سرمقاله

per Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-0730334articleسرمقالهS. Mohammad Khameneisiprin@mullasadra.org1بنیاد حکمت اسلامی صدرا، تهران، ایرانسوم خرداد امسال (سال 1404)، بمناسبت روز ملی ملاصدرا، پدیدة سالانة همایش ملاصدرا و حکمت و فلسفه او بصورت مجازی برگزار میشود. این همایشهای سالانه هرساله در تهران بسیار باشکوه و با استقبال و حضور چشمگیر فضلا و دوستان فلسفه برپا میگردید، ولی طی چند سال اخیر، بسبب موانع داخلی بنیاد و مشکلات بیرونی آن، ناگزیر بصورت مجازی انجام گردیده است. نکتة مهم و اندیشیدنی واقعه آنست که موضوعات این همایشها نه موضوعاتی کوچک و از روی اتفاق، بلکه بر اساس طرح و بحث عقلانی و فلسفی امور اجتماعی و نیازهای معنوی جامعه انتخاب میگردد؛ موضوعاتی که متأسفانه کمتر مورد نظر دستگاههای فرهنگی دولتی یا مجامع مسئول تربیت و بررسی جامعه¬شناسانه جامعة ایرانی اسلامی کنونی قرار گرفته است. از مسائل و مشکلات مهم جامعة ایرانی، یکی آگاهی اندک آنان راجع به اسلام و اصل ولایت و دستاوردهای انقلاب، و نیز تمییزِ روشن دوست از دشمن و خیر از شر، و مهمتر از همه، ناآشنایی به جوهر و حقیقت انسانی خود، و رموزی است که با شناخت آنها میتوان از بسیاری از خطرات اجتماعی مصون و سالم ماند. افراد عادی و حتی برخی بظاهر فرهیختگان درس خوانده، تأثیر عوامل تکوینی و طبیعت جهان را در سرنوشت انسان و همچنین تأثیر رفتارهای فردی و اجتماعی بشر در سرنوشت آیندة خود آنها را نمیدانند و درواقع نمیدانند که خیر و شر آنها بدست خود آنهاست؛ همچنانکه در حدیثی آمده است که تنگی معیشت افراد و گرانی، مجازات مقرر الهی دربارة افراد بدکار جامعه است. از اینجا میتوان دریافت که چرا عنوان بعضی از این همایشها «خیر و شر و سهم بشر»، «فلسفه و تعامل جهان و انسان»، «فلسفه، جامعه و آزادی»، «فلسفه و مواجهه با فضای مجازی»، «فلسفه و نظم عمومی»، «فلسفه و صلح جهانی»، «فلسفه و راه زندگي»، «تربيت فلسفي و فلسفه تربيت»، «تربيت فلسفي جوان امروز»، «حكمت متعاليه و تدبير خانواده» یا... انتخاب شده است. پیداست که طرح اینگونه مسائل بظاهر علمی تا چه اندازه میتواند رفتار و کردار افراد جامعه را جهت بدهد و بسوی سلامت و مشی بر صراط مستقیم قرار دهد. جا دارد که موضوعاتی از این قبیل در رسانة ملی بصورت همایش و مباحثات جمعی طرح شود تا عامة مردم بتدریج به شیوة زندگی آگاهانه و با بصیرت نفس آشنا شوند و از جهل مرکب رهایی یابند.http://kherad.mullasadra.org/Article/50779فلسفه حکمت عملی همایشهای بزرگداشت ملاصدراper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-07303522articleApplication of the Theory of “Personal Unity of Existence” in Understanding Religious Texts Based on Mullā Ṣadrā’s Methodological PrinciplesAbdullah Mohammadiabmohammadi379@gmail.com1Marzieh Hatefmaedehhatef1391@gmail.com2Assistant Professor, Iranian Research Institute of Philosophy, Tehran, IranLevel 4 student of Transcendent Philosophy, Jami’at al-Zahra (‘a) Seminary, Qom, IranThe present paper aims to demonstrate that Mullā Ṣadrā’s interpretation of “personal unity of existence” has the capacity to express the precise meaning of Qur’anic verses and narrations while maximally preserving their surface meaning. To achieve this goal, the foundations of this theory are first explained and, then, it is clarified that many of the verses related to the discussion of essential monotheism, attributive qualities, and active monotheism can be interpreted more profoundly by relying on the theory of personal unity of existence and Mullā Ṣadrā’s methodological principles. This is realized without the interpreter falling into the trap of literalism and anthropomorphism or unjustified interpretation or t’awīl. Following a descriptive-analytical method, this paper bases its claim on the interpretation of certain monotheistic verses, stating that God also possesses whatever attributive qualities that the created possess, except for their material applications. Rather, according to the theory of spirits of meanings, after purifying material applications from their defects, it is necessary to grasp the spirit of their meanings and then attribute them to God Almighty. In this way, we can reconcile anthropomorphism and transcendence. Moreover, based on a correct understanding of the theory of personal unity of existence and active monotheism, all voluntary human actions, just as they are truly attributed to humans, are also attributed to God Almighty, and He is their proximate and true agent.http://kherad.mullasadra.org/Article/46740personal unity of existence theory of treasures spirits of meanings anthropomorphism transcendence attributive qualities active monotheism per Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-073032340articleOutcomes of the Scientific Concomitance of Cause and Effect Based on the Principles of Transcendent PhilosophySeyyed Abbas Hakimzadeh Kherads.a.hakim69@gmail.com1Alireza Hassanpoura.hasanpour@ilam.ac.ir2Seyyed Mohammad Mousavi Baygimoosavi@razavi.ac.ir3PhD Candidate of Islamic Philosophy and Kalam, University of Ilam, Ilam, IranAssociate Professor, Islamic Philosophy and Kalam Department, University of Ilam, Ilam, IranAssociate Professor, Islamic Philosophy and Kalam Department, Razavi University of Islamic Sciences, Mashhad, IranUndoubtedly, in their perfectional journey in this world, Man has intertwined with matter and its concomitants while possessing little knowledge and several unknowns before themselves. One of the important issues in epistemology that has attracted the attention of philosophers throughout the history of Islamic wisdom is providing appropriate