نشریه حکمت اسرا
سال پانزدهم شماره 3 (پیاپی 43، زمستان 1402)

The Foremost of the Theosophers (Sadr Al-Din Shirazi) the founder of philosophical school of Hikmat Al-Mutalyah has invented the theory of related existence of the effect in the analysis of the issue of the relation between the essentially necessary being and the contingent being. In his exposition of this theory, he first relies on the principle of analogically graded unity or particular analogical gradation but finally he exposes the aforementioned theory based on the personal unity of existence or the hyper-particular analogical gradation in a way that the interpretation of the causal relation based on the analogical gradation will lead to the theory of existential dependence according to which the contingent being will have a dependent identity as compared to the cause not an independent identity separated from it. This study using a descriptive-analytic method debates Sadraean analysis of the prophetic traditions regarding essential monotheism Focused on the Ideas of Ayatollah Jawadi Amoli. Then, it studies the consequences and results of Sadra’s final reading of the theory of related existence of effect and its requirements in the interpretation of the prophetic traditions of essential monotheism. The prophetic tradition of essential monotheism suggests that nowhere is void of the divine existence. other words, contingent existence is a manifestation of the emergence of existence. God’s existential presence is constant. God is revealed in all things, because from His Absolute Presence, the contingent existence finds its existentiation. Of course, in the state of purity of essence, He is purified of all contigent properties

In the knowledge system of mystics and some sages, human beings are considered to have two types of birth. One is the physical birth that begins after the natural birth of a human being, and the other is the "spiritual birth" that, according to mystics, occurs after "voluntary death". Sadrul Mutalahin is one of the sages who explained the nature, reason and stages of achieving "spiritual birth" in detail, and Allameh Javadi Amoli, as a philosopher of the school of transcendental wisdom, has presented a unique interpretation of his thought on this issue. The aim of the research is to know the thought of Sadrul Mutalahin on the issue of spiritual birth with emphasis on the interpretation of Allameh Javadi Amoli. The research method is analytical-descriptive using library resources. The findings indicate the existence of a difference between the explanation of Sadr al-Mutalahin and the words of mystics. According to the thought of Sadr al-Mutalahin, the truth of spiritual birth is the result of attaining the universal status of a human being, or the union with the holy lights and world of intellects. He achieved spiritual birth by stepping on the path of spiritual life; He considers it possible to depend on voluntary death (negative aspect) and to achieve morality through religious austerities (positive aspect) in six stages. By going through these six stages, a seeker passes from the world of matter to the world of intellects, and acquires positions such as taking off the body,

Examining the history of interpretation in the context of women shows changes in the field of interpretation of the Qur'an. One aspect of the changes is attention to understanding.Also, the interpretations changed due to socio-cultural changes in the subject. Feminist attitudes are the most important of these developments. Some, like Barlas, have sought answers to feminist demands by using a different reading of the Qur'an. some, like JavadiAmoli, by focusing on the issue of women in the interpretation of the Qur'an, seek to provide new answers, appropriate to contemporary developments; The comparative study of these two attitudes, with the aim of evaluating the impact of the commentators' hermeneutic foundations on their understanding of the verses, shows the necessity of this research. Since the permissibility of beating women in verse 34of Surah Nisa is one of the most challenging issues in the field of women, the hermeneutic foundations of JavadiAmoli and Barlas's point of view in the interpretation of "Wadrbohan" are evaluated with descriptive-adaptive method. According JavadiAmoli's focus on the author and the use of words for the spirit of meanings, the verse may be suitable for the structure of the tribal life system and not the structure of the civil life. As a result, a concept of multiplication can be carried over the present tense.While Barlas, believing in the multiplicity of meanings of the Qur'an does not adhere to some of his hermeneutic bases like the author-centered one, and this leads to the imposition of his opinions on the Qur'an.

Mystics consider the divine essence without considering its determinations to be indescribability. According to them, "God's essence" is superior to any judgment and description, and all the attributes of essence refer to "assignments of essence".At first glance, this claim has at least three major problems: (1) it is self-contradictory, (2) it requires all the problems of some theological theories, (3) it is contrary to religious texts and even many mystical texts, in which it appears that the essence are described.In this article, we have evaluated these three forms with analytical-descriptive method and we have shown that all three of them are the result of not paying attention to the correct meaning of indescribability. The mystics mean by the indescribability, is not that God is absolutely unknowable and indescribable, so that their claim is not self-contradictory or requires closure, and it does not mean to deprive the divine nature of perfect attributes, which contradicts with religious and mystical descriptions.Mystics, like other prominent Muslim thinkers, accept the brief knowledge of God's essence, as well as the description of the essence of truth, to the extent that it is possible for a creature to know Him.The mystics say that all our cognitions and all our descriptions are limited, determined, and incomplete, through determination and to the extent of determination, and they are not describe His indeterminate essence, so that even the term "indeterminate essence" is a kind of definite description of Him.

