نشریه پژوهش های هستی شناختی
پیاپی 22 (پاییز و زمستان 1401)

Methodology of Islamic wisdom is one of the most important and influential topics in the understanding and progress of Islamic philosophy. A detailed understanding of Islamic wisdom methodology helps to show Islamic wisdom to be original and different from other philosophical schools; Unfortunately, the methodology of existing schools in the flow of Islamic wisdom has received less attention, reading and research. This article using library resources and using historical and logical-epistemological approaches and descriptive, explanatory, analytical and reasoning methods; It seeks to answer this question, what is the methodological structure of Islamic wisdom - with an emphasis on the ontological field - and what are its components? Scientific methodology is a process that is made from the stages of philosophical foundations, paradigms, strategies, techniques, methods, approaches and Attitudes in philosophy. Paradigms of Islamic wisdom include Masha, Ishraq, Masha'i-Ishraqi, Yamani, Sadrai and Neo-Sadrai, and the strategies of philosophical research are also divided into two parts, simple and combined.

Philosophers of the mind, based on various approaches to the problem of the mind, have proposed different criteria about human personality, "person" or "I". One of these criteria is having a first-person perspective. One of the proponents of this criteria is Lynne Rudder Baker, a non-reductionist materialist philosopher who considers human personality neither as an immaterial soul nor as reducing it over to physical things. According to her, a robust first-person perspective is sufficient and necessary condition for being a person. A being is a person if and only if it has the capacity for a first-person perspective. The robust first-person perspective is the ability to conceive of oneself as oneself, without the use of any name or description. It is same self-consciousness that distinguishes a person from other beings. In contrast, there is a rudimentary first-person perspective, which is specific to beings who, despite having consciousness, lack the self-consciousness feature. The present article has evaluated and criticized the Baker's point of view on first-person perspective with analytical and critical methodology. Ambiguity in the nature of the first-person perspective and being a person, an absence of argument for some claims and lack adequately clarity on some preconditions and presuppositions are some criticisms that were propounded on the acceptability and coherence of Baker's view.

For Martin Buber, the ontological approach of turning to the "other" is a way of life on which he based his works and thoughts. As a dialogue oriented philosopher, he has explicitly illustrated his primary approaches for relationship with "other," "I-It," and the "I-thou." He considers attaining the meaning of life as a subject of the "I-thou" relationships. Buber believes that the "I-You" relationship can perceive love because of its "subject-subject" nature. In this view, love is a passionate desire for a meaningful life that occurs only through meetings and "dialogue" with the "other"; In Buber's thought, genuine relationship are a person's path to an authentic encounter with the "spirit" or "eternal you" and to discover the meaning of life. To achieve this meaning and reach total humanity, the presence of the "other" and the surrounding world is necessary. In his view, the crisis of "meaninglessness" and "anti-otherness" of contemporary man is a perfect image of evil; What he calls the experience of chaos arises from the factor that led man to this situation, and that is the "dialogue crisis." Buber's thought establishes a connection between the fear of the other and the lack of meaning of life on the one hand and "non-dialogue," on the other. While explaining "dialogue" as Buber's ontological approach to "other," this paper aims to investigate the role of "other" presence and the essentials for the realization of genuine relationships to discover the meaning of life.

Ibn Sina's symbolic stories have always been considered as mystical allegories; The issue that has made the most important feature of these works, which is their story, less attention; If these works as works of art can fill the gaps in art-related topics in Ibn Sina's thought and illuminate new and different parts of Sheikh Al-Rays's thought on the subject of art. Among Ibn Sina's mystery stories, the status of the Risalat Al-Tair is different from other stories, a work that can be considered the key to understanding Ibn Sina's view of art. A work consisting of an introduction, the main and ending narrative, which is the story of captive birds that are looking for the end with their journey and behavior. In this work, Ibn Sina raises various issues that revolve around the axis of knowledge, knowledge, behavior, education and training; These issues are common to the issues raised in the Futwat Nameh in the type of view, expression and purpose. In this article, according to the topics and concepts discussed in the Risalat Al-Tair, this work has been examined with the principles and concepts presented in the Futwat Nameh  to determine why and how this work of Ibn Sina becomes a Futwatnameh for artists.

