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Open Access Article

1 - A Response to an Old Problem about Mulla Sadra’s Encounter with Suhrawardi’s Arguments on Denying the Pre-Existence of the Soul
Ali Shirvani Mojtaba Afsharpour

There are some disagreements among philosophers on the pre-existence of the soul, that is, the existence of the soul before joining the body, whether it is originated or pre-eternal. Mulla Sadra maintains that the soul – the soul qua soul – originates in the trans-subst More

There are some disagreements among philosophers on the pre-existence of the soul, that is, the existence of the soul before joining the body, whether it is originated or pre-eternal. Mulla Sadra maintains that the soul – the soul qua soul – originates in the trans-substantial motion of the body (corporeal origination) through particular individuation. However, he agrees with its pre-existence and considers it to be a rational one. When discussing this issue, he investigates, criticizes, and rejects Suhrawardi’s arguments on denying pre-existence. The commentators of Mulla Sadra’s words have always asked the question of why he did not agree with Suhrawardi’s arguments on denying the soul’s pre-existence based on his own particular individuation so that they would appear unanimous with respect to this problem. At least, this is what one could understand from Suhrawardi’s words and arguments. Accordingly, some of the early and contemporary commentators criticized him and believed that his objections to Suhrawardi’s words were unfounded. In this paper, while briefly referring to the fundamental principles of Suhrawardi’s arguments and Mulla Sadra’s related criticisms, the writers explain the main reason why Mulla Sadra refused to accept Suhrawardi’s view about the pre-existence of the soul. Manuscript profile

Open Access Article

2 - Transformation of the Problem of “the Universal and the Particular” in Mulla Sadra’s Philosophy of Principiality of Existence
Mohammad Hosseinzadeh

One of the logical discussions which undergoes serious changes by accepting the principiality of existence is the problem of “the universal and the particular”. In the light of the principiality of existence and its ramifications, Mulla Sadra transformed the theory of a More

One of the logical discussions which undergoes serious changes by accepting the principiality of existence is the problem of “the universal and the particular”. In the light of the principiality of existence and its ramifications, Mulla Sadra transformed the theory of all philosophers in this regard and reconstructed this problem in accordance to the principles of his own ontological philosophy. In his view, the criterion for universality is the intellectual existence, and the criterion for particularity is the particular, physical, and ideal existence. The known has to be abstracted from the particular, physical, and ideal existence in order to reach the level of universality. This abstraction is a truth different from the superficial abstract of other philosophers and can be called “promotional abstraction”. Mulla Sadra believes that the famous problem of the “gathering of universality and particularity” cannot be resolved based on the principles of other philosophers, whereas it is possible to do so on the basis of his philosophy. Moreover, he maintains that commonality means the ontological relation of an intellectual existent to individuals and not the potential presence of quiddity in them. Manuscript profile

Open Access Article

3 - A Study of the Relationship between the World of Pre-Existence and Platonic Ideas in Mulla Sadra
Ali Muhammed Sajedi

According to al-I‘raf Chapter: 172 of the Qur’an, known as verse of Mithaq (pledge), before his presence in this world, man had witnessed in an immaterial, simple, and all-intuitive realm some pure truths, following which he acknowledged the divinity of his God. However More

According to al-I‘raf Chapter: 172 of the Qur’an, known as verse of Mithaq (pledge), before his presence in this world, man had witnessed in an immaterial, simple, and all-intuitive realm some pure truths, following which he acknowledged the divinity of his God. However, after his fall in the human world and attachment to the body and cover of nature, he buried those pure jewels in worldly oblivion. This point is manifested in the works of Plato, the Greek divine philosopher, in his theory of the “Ideas” and the “theory of reminiscence”. The question rising here is: Can we find a relationship between the world of pledge (world of pre-existence) and Platonic Ideas, which have played an important role in explaining the differentiated knowledge of Almighty Truth of other than Him? The present research investigates the view of Mulla Sadra, the founder of the Transcendent Philosophy, in this regard following a descriptive-analytic method and intends to provide his response to the above question. In his view, the quality of man’s presence in that world was like the presence of his soul (spirit) in the world of intellects or the world of divine knowledge before its attachment to the body. At this level of being, he enjoys intellectual unity and all particular plural souls in an epitomized and simple form. Therefore, in Mulla Sadra’s view, the world of pre-existence is the divine area (world of divine knowledge). Based on this idea, he justifies the theory of reminiscence and equates the world of pledge with Platonic Ideas. It is necessary to note that Mulla Sadra initially explains the theory of Platonic Ideas based on his own philosophical principles (particularly the principles of the principiality, unity, and gradedness of being) and then, as discussed in this paper, confirms it as an indication of the world of pre-existence. Manuscript profile

