نشریه انسان پژوهی دینی
پیاپی 44 (پاییز و زمستان 1399)

The problematique on the nature of soul and body has been an axial issue in the philosophy of mind. In this research the nature of soul and body and their relation is studied in the view of Mulla Sadra which lays the groundworks of explaining Sadraic view in the problematique of the relation between soul and body.  Sadraic propositions and words are diversified and intricate to the extent that some scholars categorize his views under the union of soul and body while others hold that he believes in the distinction between them. It seems that shedding light on Sadraic meaning of soul and his consideration for different types of body play a critical role in deciphering his philosophical stance regarding this issue. This study, next to explaining triad bodies of soul from the viewpoint of Mulla Sadra, investigates the union of soul and body and collect and submit evidences to pave the way for recognizing Sadra’s adopted view on the soul and body.

Theoretical underpinnings play a determining role in identity of sciences, especially in methodology. This is also true about humanities. Theoretical foundations of humanities can be divided into some categories amongst which are sociological-anthropological infrastructures. Yet, within sociological foundations, the view toward the nature of human-social affairs, which serve as theoretical basis, possess a determine role in methodology of humanities. Considering the angle of look toward human, society and social affairs, three dominant paradigm in humanities determine the methodology in this discipline. Contrary to them, in Islamic intellectual system, another view toward nature and identity of society and social affairs exist that, in addition to radical contrast with the mentioned paradigms, has results and implications in Islamic methodology of humanities. The current research adopts a rational analysis method and in addition to critical analysis of the triple paradigms on nature of social affairs, investigate the methodological implications of the current underpinning in humanities on the basis of Islam’s intellectual system.

Aimed at answering “what identity does Man possess, what necessities are associated with his identity and which factors bring about deviation in thought on identity”, the current research has employed a descriptive-analytical method to investigate the nature of human identity through studying the anthropological thoughts of Ayatullah Javadi Amoli.  Research findings reveal that in anthropological thought of Ayatullah Javadi Amoli, contrary to its logical definition, the reality of Man in rational human is not limited to either genus or differentia but one or more differentia are also required which serve as the final standard in determining the real identity of Man. He determines distinguishing genus and differentia for Man’s reality and believed that Man has only one divine living meaning that foundation of Man’s reality resides in his divinity. By divinization it is meant God-seeking on the basis of theology and becoming immersed in divinity which in turn involves some necessities such as accepting religion, its beliefs and its values. Naturally, practical commitment to ethical values, understanding the real meaning of freedom, training theoretical and practical reason and understanding Man’s inherent poverty are amongst other necessities of living a divine life. There are some psychological studies (behavioral, emotional and attitudinal) which may deviate Man from understanding his real identity and flourishment of divine life.

The current research is intended to explain methods of acquiring episteme in Farabi’s Rational Training. In this research that employs Frankena’s inductive method, the data are collected on the basis of deductive content analysis in line with describing concepts associated with the subject of the study. To this aim, meanings and concepts related to objectives of rational training in Farabi’s thought are described and then concepts are listed in similar categories and realistic philosophical propositions associated with them are identified.  Finally, through Frankena’s inductive method, objectives, principles and methods of rational training in Farabi’s thought are derived.   The findings reveal that, according to Farabi, episteme is acquired through one of the following methods including 1) learning knowledge, 2) observation and 3) acquiring experience.  Considering the findings, it can be concluded that giving a more careful and meticulous look at these methods can play a vital role for syllabus designers, educational planners and teachers in planning and setting provisions in fulfilling rational training. Schools, as a small social unit, can play a critical role toward this objective.

Scientific authority and justice of the companions of the prophet has been amongst the frequent theological discussions in Sunni and Shiite discourse. Qualification has a determining role for interpreting Quran and tradition and reviewing the events occurred at the early Islam and through modification (revision) many of predicaments in the world of Islam can be solved. Shiite and Sunni adopt two different approaches toward the status of the companions.   One approach is established on the basis of the performance of the companions in relation with logical requirements of the action and evaluations through standards set in religious texts.  The other is on the basis of a confirmatory view and is therefore absolutist. Almost all Sunnis believe that all companions are just and find fault in their criticism. Naturally, in Sunni view the companions enjoy a distinct scientific authority however in Shiite view, the companions of the household of the prophet with infallibility characteristic possess ultimate authority while in other cases the companions are evaluated against prophetic book, tradition, tradition of the immaculate Imams and logic. In the current research these two views are compared on the basis of historical, theological, and traditional and commentary sources.