Philosophy is the basic theory of human and social sciences, and transcendental wisdom, as a philosophical system, has the capacity to realize this basic structure. Humanities are responsible for explaining human voluntary actions, and from Allameh Tabatabai's point of view, human voluntary actions are a function of his credit system, therefore paying attention to credit theory has a decisive contribution in the study of human sciences, and considering that the systematic design of credit theory by him in Transcendental wisdom has taken place, the issue of this article is how transcendental wisdom is related to human sciences through the theory of validity. This article tries to show that the said theory is a link between transcendental wisdom and human sciences, according to the epistemological and anthropological foundations of Sadra'i philosophy.

The discussion of credits is one of the important topics that can be the source of works in various sciences, including jurisprudence and principles. The truth of credits and credit matters, types of credits and the relationship between credits and reality are important issues that must be addressed in the topic of credits. Many thinkers such as the late Esfahani and Allameh Tabatabaei have discussed the mentioned issues appropriately. Iraqi researcher is also among the thinkers who raised this debate in his fundamental discussions. From the Iraqi researcher's point of view, credits are divided into two categories, which are pure credits and real credits. He believes that real credits are appointed and become reality after the credit in the external world.His main reason for this is the survival of such credits with the assumption of creditors. His statement is flawed in many ways, and the most important flaw is that the idea that cedits such as property, after the extinction of creditors, still remain. it is not correct, because the creditors of stewardship of the property is intellectuals, and it is certain that if all intellectuals are destroyed, it will not remain and there will be no place to assume property.

One of the certainties of the knowledge of Islamic logic and one of the most influential components in understanding rational arguments from the perspective of this knowledge is the effective function of verbal indications in certain arguments. Constructive definition of meaning can be a way to know its complete structure, and to define meaning, paying full attention to its elements will play the most important role in this direction, because the set of elements and elements of meaning are its main structure; But studies show that the majority of famous logicians and researchers in this field paid insufficient attention to this issue; Therefore, it is necessary to examine and criticize their definitions about this issue.  The present article with a critical approach to these definitions, such as not paying attention to any of the elements of signification, not mentioning the statement of status, not distinguishing between the signifier and the signified, not mentioning the statement of attribution and limiting itself to the word science, etc., aims to explain the process and integrity. Arkan has provided implications in the definition. In the end, by providing a new definition by mentioning all the elements, the valuable position of implication in reasoning has been made appropriate.

The main theme of this article is to examine the epitome (fantasy) in the story from the viewpoint of Allameh Javadi Amoli. Using the transcendent wisdom, he has provided a unique view of the authority in the story that has not yet been addressed independently. In this study, first, by referring to the numerous works of Allameh Javadi and the foundations of his epistemology and anthropology, the role of the epitome in the creation of human stories, the halt of human beings in the fantasy level, and the reasons for caution in dealing with non -argumentative stories were summarized from his point of view. And then in a descriptive-analytical manner; Explanatory and examined. The origin of the non -argumentative stories is nothing but a patent; This is the case with the composition of this power, so it also confuses Samin; The definite- though wise is potential- does not reach the present level of reason, while the true dignity of man is in the rule of reason and the obedience of authentic quotation. As a result, human beings are subject to fantasy, and human being subject to arguments, and with regard to the limitation of the capacity of talents, man must be the same, not Sami; Because Sami is busy with every story and story, but the supervision is subject to the reasoning and divine stories; Because the imagination is the creator of non -divine stories, but the Qur'anic theme is derived from the divine will and the honest, the truth

The central paradigm is a theoretical framework for research in natural and human sciences. In this methodological approach, the place of epistemology and to some extent ontology in the research process is discussed, but anthropology is not independently considered by methodologists. The purpose of this research is to introduce and evaluate the paradigm-oriented approach in research methodology and outline the position of anthropology in methodology. The research method is descriptive-analytical. The findings indicate that since the research methodology is based on epistemology, and according to Allameh Javadi Amoli's opinion, epistemology is related to anthropology, it is necessary to independently consider humans in the methodology. Science should be paid. Anthropological attention puts important capacities in front of scientific knowledge, and the attitude about the nature of science, the method of knowledge and construction of theory is brought more clearly.