نشریه حکمت صدرایی
سال نهم شماره 2 (پیاپی 18، بهار و تابستان 1400)

The principle of “One” (Al-Wahid) is one of the most famous philosophical principle admitted by philosophers, but theologians such as Ghazali and Fakhr Razi did not accept this principle and tried to refute it. The most important proof is provided by Avicenna, and efforts have been made after him to strengthen these proofs and respond the criticism of it. Mohammad Husayn Gharawi Isfahaani ( the theologian and philosopher of 20th century), who has accepted Al-Wahid's principle, has argued and propounded some arguments that by using The” Necessity by something else”,” Essential possibility” and” Existential possibility” give clear explanations of it. By referring to necessity and possibility he concluded that multiplicity of these things result in the multiplicity of the essence of cause and effect and their respective aspects, and in contradiction with unity. The purpose of this essay is to provide a clear explanation of his arguments.

Corporeal resurrection that is one of the important issue in Islamic philosophy and theology has attracted attention of many Islamic scholars. Sadr al-muta'allihin is one of the thinkers who has explained the corporeal resurrection based on eleven principles of transcendental philosophy in the several of his philosophical works. One of these principles is the gradation in level of existence that has an important role in explaining the corporeal resurrection and the questions concerned with it. On the other hand Sadra's shifting viewpoint from gradation in level of existence to manifestation gradation affects the interpretation of many philosophical issues including corporeal resurrection. In this article have been tried to give a new explanation from corporeal resurrection based on the individual unity of existence and gradation in its manifestations. The result of this research shows that the resurrection based on individual unity of existence is negation of visionary multiplicities and returning the diversity to unity in human's perception

In the midst of all the announcements, debates, and discussions of the various discourses that are the legacy of human thought, the dominant discourse is the human rights discourse, not in one city or country, but in the whole world. Principles, rules and values of human rights and its various aspects such as relativism or the universality of human rights In addition to designing academic and philosophical meetings and symposia, It has been considered in private and personal circles and in the context of society. Therefore, re-reading the approaches and ideas of the great philosophers and understanding their views on human rights it can lead to a more up-to-date understanding of their views and the ultimate goal of human rights, which is human dignity and a dignified life and has a high place the intellectual system of many thinkers and philosophers. In this article, with the question of what is the place of human rights and its values in Mulla Sadra's thoughts, has researched with a qualitative method. it was concluded that in Mulla Sadra's intellectual system, according to his approach and philosophical theoretical foundations, human rights are not original and important to him.

The clear and distinct conception of "self-knowledge" in the methodology prioritizes other topics, since before analyzing the issues of self-knowledge and judgment about the existence and absence of sentences, attributes, consequences, and dependent variables, one should know what is self-knowledge and what is not? An analysis of the nature of self-knowledge brings us to two preliminary questions: What is the meaning of knowledge in self-knowledge? What is the meaning of "self" here?Sadr al-Mutalehlīn knows knowledge as "presence" and kind of existence. He also believes in the "truth of the soul," the soul is of the "fluidity" type, which is the fluidity of its essence, and moves towards evolution in the "substantial motion" of the lowest "order of being.Given that Sadra considers "self-knowledge" as self-existent, and the presence of the soul depends on its existence, based on the unity of the modulation of existence, self-knowledge in the transcendental wisdom system is of the utmost rank and is subject to the existence of the soul. The existence of the soul at every level is equally presence to itself. These countless degrees can be categorized in four domains of sensory, imaginary, rational, and supra-rational.

