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No 93
Vol. 93 No. 24
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Given the various narrations from the Infallible Imams (a), the Sirat (path) is one of the stations of the Hereafter. However, the differences between the narrations in this regard have led to various interpretations of the concept of the Sirat and, thus, each prominent Islamic thinker has provided a specific explanation for it. As a philosopher and commentator of the Holy Qur’an, Mulla Sadra has tried to present a rational explanation for this theorem based on his own particular philosophical principles and the narrations from Infallible Imams (a). He believes that the Hereafter is the innermost of the world and, therefore, he considers the Sirat (the bridge over Hell leading to Paradise) to be the manifestation and embodiment of Man’s worldly path and its innermost. Following a descriptive-analytic method, this paper evaluates the Sadrian explanation of the Sirat based on religious teachings and tries to demonstrate its consistency with Qur’anic verses and narrations. At the same time, the writer elaborates on and extends Mulla Sadra’s view of the truth of the Sirat and the related problems, such as the functions and features of the Sirat, embodiment of the Sirat in the Hereafter, the relationship between the Sirat and the Infallible Imams (a) and divine favorites of God, the criterion for the extent and limits of the Sirat, and also makes a short reference to the related points in Qur’anic verses and narrations.
alireza asadi
Keywords : the Sirat ، stations of the Hereafter ، resurrection ، Hereafter ، Mulla Sadra ،
Qaysari was one of the most prominent commentators of Ibn Arabi’s school. He also developed a specific theory about time based on gnostic principles. His view in this regard consists of some sections: a criticism of philosophical theories, particularly, those of Aristotle and Ibn Sina; gnostic interpretation of certain philosophical theories, and an explanation of the reality of time and its divisions based on gnostic principles. However, there are some problems with Qaysari’s objections to Ibn Sina’s view and his gnostic interpretations of some philosophical theories. The most important problem of his theory concerns his hadith-based proofs about the emergence of time through resorting to al-dahr (Perpetual Duration), which is one of God’s names. This is because the hadiths referred to by Qaysari are not valid enough and cannot be used to demonstrate his claim. Accordingly, it can be said that time emerges by resorting to God’s name of al-muqaddar (Determiner), and its emergence at different levels creates the divine day and night.
Hassan Moradi - mahmoud saidi
Keywords : philosophical time ، gnostic time ، motion ، divine names ، manifestations of names ، Qaysari ، Ibn Sina ،
“I” or “self” is intertwined with self-consciousness in Sadrian philosophy. The emergence of “I” begins with developing an awareness of the self and then develops, grows, and attains different levels based on the same awareness. In this paper, the writers aim to explore the growth of “I” or “personality” based on Mulla Sadra’s philosophical principles. In its technical sense, “personality”, which is created in the light of training and other influential factors, is formed in the domain of the transcendent and grown “I”. This is because “I”, from the very beginning, is an individual and a particular ontological identity. However, personality, which mainly represents an individual’s voluntary attributes and features, appears at specific stages of a person’s process of development and correct intellectual education. Following a specific analytic method, the present paper examines the process of appropriate growth, which mainly takes place after puberty.
Tooba La’l Sahebi - Mohammad Kazem Elmi Soola
Keywords : personality ، intellect ، free will ، training ، knowledge ، Transcendent Philosophy ،
The attention to the specific features of the Hereafter, such as time, and its comparison with worldly conditions can be witnessed in many of Mulla Sadra’s works. Given the presupposition that corporeal resurrection and the existence of other-worldly body are necessary in the Transcendent Philosophy, the question is whether time also exists in the Hereafter. If the answer is yes, what are its qualities and quantities, and how does it differ from worldly time? The present paper is intended to provide some responses to such questions about time and concludes that the existence of a kind of time which matches the Hereafter and the other-worldly corporeal existence is necessary for believing in corporeal resurrection. This kind of time enjoys a more perfect and intensive level of the worldly existence of time and possesses some other-worldly features such as the relativity of feeling the passage of time, influence of the extent and level of individual’s immateriality in the slowness or speed of the passage of time during other-worldly events, and correspondence of the perception of passage of time with the domination of angelic aspect over each individual (in the course of worldly life).
Hadi Jafary - Furugh al-Sadat Rahimpoor
Keywords : time ، Hereafter ، purgatory ، worldly body ، corporeal resurrection ،
Arbaein Imam Hosein philosophy of history
Keywords : Arbaein ، Imam Hosein ، philosophy of history

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