Open Access Article

4 - “Oughts” and “Ought-nots” of Islamic Philosophy in the View of the Supreme Leader of the Islamic Republic of Iran
Mohammad Rahmani Gooraji Fatemeh Masjedi

This study was conducted to explore the thoughts of the Supreme Leader of the Islamic Republic of Iran regarding Islamic philosophy and the required concomitants for its expansion and development based on his speeches. The researchers’ main purpose here was to develop a More

This study was conducted to explore the thoughts of the Supreme Leader of the Islamic Republic of Iran regarding Islamic philosophy and the required concomitants for its expansion and development based on his speeches. The researchers’ main purpose here was to develop and present a desirable model for the development of Islamic philosophy based on the grounded theory. In doing so, they studied the speeches, sermons, messages, decrees, orders and interviews of Imam Khamenei between 1981-2008 and, through employing three open, axial, and selective types of coding in the grounded theory methodology, they found 111 codes/concepts, 24 categories, and four dimensions. In the conclusion section, while presenting a paradigmatic model dominating the categories, they provide some responses to the research questions based on the research findings. Manuscript profile

Open Access Article

5 - Different Types of Intellect in Mulla Hadi Sabziwari’s View
Seyyed Mohammad Hosseini Nik Seyyed Hashem Golestani Fathali Akbari

There are several different interpretations of the intellect, and a number of different duties, types, and levels have been attributed to it in conformity with each interpretation. Among them, reference can be made to fitri intellect, theoretical intellect, practical in More

There are several different interpretations of the intellect, and a number of different duties, types, and levels have been attributed to it in conformity with each interpretation. Among them, reference can be made to fitri intellect, theoretical intellect, practical intellect, universal intellect, active intellect, basis for obligation, etc. In the same vein, gnostics and sufis have even referred to obligation and escape from the intellect. In this paper, following an analytic-descriptive method and based on a new ontological and epistemological division, the writers have tried to examine the different types of the intellect from the viewpoint of Mulla Hadi Sabziwari. In the ontology of the intellect, this concept is considered as a level of existence or an existent which is discussed in the framework of universal intellects, particular intellects, and the ten-fold intellects. Moreover, the relationships and differences between them are explained therein. From an epistemological approach, the intellect is viewed as Man’s faculty of perception. The writers also explore the natural intellect, empirical intellect, theoretical intellect, and practical intellect and their levels, the simple intellect, and the differentiated intellect alongside the epistemology of the intellect. The findings of this study indicate that, when explaining the different types of the intellect, we sometimes deal with the human intellect (levels of the rational souls, particular intellect, or livelihood intellect) and sometimes with non-human intellects (universal separate intellects) and, since the ascended and descended intellects are two levels of the same species, they connect with each other in the arches of ascent and descent. The findings also reveal that the intellect which gnostics usually reproach is the imperfect particular intellect, which is under the influence of fanciful thoughts, and it is the habitual and natural intellect which is the criterion for obligation. Manuscript profile

Open Access Article

6 - Ontological Place of the Guardian and Imam in the Transcendent Philosophy of Hakim Zunuzi
Abdolreza Safari

Through a study of the concept of the Guardian and Imam in the view of Hakim Zunuzi, the present paper is intended to demonstrate that it is possible to prove the necessity mode of the existence of the intellect based on some of the principles of the theoretical school More

