نشریه اندیشه های فلسفی و کلامی
سال سوم شماره 6 (پاییز و زمستان 1402)

Sadr al-Mutalahin believes that the fluid and unstable reality of man has natural, mineral, vegetable, animal, and human levels, and man is adjusting his identity step by step due to his actions, circumstances, and possessions. For this reason, human education is considered necessary and has a unique description, which is: "gradually filling the potential stages of a person's existence and building the essence of his essence due to virtues and moral perfections in the process of continuous creation, in order to bring a person to the perfection of faith and closeness." towards God." Such an attitude in relation to the education process leads to the emergence of new principles for this science, which include: the changeability of the human nature in the education process, the gradualness of the education process, the continuity of the education process, the ease of human education during childhood, the formation of the divine and divine seasons. and the realization of the element of faith in the human institution in the process of education, the two-sidedness of the process of education, the need for physical health and attention to natural tendencies in the process of education, the authenticity of the spiritual dimension of man in the process of education, the closeness to God, the desired perfection, and the standard of the value of moral action in The education process. In the current research, our aim is to describe the order of education and analyze the aforementioned principles by using the descriptive analytical method and assuming the anthropology presented in the transcendental wisdom.

After the decline of the Baghdad school (447 AH) until the formation of the Hala theological school (half of the 6th century) in Iraq, which was one of the most important and revolutionary schools in various sciences, including theology, there was a transition in the history of Imamiyya theology, and the Shiites were left without a theological school. The only field in which Shia had scientific efforts was the Ray seminary, in Ray the followers of other Islamic schools, especially the Mu'tazila, had an active presence and influence, and for this reason, the prevailing atmosphere in that field was ``Etzali'' rationalism. They made a diligent effort to follow the theological line of Qom and Baghdad, but they did not create a special change in theology, therefore, the field of Ray was not counted among the theological schools of Imamia, but it played a very important and effective role in the formation of the theological school of Halle in other ways. Therefore, this research aims to analyze and investigate the history, position, importance and key role of the Ray field as one of the important cultural centers of Iran at that time, which was the link between the schools of Qom and Baghdad, and its influence, using a library method. They appear in the history of Imamiyyah.

Ibn Sina and Mulla Sadra, each founder of a philosophical school, are among those whose opinions have led to a tremendous and fundamental transformation in various scientific fields. The basic difference between these two philosophers in divine science is in the kind of attitude that each of them have about the nature of science. This kind of attitude towards science has caused the fundamental differences between Masha'in and Hekmat Sadrai. In Sadra's wisdom, knowledge is an existential matter and has weak and strong degrees, and in the system of walking, it is a physical bag. In the transcendental wisdom, God's knowledge of the essence and knowledge of the creatures before creation and after creation is present knowledge, but in the wisdom of Masha, knowledge of the essence and knowledge of the forms determined in the essence is present and knowledge of external beings, before and after Creation is the science of design, achievement and detail. According to Ibn Sina, God's knowledge is a superfluous aspect of his essence and in a way, it is general. This knowledge is present, not passivity, and its rise is obligatory, not a solution. External objects are obviously obligatory, not essential. Mulla Sadra used the principle of "simple truth of all things" in solving science as equivalent to essence, and explained the theory of detailed science united with essential essence, which is one of his initiatives. According to this divine sage, the knowledge of God is inherent in him. Since the Almighty is the source of all things, and the Wajib Ta'ala is aware of all things through the description of development and emergence, with only self-knowledge.

The existence of the world of purgatory is certain from the point of view of the Qur'an and the Supreme Wisdom, and both of them are of the opinion that after leaving the elemental body, the human soul enters the world of purgatory and continues its life with an exemplary body and purgatory. Why the world of purgatory and how the body of purgatory is the two main questions of the seekers of truth, which we are trying to answer in this article with a descriptiveanalytical method, and for this purpose, first with proofs, some of which are completely new, to prove the principle of the world of purgatory and The reason for it has been discussed and then the question of how the Barzakhi body has been answered by capturing the most comprehensive features of the Barzakhi body from the main works of the Supreme Wisdom. The innovation of the present research is, firstly, to capture the sixteen characteristics of the Barzakh body, and secondly, to present some new and simple arguments to prove the principle of the world of Barzakh.

Fideism has gone through ups and downs from its origin to the contemporary period. In a period, faithism is beyond the subject of reason and sometimes beyond and beyond human reason. Sometimes faith is interpreted in such a way that it is not judged by the standards of reason. In a period, faith and reason are in a close relationship and we see a two-way relationship between faith and understanding. Kant with the irrationality of religious propositions and Kierkegaard with the lack of interaction between reason and religious teachings. The practice of religion is included in the Jirga of the believers, but the faith is expressed in religious experience in a different way from the previous periods, religious experience is not knowledge-giving, but a kind of feeling, the feeling of absolute and integrated reliance on an origin and a power distinct from The world is a religious experience (Makher, Otto) separating the field of religion from the field of understanding and reasoning and placing it in the realm of feeling.