The concept of the substance in the Islamic philosophy - By raising the relation of existence and essence in Farabi and Ibn-Sina's thinking- differs greatly from Aristotle's philosophy. In fact, Farabi and his followers of Ibn Sina change their place in Islamic philosophy by transforming the system of Islamic philosophy and placing the concept of essence below the divisions of essence. This transformation has also widened in the ratio between substance and accidents. At the center of Sadra's thinking, which is the fundamental reality of existence, most of the philosophical issues are uncovered with a new image, which is the concept of substance and its relation to the accidents. Mulla-Sadra has transformed most philosophical issues, including the concept of Substance, into three steps. InThe first step, along with the people, express the views of the predecessors on the substance and its relationship with the accidents. In the next step, in line with the principles of Sadra's doctrin, he presents a new picture of the problem. In this step, two interpretations is observable at the relationship between the substance and accidents. In the first interpretation, according to the view that the essence exists accidental of the existence, the substance and the accident still have two ontological status and accidents also is independent from substance. But according to the second interpretation, which the essence has the epistemological dignity, The substance and its accidents are present in one being, accidents are Dignities of the substance. In this paper, we try to examine the evolution of the problem of the relation of substance and accidents, and give a more precise explanation of the finer image of Mull-Sadra to resolve some of the bugs.

Theory of contingency corporeal and continuance spiritual of soul human, was from excellency sadrolmoteallehin creations.The theory of the corporeality of contingency and the spirituality of subsistence in relation to the soul were Sadrolmotealehin's innovations.Based on those theories, he solved many problems in the realm of human ascension and found deep philosophical expressions concerning them.But, his viewpoints on clarifying religious stages like the before existence world(Alame Zar),tests taken from human beings before entering the material world,the concept of descent and, etc were of no success or achievement.Allame Tabatabaie, God mercy upon him, opened new doors to the humanity approach of philosophy as a philosopher adept in Sadrian philosophy and familiar with the Quran,prophets and their relatives(Ahl-e Beyt).There are innovative analysis and clarification Mula Sadra's philosophy should be previewed by.Allame clarifies all the human existing worlds, the before existence period, its rules and even better clarifies the human ascension

The intelligibles are general concepts and are divided in three kinds: Primary Intelligibles, Logical Secondary Intelligibles, and Philosophical Secondary Intelligibles. Allameh Tabatabai defines philosophical secondary intelligibles as concepts whose their predication is mentally and their qualification is externally. He emphasizes the role of intuitive knowledge in achieving these concepts. He describes frankly some concepts as philosophical secondary intelligibles, such as Existence and Non-existence, Necessity and possibility. About some else conceps, Allameh doesn’t speak frankly and even describes them as primary intelligibles, but based on his philosophical elements, we can considere them as philosophical secondary intelligibles. In Tabatabai's thought, philosophical secondary intelligibles have several features, the most important of which is the abstraction from the findings of intuitive knowledge. This paper, with a descriptive-analytical method, peruses the whatness and examples of philosophical secondary intelligibles in Allameh Tabatabai's thought.

Allah's knowledge of the universe is the same entity, and as divine essence is constant and unlimited, his knowledge is also constant and non-existent, on the other hand, we always see a constant change in a vast material world. The question is, how does the change in the partial and diverse affairs of the universe not change the trait of divine knowledge, and therefore does not change in the unity of God? The Islamic philosophers have explained the science of God in such a way that in the scientific relation of the constant and unique nature of God with the changing beings, no change in the divine nature is required. Therefore, philosophers considered the science of God to be a detailed science after nature, an exaggeration of essence. Ibn Sina referred to this syntactic science of material knowledge of variable as a partial knowledge of a variable.Al-Ghazâlî excused them from the views of the philosophers. Ghazali's forms to philosophers were that, although God would be in all aspects of the universe, but his knowledge of them would only be general and God's knowledge would be limited to general concepts and concepts.Mulla Sadra proved a glimpse at the same time as the detailed discovery of God and responded to al-Ghazali's forms. According to the basic rule of the divine knowledge of the divine beings, the presence of objects is in the right. God is in the degree of the nature of science to things, without plurality in its very nature, and information with all its richness and exuberance exists to the existence of a single universe and is manifested in the absence of plurality in it.