Through a study of the concept of the Guardian and Imam in the view of Hakim Zunuzi, the present paper is intended to demonstrate that it is possible to prove the necessity mode of the existence of the intellect based on some of the principles of the theoretical school of Transcendent Philosophy, including the principles of the One, inferior possibility and, particularly, nobler possibility. Since the “guardian” enjoys the highest level of actual intellect and the faculty of stimulation, he can be matched with the level of the First Intellect as the second truth and the most perfect and closest of the substances of the realm of dominion to Almighty Truth. This level is, thus, true for the “guardian”. Moreover, unlike separate intellects, the kind of intellect which is known as “correspondent intellect” and “archetype” in the transcendent Illuminationist philosophy and as a supreme example of mustakfi existent attends to the training and administration of its inferiors because it enjoys an aspect of the divinity of Almighty Truth. An example of this kind of intellect can be observed in the human administrative lights and supreme souls, such as favorites of God and theologian philosophers. Through a study of the features and examples of this kind of intellect, the author concludes that, based on the philosophical analysis of some traditions, one can prepare the context for the matching of such features to favorites of God and, in Zunuzi’s words, introduce the white pillar of the divine Celestial Throne and universal intellect as the representative of this level. Finally, given the belief that the intellect is the noblest and the most favorite of all divine substances and the closest of them to God, it can be considered to be the spirit. Therefore, the guardian is the spirit and the rational soul who is open to the orders, rewards, and punishments of Almighty Truth. Manuscript profile

Open Access Article

7 - Transcendent Philosophy in Mulla Sadra
Mohammad Sadeq Alipoor

Perhaps few philosophical schools have been judged so differently or opposed as much as the Transcendent Philosophy in the course of history. The vast domain and influence of this school, as well as its strength and all-inclusiveness, have persuaded several thinkers wit More

Perhaps few philosophical schools have been judged so differently or opposed as much as the Transcendent Philosophy in the course of history. The vast domain and influence of this school, as well as its strength and all-inclusiveness, have persuaded several thinkers with different philosophical, gnostic, kalami, and even Qur’anic tendencies to take it into consideration, to describe it from their own point of view, and, consciously or unconsciously, interpret it to their own advantage. Such differences have resulted in the creation of some ambiguity with regard to the truth and nature of the Transcendent Philosophy. For example, the meaning and truth of the word “philosophy” (in Mulla Sadra’s view), which has been given the adjective of “transcendent” is one of such ambiguous cases. In the present paper, in order to clarify this ambiguity, the author has tried to describe Mulla Sadra’s philosophy by referring to his own words. In doing so, after determining the nature of wisdom and philosophy and conducting a comparative study of the common meaning of philosophy and the Transcendent Philosophy and specifying their similarities and differences, it is demonstrated that his philosophy is a particular philosophy with a prophetic and religious origin. It is indeed a divine blessing which is only bestowed upon His special servants; a kind of philosophy which safely brings gnosis and reasoning to the shore of harmony and cooperation in the light of the Qur’an. Manuscript profile

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8 - A Comparative Study of the Proofs of the Immateriality of the Soul in Demonstrating Imaginal Immateriality in the Views of Muḥaqqiq Ṭūsī and Mullā Ṣadrā
Ahmad Abedi Arani Mohammad Reza Karimi Vala Mohsen Pirhadi

One of the main proofs demonstrating the subsistence of the soul is the immateriality of the soul. However, solving the dilemma of the subsistence of all human souls depends on the analysis of the quality of the immateriality of the soul and demonstrating imaginal immat More

One of the main proofs demonstrating the subsistence of the soul is the immateriality of the soul. However, solving the dilemma of the subsistence of all human souls depends on the analysis of the quality of the immateriality of the soul and demonstrating imaginal immateriality. Muḥaqqiq Ṭūsī has tried to prove the immateriality of the soul and has essentially propounded immateriality as an argument for demonstrating the subsistence of the soul. Although he has not referred to the demonstration of imaginal immateriality, some of the proofs he presents have the potential to be used in proving this kind of immateriality. On the other hand, he believes that the souls which have reached the level of rational immateriality also enjoy imaginal immateriality. Mullā Ṣadrā has also demonstrated the rational and imaginal types of immateriality in order to solve the problem of the subsistence of all souls and, basically, his attempts at demonstrating imaginal immateriality were at the service of demonstrating the subsistence of all souls. Some of Mullā Ṣadrā’s proofs are similar to those of Muḥaqqiq Ṭūsī. Mullā Ṣadrā believes that the application of some of these arguments to imaginal immateriality is perfect and, in addition to them, he also provides some independent reasons in order to demonstrate the rational and imaginal types of immateriality. Hence, through proving that the faculty of imagination is one of the levels of the soul and an immaterial thing by itself, he has managed to reason for the subsistence of the souls which have not moved forward from the level of imaginal immateriality. Here, the authors state that the arguments propounded by Muḥaqqiq Ṭūsī are capable of demonstrating imaginal immateriality and, accordingly, as Mullā Ṣadrā indicates, the subsistence of all human souls is possible in the light of demonstrating the imaginal immateriality of the soul. This has been clearly explained based on Sadrian principles; nevertheless, before Mullā Ṣadrā and in Muḥaqqiq Ṭūsī’s studies, imaginal immateriality can only be witnesses in those souls which have reached the level of rational immateriality. This argument cannot solve the problem of the subsistence of all human souls. Manuscript profile