The phrase "the age of the world picture" refers to the age at which a human being is interested in mundane life and appeals to natural science achievements due to his/her trust on his/her own subjective reason. Hence, he/she builds the world depending on his/her mundane understanding, will, and needs. Demystifying the world and human being’s life is the essential virtue of such an age, in the sense that he/she has no desire to think about metaphysical mysteries of his/her life, like God, death, and immortality (hereafter life), and so on, but focusing on his/her thoughts leads to the development of the mundane life. As a result, some ideas, such as humanism, relativism and humanization of ethics, humanization of truth, and hegemony of quantitative approach to the world, secularism and materialism, ignoring death, and finally atheism or agnosticism, can be considered as the fundamental characteristics of such an age. Such a human being, due to putting aside metaphysical mysteries, was involved in some significant challenges and crises, some of which are meaninglessness of life, despair and emptiness, homelessness and unsafety, poverty and loneliness, inauthenticity, denying the other and appealing to violence. The way of his/her salvation is to invite him/her to contemplate the necessity of living with such metaphysical mysteries and differentiate them from the scientific problems of life. Also, he/she should notice the inability and restriction of their own subjective reason and natural or empirical science theories regarding understanding the essence of such mysteries.

Different interpretations have been given about the transcendence or dissolution of the "Brahman" of the Upanishads. There are some who believe that: Upanishads are a kind of return from the world to the inner person and it is a transition from polytheistic views to unificationist views in India. On the other hand, a group speaks of all divinity and dissolution of Brahman in the Upanishads. Also, according to the Upanishads, "Brahman" is sometimes described as the phenomena of this world, and sometimes it is introduced as superior to any name, description, or cognition. The writer's question is: How can the paradox of exaltation and denial of Brahman be explained? The results of this research are: 1. In the Upanishads, we are not faced with the mere supremacy of Brahman, and the supremacy of Brahman is constantly proved and denied. This apparently contradictory phenomenon in the Upanishads can be resolved by separating the two positions of essence and verb, or separating the inner and outer realms of Brahman; Second. Brahman in the position of essence has all kinds of transcendence except existential transcendence, and in this same Brahman, in the position of action, all kinds of transcendence are negated, and what is proved is presence, not solution; Third. Common names and characteristics that are common among us cannot be applied to Brahman because Brahman is infinite and common names and characteristics are determinative and limiting, and as a rule, Brahman should be abandoned and The Supreme Being of these matters is binding.

Legal and moral responsibility as well as human immortality in life after death and its reasonableness is based on the acceptance of "personal identity". Considering the existence of various changes in human beings, it is possible to accept this "personal identity" if, a fixed truth can be discovered in humans over time on the basis of an ontological perspective. Therefore, the important question is that, considering the existence of extensive changes during human life, what criterion is acceptable for personal identity? There are different views about the criterion of "sameness". The present article, with analytical-critical method, explains and compares two important views on identity, namely "psychic continuity" or "accidental identity" and the view of "non-physical essence". Paying attention to the important challenges of each of these two views will be a serious concern of this article. Since Mr. Mulla Sadra's point of view provides a precise criterion for this essential identity and does not have the problems of views such as physical continuity (especially my broad view), by solving the challenge of summation between "this identity" and "the essential movement of the soul", this non-physical essential identity is the chosen point of view. This article counts.

Turki al-Binali (1984-2017) is one of the most famous muftis of the terrorist group ISIL. He has given numerous lectures and works on the religious manifestation of ISIL and their crimes, including the description of the book "Naqaq al-Islam al-Ashra" by Muhammad ibn Abd al-Wahhab. The second case of these ten contradictions is "Recourse" means that the righteous mediate between the dead and themselves to express their desires, which according to Banali leads to the issuance of the jurisprudential ruling of Takfir and departure from Islam. The purpose of this article is to review and critique Binali's point of view by the method of "description and analysis".Binali cites some verses and narrations that indicate asking for prayer from God or implying the companions appealing to non-Prophet (PBUH) after the death of that Imam as evidence for his claim that this article is a critique of Banali interpretations of verses and narrations. It first states the answers in a solution, Then, the conflict and contradiction of Binali's view with the verses of the Qur'an, the prophetic narrations, and the biography of the Sunni companions and scholars and their sayings has been clarified.

In his Risālah fī al-’ishq (treatise on love), Ibn Sina has given an explanation of the flow of love in all beings, from hyle to pure form. By explaining that the goodness has two aspects: lover and beloved, Ibn Sina deals with the role of this attribute in creating the duality of lover in designer identities and beloved in higher being. Love in designer identities is the instinctive love of perfections that comes to them from the beloved, and this causes them to always be drawn to their perfection. The main issue of this article is due to: a) the necessity of recognizing instances of designer identities in the treatise on love, and b) explaining the position of designer identities in Ibn Sina's ontological system. The results of the research show that the examples of identities that Ibn Sina mentions in his treatise on love as the designer are based on their existential hierarchy: the souls of the celestial objects, the celestial objects, the general nature and the power of practical intellect that they are beloved by celestial objects, the element’s world, partial nature, and partial souls, respectively. According to Ibn Sina, designer identities, due to their natural enthusiasm and love instinct for pure goodness, cause continuous movement in the celestial objects, and according to their levels of existence, they cause continuous movement and perfection in the generation and corruption world.