responses to unknowns, whether notional or affirmational. Regarding notional unknowns, the task is not very difficult because they can be clarified through defining the concept of things. However, finding an appropriate answer for affirmational unknowns is not so straightforward. Philosophers have tried to introduce a correct method for discovering affirmational unknowns by presenting the posteriori and priori arguments, which means that every affirmational unknown can be identified either through its cause or its effect. The present paper examines the extent to which unknowns can be unraveled through their cause in the posteriori argument and through their effect in the priori argument. To achieve this goal, the authors have firstly quoted the theories of some philosophers and, then, propounded Mullā Ṣadrā's principles regarding the discussion of the particular relationship between cause and effect. Following a descriptive-analytic method, they conclude that the scientific progression from cause to effect, based on Mullā Ṣadrā's specific principles, is certain despite the poverty of the effect relative to the cause and the predication of truth and bondage between the two. Nevertheless, the scientific progression from effect to cause is not certain.http://kherad.mullasadra.org/Article/46193posteriori argument priori argument predication of truth and bondage poverty possibility Mullā Ṣadrā cause-effect relationper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-073034158articleA Study of Divine Power in Abu al-Ḥasan al-Ashʻarī and Khwājah Naṣīr al-Dīn Ṭūsī with an Emphasis on Mullā Ṣadrā’s Philosophical ExplanationMohammad Kazem Rezazadeh Joudimkrjoudi@yahoo.com1Fatemeh Ashourifateme.ashouri.748@gmail.com2Assistant Professor, Islamic Philosophy and Wisdom Department, Islamic Azad University, Central Tehran Branch, Tehran, IranPhD Candidate of Islamic Philosophy and Kalam, Islamic Azad University, Central Tehran Branch, Tehran, IranThe discussion of the attributes of Almighty Necessary is one of the important issues in the field of theology in the history of Islamic philosophy. Among them, the attribute of power has received different interpretations in various semantic and ontological fields. Some of the important questions that have resulted in disagreements between mutikallimūn and philosophers often concern the reality of divine attributes. The attribute of divine power, since it is related to both the attributes of divine knowledge and will and human agency and will, has created various discussions among mutikallimūn. This paper analytically examines the views of two theologians, Abul al-Ḥasan al-Ashʻarī and Khwājah Naṣīr al-Dīn Ṭūsī, regarding divine power and the related issues in semantic and ontological realms. In semantics, it addresses “the origination and pre-eternity of the world” and the actuality or essentiality of divine power, and in the ontological domain, it explores the universality of divine power and the quality of its inclusion of human acts and the place of human will and free choice. This study was conducted following library and descriptive-analytical methods.http://kherad.mullasadra.org/Article/46153divine attributes Divine Power human free will Abu al-Ḥasan Ashʻarī Khwājah Naṣīr al-Dīn Ṭūsīper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-073035972articleBadā’ in Mullā Ṣadrā’s PhilosophyMahdi Azimimahdiazimi@ut.ac.ir1Associate Professor, Islamic Philosophy and Kalam, Faculty of Theology and Islamic Sciences, University of Tehran, Tehran, IranOne of the important Islamic teachings, particularly emphasized in the ḥadīths of the Shīʻī Imāms (‘a), is the theorem of “badā’ ”. “Badā’ ” means appearance after concealment and knowledge after ignorance. In this sense, it is rationally and traditionally impossible to attribute it to God. Therefore, the question is in what sense and how badā’ is attributed to God in Islamic narrations? Shīʻī thinkers have given various answers to this question. The present article reports and evaluates Mullā Ṣadrā's theory in this regard. His theory on badā’ is placed within his more comprehensive theory on divine knowledge. According to this theory, divine foreknowledge has four levels: 1) Inayat (providence), which is identical with God’s Essence and, thus, fixed; 2) Qaḍā’ (divine decree), which is identical with the essence of intellects and, thus, fixed; 3) Qadar (predestination), which is the knowledge of celestial souls, thus, fixed in some parts and variable in others. In Mullā Ṣadrā’s view, badā’ occurs in the variable part of qadar. Therefore, Mullā Ṣadrā’s response to the problem of badā’ is based on ancient physics and the theory of celestial spheres; a theory that is not acceptable at least in the contemporary epistemic paradigm. Hence, it is incumbent upon Neo-Sadrian philosophers to reformulate this theory by purifying it of its physical and astronomical premises. In doing so, without using the concept of “celestial soul”, they should demonstrate the existence of a class of immaterial beings that are subordinate to vertical and horizontal intellects and dominant over nature and have a changing and incomplete pre-knowledge of incidents in the material world. This very pre-knowledge can justify