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9 - Value and Efficiency of Acquired and Non-Acquired Sciences in Ibn ‘Arabī
Forough al-Sadat Rahimpour Nayereh Esmaeli

One of the most important and fundamental problems in theoretical gnosis is science. Ibn Arabi divides sciences into acquired and non-acquired types based on the way they are gained. Acquired types of science consist of the same discursive sciences which people attain t More

One of the most important and fundamental problems in theoretical gnosis is science. Ibn Arabi divides sciences into acquired and non-acquired types based on the way they are gained. Acquired types of science consist of the same discursive sciences which people attain through rational reasoning. In contrast, the perception and attainment of non-acquired sciences are not only impossible for the intellect but also demand another tool called the heart, which is responsible for receiving the blessings and effusions of divine lights. Ibn ‘Arabī believes that true and original knowledge is one which God imparts to the heart. Such a kind of knowledge, unlike rational and acquired ones, is immune against error, doubt, and forgetting. This is because here Man is merely the receiver of God’s manifestations and cannot manipulate them at all. This paper explains the efficiency of acquired and non-acquired sciences from the view point of Ibn ‘Arabī, evaluates them, and highlights the strengths and weaknesses of each in comparison to each other. Manuscript profile

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10 - Place of Intellect in Shaykh al-Mufīd’s Kalāmī Thoughts with an Emphasis on a Critical Analysis of Existing Views
Nafiseh Ahl Sarmadi

The value of reason and rational perceptions is indisputably obvious in Shaykh al-Mufīd’s view. However, it is his view of the authority of reason which is to some extent debatable. His statement as to “reason requires to give an ear to knowledge and its consequences” h More

The value of reason and rational perceptions is indisputably obvious in Shaykh al-Mufīd’s view. However, it is his view of the authority of reason which is to some extent debatable. His statement as to “reason requires to give an ear to knowledge and its consequences” has given rise to some debates. Commentators have interpreted such statements of Shaykh al-Mufīd in different ways, which can be classified into two categories with the second one consisting of two approaches by itself. It is worth noting that both of them are inconsistent with a part of Shaykh al-Mufīd’s ideas. Based on a critical analysis of existing views, the author believes that theory and practice are separate from each other. In other words, it seems that, Shaykh al-Mufīd believes in the independent authority of reason in practice; however, he has different theoretical views, and one cannot find any idea regarding the authority of autonomous reason which has not been challenged. This paper discusses the problem of reason and a number of related issues such as the definition, function, authority of reason, and the relationship between reason and revelation. Manuscript profile

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11 - An Evaluation of the Common Interpretations of Fact Itself and its Whatness Based on Mullā Ṣadrā’s Final View
Seyedeh Zahra Mousavi Baygi Seyd Mohammad Musavi

20.1001.1.15600874.1400.27.1.2.8

One of the discussions that has attracted great attention in scientific-philosophical societies is epistemology and its related problems such as the problem of the “criterion for the truth of propositions”. Muslim thinkers believe that the criterion corresponds with naf More

One of the discussions that has attracted great attention in scientific-philosophical societies is epistemology and its related problems such as the problem of the “criterion for the truth of propositions”. Muslim thinkers believe that the criterion corresponds with nafs al-amr (fact itself); however, they have provided different views and interpretations of this concept. The required data for the study were collected through the library method. After describing and analyzing them, while evaluating three famous views regarding the truth of fact itself, reporting the related criticisms, and emphasizing the incomprehensiveness of these views, the researchers try to demonstrate that fact itself means “God’s essential differentiated knowledge”. Their standpoint is in conformity with gnostic and Sadrian philosophical principles. Manuscript profile

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12 - A Study of Ḥakīm Khājūī’s Objections to the Gnostic Theory of Oneness of Being
Mahmud Seydi Mohammad Javad Pashaei

