فصلنامه آیین حکمت
پیاپی 45 (پاییز 1399)

Sheikh Ishraq considers perception by presence - at least within the limits of vision, absar, - as a category of the knowledge by presence. By criticizing his point of view, Sadr al-Muta'allihin accepts a correspondent mental image of this perception. He believes that in this perception, the mind creates immaterial forms like those of material beings in itself. According to this, essential tangible from for Sheikh Ishraq is the material external form; while for Sadr al-Muta'allehin it is the immaterial mental form similar to its correspondent material external form. In this article, after a brief explanation of Sheikh Ishraq's view on the truth of tangible perception, we have examined the six major objections of Sadr al-Muta'allihin on this view and have shown that these problems can be answered at least with the help of the principles of the transcendent wisdom. Then, by proposing some objections to the view of Sadr al-Muta'allihin, we have proved that his view, although it can be considered a suitable explanation for imaginary perception, is insufficient to justify tangible perception. The purpose of this study is to show that Sheikh Ishraq's view on sensory perception can be defended with the help of the principles of Sadr al-Muta'allihin, and the ideas of these two eminent sages are more complementary than contradictory

Many Islamic philosophers believe in the existence of innate perceptions in human beings. Some of them have considered the innate moral perceptions as the best way to oppose moral relativism. In this article, we seek to find a solid support for morality and we seek it in Mulla Sadra's ontological system as well as in the issue of nature. In this article, after matching Mulla Sadra's view with the cases in which the word nature is used, we have come to the conclusion that according to the anthropological principles of transcendent wisdom, such as the originality of existence, gradational state of existence, substantial motion, human soul`s originally corporeal state, are not based on any acquired knowledge; But on the basis of the principles of "coexistence of existence and science", "simple science common to human beings" and also "essential knowledge of the caused necessarily contains the knowledge to the cause", the innate presence perception may be proved. This instinctual and instinctive perception leads to innate theology, and this principle will be a solid support for moral propositions.

The philosophical tradition of Muslims and Western thought were standing against each other at different times. With the advent of the modern era and the manifestation of its tangible achievements in industry and technology, there were many who became skeptical of the philosophical heritage of Muslims and a wave of Occidentalism spread. But this situation did not last long; gradually, thinkers emerged in the West who spoke of the crisis in European science and set off a wave of opposition to modernity. One of these opposing currents is postmodernism, which can be considered one of the latest philosophical achievements of the West. On the other hand, transcendent wisdom is considered among Muslims as the most accepted and convincing contemporary philosophical tradition. In this research, an attempt has been made to use one of the most important issues in philosophical discussions using the descriptive-analytical method; That is, to examine the issue of human identity from the perspective of these two intellectual tendencies. The author's aim in this article is to show that the West, which once considered itself a claimant of humanism, today leaves no identity for man and views him as humiliated, while Mulla Sadar's philosophy views human identity as dignified and that considers it to have transcendent and divine aspects. In the end, we will come to the conclusion that in Western thought, human identity will have no destiny other than despair and bewilderment, but in Sadra's view, the divine identity of man is in the pursuit of a sublime goal

Some of the descriptions that God has given about the believers in the Qur'an refer to love and guardianship and explicitly state that faith in God cannot be along with love for the enemy of God. In several verses, believers are forbidden to be friends with the People of the Book, polytheists and infidels. In this article, after explaining the relationship between faith and love for God, the reason for their conflict with the love of non-believers is explained from the psychological point of view of Mulla Sadra. In some of his works, Mulla Sadra has dealt with faith and its effects, and in other positions, he has raised the ontological issues of love. In this study, with the help of explaining the role of the heart as a level of human existence that is the place of knowledge, faith and love, we examine the effect of faith and love from and on each other to explain the why of the necessities of love in the Qur'an. Since the human soul is an immaterial and simple thing, the place of its desires is not disconnected from its cognitions. His loves and humanistic desires affect his knowledge so much that it can make the believer's insightful eye incapable of comprehending the truth and lead him to disbelief.

The body is constantly known to be of "continuous nature" as viewed by many Greek philosophers, such as Aristotle and Islamic scholars such as Ibn Sina, Suhrawardi, and Mulla Sadra. This view, needless to say, opposes the view of atomists who believe in the discontinuous state of body. Given that the latest findings of modern physics also support the view of the continuity of body, in this article we intend to explore the aspects of correspondence of the dominant view in Islamic philosophy with modern physics regarding the continuity of the natural body. These aspects are: the continuity of the fundamental fields of nature in the standard model of elementary particles, the existence of a common limit or component in the philosophical concept of "continuity" and also the "field" in modern physics in the form of Fourier integral or continuous sum of waves and simple partial fields can be explained. In addition, it will be argued that the concept of a complete vacuum (nothingness or non-existence), which is based on the particle view, is refused in both Islamic philosophy and modern physics

Understanding the relationship between transcendent wisdom and social science is of particular importance in describing and analyzing social science with an Islamic approach and how it has grown and developed from what it was and should be. The main question is what is the relationship between transcendent wisdom and social science, and what effect has transcendent wisdom had on it or what capacities does it have? The answer to this question depends on examining the impact of transcendent wisdom on social science in three theoretical areas, namely the deep and general foundations of Islamic social science, philosophy of social sciences and the field of concepts, issues and areas of Islamic social science. This research can be done by documentary method and interpretation and analysis of the content of texts related to transcendent wisdom. Each of the ontological, anthropological and epistemological foundations has had special effects on Islamic social science and has caused the coordination and coherence of social science with theoretical and practical wisdom in terms of subject, concepts, issues and methods.