphasis of the Qur’an and traditions on the development of the earth, they have compared the desired development of Islam to the so-called that of western colonialist governments. Reconstructing the lifestyle on those findings will be an easy way-out from those problems of civilization and internationally.

The Late Sayyid Ali Qadi Tabatabaii is a 14th century mystic whose mystical school came from Najaf. There is a disagreement over what mystic Qadi’s way of mysticism comes from; nonetheless, the more correct idea is that he received his way from his master Sayyid Ahmad Karbalaii who took it from Mulla Husain Quli Hamadani who from Yayyid Ali Shushtari who from an unknown mystic named Mulla Quli Joala Qazvini. Sayyid Ali Qadi himself has purportedly said that he did not belong to any particular chain of mystics. The question studied here is the theoretical characteristics of the school of this great mystic, his particular style of wayfaring, innovations and role in Shite mysticism in recent years. Referring to his pupils and what is left from him, the author aims to prove that this great mystic has his own particular school in Divine Unity, guardianship and especially style of wayfaring. His legacy helped not only to protect mysticism in the Shiite world in general and in the Shiite seminaries in particular from regression and fall had already begun since 9th century, but also to promote it to its lofty and ideal status.

Out of different views about the semantic analysis of Divine Attributes, this article is going to critically assess the so-called negative theology in the light of the Qur'an and traditions. Having chronologically taken a brief look at such a view of the most significant theologians, the authors have come up with the failure of those negative theologians in their efforts to properly analyze the meaning of Divine Attributes; their failure in the precise understanding of the philosophical secondary concepts gave rise to their perplexity in the station of His Essence and that of His Attributes. Some of them have tried to remedy their philosophical error through their reference to the Qur'an and traditions. There are two sets of opposing traditions on the issue and the pro-negative theology traditions are fewer than the anti-ones. Furthermore, the context embraces merely the interpretation contrary to their preferred view. However, there some scholars who have interpreted the pro-negative theology traditions oppositely. Some negative theologians resorted to the verses and traditions just in order to excuse and justify their preferred view; nonetheless, what they did is no more than jary wa tatbiq (to apply a verse on particular situation and case).

As one topic of religious doctrines and in comparison to other issues of Islamic philosophy and theology, resurrection has a great significance for Muslim scholars to man’s fate in the life to come. In what follows, the authors have tried to study Shaikh Saduq and Sayyid Murtada's views (the two celebrated Shiite theologians) on eschatology and the how eternity of men in the afterlife. The method is descriptiveanalytic and reference to library. The outcomes suggest that both theologians have embraced the very principle of resurrection, thought Shaikh Saduq assuming an immaterial dimension of man has believed in the incorporeality of man’s soul. He argues that man’s mind is the same as his soul as the source of his life. One important point in his thought is his mention of awareness and perception of the independent soul after its separation from the body. On the contrary, Sayyid Murtada holds a materialistic view on man repudiating the very being of mind and differentiating between mind and soul.

Makr (scheme) might be devised by Allah human being and Satan. Viewing the aim of scheme, when devised by Allah it is approved but by Satan it is disapproved. Men’s scheme, however, when has a color of Allah like those devised by the infallibles is approved otherwise disapproved. According to the degree one is closer to or farther from Allah, one’s scheme can be evaluated better or worse. Allah’s scheme is characterized by speed, encompassment and the like. Although Allah’s scheme is the same in words as those of Satan and human beings, it is different in meaning and application. This point is understood from the study of the cases of Allah’s scheme such as those against His human opponents who devised many plots against the call of prophets towards the right path.