20.1001.1.15600874.1400.27.1.3.9

As the basis of theoretical gnosis, oneness of being has provoked several debates among thinkers in the history of Islamic philosophy. Mullā Ismā‘īl Khājūī, one of the thinkers and Mutikallimun of the Safavid period and post-Sadrian era, has criticized this theory and c More

As the basis of theoretical gnosis, oneness of being has provoked several debates among thinkers in the history of Islamic philosophy. Mullā Ismā‘īl Khājūī, one of the thinkers and Mutikallimun of the Safavid period and post-Sadrian era, has criticized this theory and challenged it from different aspects. Khājūī rejects this theory based on the ontological differences between the Necessary Being and possible beings, absence of absoluteness in the Necessary Being, the lack of a rational argument for demonstrating the oneness of being, and the inefficiency of the arguments of some gnostics and mystics on proving this oneness. However, the present study postulates that Khājūī’s criticisms originate in confusing the different meanings of certain key terms in philosophical sciences and kalām with those in theoretical gnosis. Nevertheless, it seems that in certain cases, such as gnostics’ failure in adducing a rational argument for demonstrating the oneness of being, his criticism is justified. Manuscript profile

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13 - Listener (Locus of Manifestation) and Source (Emanator) Intellects in Jawadi Amuli (with an Emphasis on Misbah Yazdi’s Views)
Rohollah Adineh Roghayeh Mosavi

20.1001.1.15600874.1400.27.1.4.0

The discussion of intellectual perception and the quality of intellection holds an important place in epistemology. Islamic philosophers have followed various approaches to explaining the mechanism of intellection. Mullā Ṣadrā has also used different expressions for cla More

The discussion of intellectual perception and the quality of intellection holds an important place in epistemology. Islamic philosophers have followed various approaches to explaining the mechanism of intellection. Mullā Ṣadrā has also used different expressions for clarifying the process of general perception. He views the intellect sometimes as a locus of manifestation or epiphany (listener) and sometimes as an emanator (source) of intellectual forms. Accordingly, each of the researchers and commentators of Sadrian philosophy has tried to justify the differences between the words he has used in some way. As a neo-Sadrian philosopher, Jawadi Amuli posits some discussions in his works that can introduce a new view of the process of rational perception. Following a descriptive-analytic method, the present study demonstrates that, Jawadi Amuli has directly referred to two types of rational perception and the necessity to separate them from each other. In one of them, the intellect is a listener, and the general perception is the result of conscious rational intuition and passivity of the soul. Here, perception is limited to a special group. In the other one, the intellect functions as a source, and the general perception is the outcome of mental and soulish activities. All people are capable of this kind of intellectual perception. Manuscript profile

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14 - Mullā Ṣadrā’s View of the Potentials originating in Man’s Rational Immateriality: Factors and Obstacles
Najimeh Mansouri Furugh al-Sadat Rahimpoor Jafar Shanazari

20.1001.1.15600874.1401.27.3.4.8

In Mullā Ṣadrā’s view, the soul can attain some kinds of immateriality, which can lead to the development of specific features and capabilities for human beings. The present study investigates Mullā Ṣadrā’s analysis of the quality of the soul’s attainment of different l More

In Mullā Ṣadrā’s view, the soul can attain some kinds of immateriality, which can lead to the development of specific features and capabilities for human beings. The present study investigates Mullā Ṣadrā’s analysis of the quality of the soul’s attainment of different levels of rational immateriality, the influential factors in this process, the existing obstacles there, and the characteristics created through this immateriality in worldly life. Upon the rational faculty’s reaching its habitual stage, the soul arrives at the borderline of rational immateriality, and utmost immateriality is gained at the level of acquired reason. The reinforcement of practical intellect, love, and prayer are among the factors affecting man’s reaching the different levels of rational immateriality. However, there are some obstacles to this process such as yielding to whims, committing sins, imitating others, and loving the world. At its lowest level, rational immateriality creates speech in human beings and makes it possible for them to distinguish between the good and evil. Through the promotion of the level of immateriality, man can consciously try to begin their journey toward God and, at the highest level, they become qualified for the station of guardianship. Given Mullā Ṣadrā’s idea of the quality of the rational immateriality of the soul, the philosophical explanation of some of the duties of the Prophet(ṣ), such as receiving revelation and developing certainty about its legitimacy, becomes possible. Manuscript profile