Throughout the theological thoughts of Khwadjah Nasir al-Din al-Tusi, the influence of Avicenna’s wisdom is evident. Adapting the philosophical method he made it  common in Imamiyyah theology. In this article, Avicenna'sinfluence on KhwadjahTusi in two issues of "ontology" and "proofs of the existence of God and His oneness" has been studied and analyzed. The article is divided into two main sections. The first part is devoted to the cases of the influence of Avicenna's wisdom on Khwadjah’s theology and the second part is devoted to the cases of the independence of his view from Avicennain the two mentioned issues, using their most important theological and philosophical works. This research confirms that Khwadjah, while adhering to pure rationality in presenting Imami beliefs, has also used Ibn Avicenna's philosophical method in compiling and structuring his theological worksand some of his arguments on the subject of "proving the existence of God and His oneness" And part of the "ontological foundations" of his view has benefited.However, he has avoided using other views of Avicennaon these issues, whose argument is not strong enough.

Interaction between knowledge branches can have good achievements for human society. Multidisciplinary and interdisciplinary approaches also have the potential to bring us, albeit by a few steps, closer to what the real world is. However, this is not always the case! Sometimes the guild of epistemology longs to go beyond its own territory and dominate other guilds of knowledge, and this is the scientific imperialism of one branch of knowledge over the other. In this article, I try to show such a colonial interaction regarding the dominance of the school of nominalism over sociology in the form of the domination of psychology and economics. The research methods used in this article are of two types: library and basics analysis. The finding shows that nominalist social ontology can lead to the isolation and diminution of the social and the fattening of individual-centered discourse. In particular, the fact that both psychology and economics have pioneered this. In such a way that the imperialist epistemology of these two types of knowledge is increasingly dominating sociological thinking. In a way, their individual-centered ontologies have dominated the collective ontologies of sociology, and this type of ontology has also increasingly dominated the analysis of social issues. These conditions have led to a kind of reductionism in the analysis of social events. In addition, sciences such as economics and psychology, based on individualistic ontologies, try to explain phenomena that are clearly social in nature, and this is nothing but an imperialist invasion of the field of knowledge that can lead to fallacies. This imperialism causes it to create double darkness instead of shedding light on the path of knowledge.

The hermeneutic function and rational interpretation of the teachings of religion with an ontological approach is one of the most basic functions of Mulla Sadra's philosophy. The main issue of this article is how to understand the teachings of religion with philosophical arguments from Mulla Sadra's point of view. Let's deal with the theory of the adaptation of the worlds and the evolutionary motion of the soul. In this explanation, true theologians, and at the top of them the perfect man, with the intuition of the fact that the existence of God Almighty is in the highest order of existence and all the worlds are various manifestations of his single existence, reach a higher understanding of the teachings of religion and other human beings. In proportion to their existential order, based on the essential movement of the soul, they use the sea of ​​truth of the Qur'an and the teachings of religion;But the true understanding of the word of the Almighty is only those who, as a result of existential promotion and union with the higher worlds, with the help of revelation, intuition, and intellect within the limitations of the material world, have been able to achieve a correct interpretation of the revelatory text. Correct interpretation begins first with the understanding of words (apparent interpretation), then in the next stage, the interpreter, by using intuition, establishes a spiritual union with the soul and the interior of the world, and as a result, reaches the esoteric truths of the sublime system. In accordance with it.

Undoubtedly, the Holy Quran has been and is one of the effective factors in the formation, growth and development of some sciences and has also played a valuable role in Islamic philosophy. In philosophical cosmology, in addition to opening the horizons to the many issues mentioned in the Qur'an, it has also led to the reform and completion of some philosophical beliefs. This article seeks to prove the impact of the teachings of the Holy Quran on philosophical cosmology, for example the four cosmological issues of the beginning and creation of the world, the origin and step of the universe, substantive motion and consciousness And to study the consciousness of beings in a descriptive-analytical way and through this to compare the views of Muslim philosophers with the philosophical ideas of Greece. This research shows that in those issues that are rooted in Greek philosophy, not only are the cosmological views of Muslim philosophers not subject to Aristotelian ideas, but they are significantly closer to the Qur'anic teachings. Hence, the statement of Orientalists that Islamic philosophy is an imitation of Greek philosophy is untrue.