The present study was conducted analytically and inferentially aiming at investigating the ontology and the perceptual role of imagination in the opinion of Avicenna, Suhrawardī and Mulla Sadra. Avicenna knows the imagination faculty and imaginative forms as a material issue, and has no belief and care to the separate ideas world. Suhrawardī knows the imagination faculty material, while he sees the imaginative forms substantive (existing in the separate ideas world) and from the Avicenna point of view, the separate imagination world in emphasized. Mulla Sadra belives in the abstraction of imagination faculty and imaginative forms and like Suhrawardī, he knows the separate imagination world as a degree of “the Degrees of Existence”. Avicenna views the imagination as the perceived and imaginative and also as the main stage in concepts’ abstraction process. Suhrawardī believes that the imagination is the perception of absent and place of appearance of ideas world’s forms. Mulla Sadra knows the imagination and imaginative forms as the factor for mind formation, basics of epistemic activities and the interface of perception transformation. Avicenna believes in impression and incarnation of forms in self resulting from his belief in materiality of imagination and imaginative forms. But, via proving the imagination abstraction and imaginative forms, as denied by Avicenna, and also proof of joined imagination, as posed by Suhrawardī, Mulla Sadra succeeded to elaborate the imagination activity and emanative imaginative forms which led to important consequences in self-knowledge, alliance of self to perceptual forms and nature of identification process.

The issue of social sciences is of interest to many Islamic thinkers in this field and they are trying to free these issues from relativism. Allameh has been unique in this matter and has discussed credit perceptions in detail, which has been more than Allameh's innovations. In general, perceptions have two types, real and credit perceptions. True perceptions are independent and the criterion is the obvious conclusion of theoretical perceptions, and self-evident perceptions are the criterion and do not need an external criterion. But what matters is the credit perceptions on which the foundations of ethics, law, and the social sciences depend. These perceptions can be explained by the mechanism of validation, in the sense that a relation is first perceived externally between two real things, which is a real relation and is realized externally; But because of his feelings, man takes this real relationship out of its real place and puts it between himself and something else. In cases where validation occurs, that perceived external relation is always thought of as rationally philosophical. Allameh believes that one should not confuse the origin of the object with the object itself. In general, Allameh's relativism is quite different from the famous relativism. The criterion for cognition in credit perceptions is to be able to assume "must" in it. In the present article, we try to examine the criterion of the validity of recognizing credit perceptions in the social sciences and present its consequences.Keywords: Allameh Tabatabai, Real Perceptions, Credit Perceptions, Criterion of Truth, Must, Relativism..

The actuality of the soul in the emergence of perception accepted by Ibn Sina and Mulla Sadra. The acceptance of this view has two fundamental questions that shape the focus of the present research. The first question is how the power soul has a perceptual appearance, while at the very beginning it lacks it. And in the second question, considering that desires and sensual tendencies are in the direction of effective will, how can one between the selfish self-activity in the emergence of perception and the theory of conformity and the criterion of the truth of that collective form in response to The first question is expressed that the soul first accepts and after the study of the queen of the form, an object appears and in response to The second question states that self-determination in education is the basis of the emergence of perceptual forms. Also, self-actualization is related to the sensory forms of the subject matter, whose will does not interfere with it, and in relation to the first testimonies of the soul, it is necessary to make predicate proof for the subject and In the assertions of the theorem that returns to the axioms, when the initiation of analogy is put together, the result is derived from the causal principle, and the will of the soul does not interfere in determining the outcome, hence the inference does not conform to the viewpoint.

The principle of monotheism in the knowledge of the word, which is responsible for proving, explaining and defending the principles of belief, has a special status as the fundamental principle. The importance of monotheism as an underlying principle is to a degree that is the basis of religious teachings. Among the various meanings of monotheism, what is emphasized in religious teachings and which is the basis of the invitation of the prophets is monotheism. In this article, the rational arguments of Muslim philosophies have been discussed and evaluated in the demonstration of monotheism.The principle of monotheism in the knowledge of the word, which is responsible for proving, explaining and defending the principles of belief, has a special status as the fundamental principle. The importance of monotheism as an underlying principle is to a degree that is the basis of religious teachings. Among the various meanings of monotheism, what is emphasized in religious teachings and which is the basis of the invitation of the prophets is monotheism. In this article, the rational arguments of Muslim philosophies have been discussed and evaluated in the demonstration of monotheism.