badā’.http://kherad.mullasadra.org/Article/45498badā’ book of erasure and affirmation divine decree God’s prior knowledgeper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-073037390articleEternity in Torment in the Views of Ayatullah Javadi Amoli and Ayatullah Mesbah YazdiNaeimeh Najmi Nejad6669.nnn@gmail.com1Yahya Noormohammadi Najaf Abadinormohamadi126@gmail.com2Assistant Professor, Theology Department, Malayer University, Malayer, IranEternity in torment is one of the issues related to resurrection and divine punishment. Different thinkers have tried to explain it based on their own philosophical principles. Some have argued that eternity in Hell is not equivalent to eternity in torment, and those who are eternally in Hell, after enduring torment for some time, gradually get used to it and, thus, their suffering turns into pleasure. In contrast, some believe that torment will never be pleasant for those eternally in Hell. Following a descriptive-analytic method, this paper investigates the views of Ayatullah Javadi Amoli and Ayatullah Mesbah Yazdi in this regard and explains the related ambiguities based on their ideas. The findings demonstrate that both of them believe that eternity in torment is a certain affair; infidels, hypocrites, and defiant polytheists will suffer torment forever, and this issue is consistent with divine mercy, justice, and wisdom.http://kherad.mullasadra.org/Article/45851Eternity torment Fire Ayatullah Javadi Amoli Ayatullah Mesbah Yazdiper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-0730391110articleInvestigating the Relationship between Quiddative Plurality and Accidental Gradation of ExistenceHossein Khorsandi Aminh.khorsandiamin@gmail.com1PhD Candidate of Transcendent Philosophy, Ferdowsi University of Mashhad, Level 4 student at Mashhad Seminary, Mashhad, IranThe gradation of being, as one of the most important and influential foundations of Transcendent Philosophy, has always been a subject of discussion among thinkers. Despite all the differences in the definition of gradation, it is certain that, firstly, unity and plurality must be present in gradation; secondly, its plurality must return to unity. On the one hand, plurality is divided into ontological plurality and quiddative plurality. Ontological plurality refers to the plurality and difference originated in existence, and quiddative plurality refers to the plurality and difference arising from quiddity. The present paper seeks to answer the question of whether quiddative plurality returns to unity, so that gradation would apply to it. Some statements of philosophers create the impression that they refer quiddative plurality to unity and equate it with accidental gradation. However, the author believes that quiddative plurality results in accidental plurality rather than accidental gradation. The union of quiddity with existence causes the spread of quiddative plurality to existence and its attaining quiddative plurality in a secondary and accidental manner. Nevertheless, this does not mean that the accidental gradation of being originates in quiddity. This paper, by explaining the reality of gradation and its types, elucidates the aforementioned claim and provides some arguments for it.http://kherad.mullasadra.org/Article/45589Gradation vertical gradation accidental gradation ontological plurality quiddative plurality accidental pluralityper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-07303116126articleAn Analysis of Intensification and Weakening in Motion from the Perspective of Sadrian PhilosophyHadi IzanlooHadiizanloo.ih@gmail.com1Mohammad Mahdi KamaliKamali@islamic-rf.ir2Hasan Khosravihasankhosravi607@yahoo.com3PhD Candidate of Transcendent Philosophy, Ferdowsi University, Mashhad, IranAssistant Professor, Islamic Research Foundation of Astane Quds Razavi, Mashhad, IranMA in Islamic Philosophy and Theology, Khorasan Seminary, Mashhad, IranOne of the important discussions in Islamic philosophy focuses on motion in substance. Trans-substantial motion, as one of Mullā Ṣadrā’s significant innovations, refers to the flow of existence, meaning that the essence of a thing is constantly in renewal, change, and transformation at each moment. Among the issues raised in the discussion of trans-substantial motion are intensification and weakening in motion. One point of disagreement in this discussion is whether motion is intensifying or weakening, which has been mostly discussed in relation to instantaneous and positional motions. The question discussed in the present research is whether motions are absolutely intensifying, and all beings are evolving, or whether weakening and regressive motion also exists. The importance of this discussion lies in the fact that many philosophical problems, such as the union of the intellect and the intelligible, the corporeal origination and spiritual persistence of the soul, and bodily resurrection, can be resolved based on the intensifying substantial motion. The authors conclude that, whether we interpret motion as exiting from potentiality to actuality or as exiting from concealment to manifestation, motion is absolutely in a process of intensification.http://kherad.mullasadra.org/Article/45196Motion intensifying Weakening Mullā Ṣadrā ‘Allāmah Ṭabāṭabā’ī