“Hypocrisy” is amongst most sophisticated political and religious concepts. In some verse of the holy Quran, concurrent with hypocrites, one more group is mentioned known as “sick-hearted” with both of whom some behaviors are associated. The current research, in addition to lexical, terminological and Quranic investigation of “hypocrisy”, “hypocrites” and “sick-hearted”, have delved into their characteristics in three dimensions of root, method and objective and concluded that in Quranic discourse hypocrite is a person that employs double-dealing and worldly desires to subvert Islamic government however, “sick-hearted” is a person that suffers from double-dealing and his carnal desires incites him to oppose the commands of the God’s successor. In spite of that he is not still dead in heart and he is not intended to subvert the government but to acquire material and carnal interests.

Human evolution after death is a divine knowing for understanding which referring to religious texts is necessary. A group of scholars believes that man can evolve only by performing deeds and divine duties. Therefore, evolution in Barzakh continues through worldly deeds which exerts lasting effects but Man seizes to evolve in the paradise due to seizure in performing deeds and duties. However, one more group hold that evolution is neither limited to a particular world nor to continuation of performing deeds. Evolution in paradise is the intuitive understanding of divine beauty by elimination of covers as the result of God’s boundless mercy and affection. The current study is intended to analyze and submit proofs for human evolution in paradise on the bases of Quranic verses and tradition, infinity of the resurrection, immateriality of graces in paradise, and divine everlasting blessing.  It is concluded that affection toward exalted being of God is the logic behind continuation of evolution in the paradise.

Learned people, in addition to placing extreme importance on dream, show especial consideration for the famous Hadith of “one who saw me in dream….” to the extent that paying visit to the prophet in dream and receiving a content from him is as valid as (and even more valid than) common hadith with authentic proofs. The dimensions and necessities for accepting this Hadith is neglected in the works of Mystics .This has generated heavy ambiguities in this regard.  Thus, in the current research, after explaining the position of this Hadith in the views of Mystics and underlining its necessities, it is answered why Satan is not permitted to enter into this kind of dream. Also, such an in-dream perception from the immaculate is compared with other kinds of dreams. Finally, worries and damages associated with trusting these dreams is briefly discussed which can lay the groundworks for conducting an in-detailed research aimed at reducing harms rather than denying the Hadith.

The earliest stage of human creation is embryo which has its own levels. When the Fetus is ensouled, the perfect human is created. The Fetus in all these levels enjoys an anthological dignity that prohibits its abortion. Thus importance of this article is enhancing knowledge on this subject. The problem stated in the present study is that some people, in spite of holding belief in innate dignity and value of Man, abort the fetus, seemingly they do not consider the fetus among human. This can violate Man’s ontological dignity and result in rebellion against act of God. This research is an attempt to answer this question that how presupposition on Man’s ontological dignity and humanization of fetus contradicts abortion. This hypothesis is formulated that when fetus is ensouled it is proved human and therefore abortion opposes the dignity that is endowed by act of God. This article has used library instruments and descriptive-analytical method to Investigate presupposition of Man’s ontological dignity on prohibition of abortion. It is concluded that fetus in earliest stage enjoys soul and in each state of development possesses some human quality and therefore its abortion or failing to keep it in custody, is in contrast with Man’s Godly-endowed ontological dignity.

Infallibility of prophets in committing discreditable and sins has been amongst the prerequisites of appointment for prophetic mission and guiding human toward perfection. Precise cognition of this doctrine has a critical role in human prosperity or wretchedness. Thus, numerous attempts are made by religious thinkers to identify its limits and boundaries and submit proofs for it. Therefore, this study used a descriptive-analytical method to delve into the view of Adududdin al-Iji, Ibn Abi'l-Hadid and Sayyid Haydar Amuli as representative of three different Muslim sects in theology. It is shown that boundary of infallibility is set differently by the three scholars due to their different underpinnings. This fundamental difference has brought about occasional difference in establishing their proofs. However, the three thinkers believe that infallibility is an endowment from the side of God, though their stance is criticized.

Undoubtedly association of human right with the all-wise God in Islamic concept gives it some characteristics amongst which are establishment of justice and protection of human dignity. One of the issues which can be investigated in this regard is to review some of rules related to illegitimate-born children including the rule denoting that testimony of a child born by adultery cannot be heard despite his/her justice and commitment to Islamic necessities. It is clear that holding such a discussion not only evaluates such a Fatwa against pure doctrines of Imamiyeh school of thought but also refutes some theological objections and questions. It is worth mentioning that different understandings of some jurist should not result in finding faults with jurisprudence and Imamiyeh developed school of thought which is built on the basis of justice and equity. Thus, the current study is a descriptive-analytical research which adopts a problem-based angle of look to criticize the proofs supporting the rule. Research findings show that the rule is not free from challenge and due to deficiency in proofs supporting the rule and considering absolutes and generals in this regard, hearing the testimony of these peoples is concluded.