The encounter between the Buddha and the mara, which in the Buddhist religion is known as the greatest battle of the Buddha on the way to enlightenment, has always been considered as an inspiring model and a path-breaker for the Buddhist seeker on the path of mysticism. In addition, this encounter can be traced in a higher realm, a realm in which man is the only actor in the world of possibilities, and on the way to spiritual transcendence, he must give in to this encounter.Buddha as a perfect human and Mara as the pole of evil are the only actors and roleplayers of this fundamental confrontation that man faces every moment inside himself and of course in the outside world. By rereading this confrontation, explaining its main battlefield and also recognizing the mara as an obstacle on the path of the Buddhist man on the way to happiness, this article tries to analyze the existential dimensions of the pole of good and evil within man in the Buddhist tradition, and since the best and most authentic The reading is from the Buddhist religion of the Theravada or Hinayana tradition, emphasizing the fundamental texts and the viewpoint of this tradition, it has gone to decipher this encounter.

The subject of knowledge, its tools and their validity has been one of the most important and first intellectual concerns of religious and non-religious thinkers. The discussion of the relationship between reason and religion and its impact on human religious’ knowledge and understanding is one of the most important issues in the field of religiosity and religions. He paid attention to the issue of whether religious belief is rational or non-rational that one should only believe in. In the history of philosophy, there are two views in answering this question: one is knowledge based on rationalism and the other is knowledge based on faith. The first point of view is that truth exists using reason and analysis and is based on facts, but the second group; Believes that faith is necessary and beliefs can be accepted without evidence or reason.In this article, first among the rationalists, Kant, Mulla Sadra, Clifford's views are criticized, and among the believers, the views of Coelho, Kierkegaard, Esho, and Plantinga are criticized, and then the Islamic view of the relationship between reason and religion is discussed and this theory is emphasized. It has been established that in Islam there is a harmony between reason and religion in general, and faithism as it is proposed in the West is not acceptable.

The theorists of most systems of thought in which there is belief in the “One” that is the origin of creation have tried to describe it in such a way as to create an understanding of it in the mind of man. In so doing, some have adopted extreme views while others have gone the middle way. A brief look at the history of religious, philosophical and mystical ideas shows that in describing the "origin of creation” some thinkers of various schools have adopted absolute anthropomorphism and some others absolute deanthropomorphism, while others have gone the middle way. In this article, the views of two great Muslim thinkers (

Identifying and analyzing the visual effects of the word Mustache of Allah in the Holy Quran Mustache, which embodies the image if the way in front of our eyes, is mostly used in the Holy Quran with the suffix Mustache of Allah and is often combined with jihad in the Mustache of Allah. This research seeks to recognize the verses of jihad analyze the reasons for honoring the efforts of Islamic warriors and to look at the lofty status of Mujahideen and martyrs in the Path of God. The word Moustache which is used about 173 times in the Holy Quran is one of the most used words in the importance of the use of this word in the present era, we will seek to understand the meaning of the Moustache, from an aesthetic point of view, and interdisciplinary activity. "Quran and art" in the field of Quranic research we will report its results, The Holy Quran paints a smooth and sometimes rough road in human thought. A person who for any reason decides to follow a path needs a path even though this path may be dark and winding, but in any case the appreciation of stepping on this path is in evitable for every path and the passerby has a vital in order to reach his very laborious and rough for the Mujahideen of Gods way just as the path of any desired and loved one can be like this.

One of the important topics in Islamic philosophy is the discussion of science, and it has been the focus of philosophers since its inception, and it can be safely said that philosophers have not had a single theory in this regard. Philosophers' opinions are ultimately different. In this research, we tried to use of Mulla Sadra's point of view on divine knowledge and the extent of his influence on Imam Ali's speech in Nahj al-Bala'ah, and to evaluate the commonalities and differences regarding divine knowledge from these two points of view. Mulla Sadra believes science is an existential matter with levels, and he believes God's knowledge of essence and knowledge of Creatures before creation and after creation to be direct and unmediated knowledge. Mulla Sadra pays special attention to verses and Hadiths in the issue of divine knowledge, like many philosophical issues. By evaluating the Effects of Mulla Sadra and precision in Nahj al-Balagha, it can be said that Mulla Sadra was significantly influenced by Nahj al-Balagha, because Imam Ali believes that God has knowledge of His essence and the possibilities before and after their creation.

The concept of human nature (Fitrah) refers to one of the fundamental and essential topics among scholars and intellectuals. The present research was aimed at examining the views and mystical approach of Ayatollah Shahabadi (May he rest in peace) with an emphasis on human nature (Fitrah). This was a descriptive-analytical research conducted by library method. The research findings showed that Shahabadi proves the obligatory nature relying on the seven innate matters, overall presented within ten arguments. He approached the proof of prophethood and the public Imamate through human nature, as one of his innovations. Shahabadi also extended the foundation of the theory of human nature to the realms of self-recognition (anthropology) and practical wisdom, adhering to the requirements of human nature (Fitrah) for the immateriality of soul and providing practical guidance for spiritual journey. Overall, Ayatollah Shahabadi’s approach to the issue of human nature (Fitrah) is predominantly intrinsically religious, occasionally blended with an intuitive and mystical approach. Hence, he primarily relied on Quranic and narrative evidence.