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15 - Holistic Education Based on the Principles of the Transcendent Philosophy
Sude Yavari Tayebe Mahroozade Ali Sattari

Holistic education is one of the educational strategies of the 20th century in the West which challenges the existing defects in the modern educational system. Clearly, there are so many similarities between religious and Islamic education and holistic education that we More

Holistic education is one of the educational strategies of the 20th century in the West which challenges the existing defects in the modern educational system. Clearly, there are so many similarities between religious and Islamic education and holistic education that we can safely claim that the latter has always been the common method of education in our traditional educational system. The present study focuses on certain educational principles in the Transcendent Philosophy which can be categorized under the concept of holism. Some of these principles include the necessity of the gathering of matter and meaning, educating the body along with the soul, and moral and epistemological holism. Moreover, regarding epistemological holism, the authors elaborate on the particular place of reason in epistemology and derive a number of educational principles in conformity with rationality, among which reference can be made to the necessity of prudence and necessity of teaching intellection to the learner. Finally, they refer to some of the practical methods in conformity to the mentioned principles. Following the qualitative method of content analysis and philosophical inference, the authors have tried to derive a number of educational principles in line with holism through delving in Mullā Ṣadrā’s books on the Transcendent Philosophy and some of his commentators’ works. Manuscript profile

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16 - Goodness of Justice: An Intellectual or Rational Theorem?
Mohammad Imami حسین فرزانه

20.1001.1.15600874.1401.28.1.2.5

“Justice is good” and “cruelty is bad” are two of the most frequently used principles and propositions in various disciplines. Mutikallimun consider these two propositions to be rational, primary necessary, evident, certain, and needless of reasoning. However, some phil More

“Justice is good” and “cruelty is bad” are two of the most frequently used principles and propositions in various disciplines. Mutikallimun consider these two propositions to be rational, primary necessary, evident, certain, and needless of reasoning. However, some philosophers deny their evidence and certainty and consider them as generally accepted propositions that bear no truth except for conforming to thinkers’ views. Certainty in relation to these two propositions means believing in the correctness of their use in arguments and production of scientific results, and indemonstrability refers to their dialectical application. Some believe that the indemonstrability in the interpretation of such propositions would undermine the basis of moral propositions. The question here is why there is so much controversy about these two apparently evident propositions. The findings of this descriptive-analytic study reveal that the solution must be found in distinguishing between “intellectual goodness” and “rational goodness”. When these two propositions are considered as individual intellectual propositions, they are hypothetical and genetic judgments; however, at a rational social level, they are evident and, of course, mentally posited and, unlike the general view of logicians, they must be viewed as certain propositions (not as generally accepted ones). In addition, some statements such as “They have no basis but popularity”, which are used by some philosophers and logicians about the two propositions, are not used to deny their reality. Rather, they are intended to deny the evidence and necessity of these two propositions in intellectual analyses. Thus, no damage is done to their support for moral propositions. Manuscript profile

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17 - A Comparative Study of Muṭahharī’s Theory of Fiṭrah and Kant’s Practical Reason
Omid Arjomand Ghasem Kakaie

20.1001.1.15600874.1401.28.2.2.7

Murtaḍā Muṭahharī, one of the prominent thinkers in the field of Islamic Philosophy, and Immanuel Kant, one of the great thinkers of Western philosophy, have presented some innovative theories in the realm of philosophy. The “theory of fiṭrah” is one of the most signifi More

Murtaḍā Muṭahharī, one of the prominent thinkers in the field of Islamic Philosophy, and Immanuel Kant, one of the great thinkers of Western philosophy, have presented some innovative theories in the realm of philosophy. The “theory of fiṭrah” is one of the most significant theories in Muṭahharī’s philosophical system. He maintains that Man possesses three levels of nature, instinct, and fiṭrah (primordial nature) and also divides fiṭrah itself into two parts: “fiṭrah of knowledge” and “fiṭrah of interest”. Most of Muṭahharī’s innovative ideas, particularly when explaining some topics “such as God, eternity of the soul, and ethics, have been presented in his discussions related to fiṭrah of interest.” On the other hand, as a distinguished and influential philosopher, Kant has criticized metaphysical issues, particularly problems in connection to God, immortality of the soul, and freedom, and transferred them to the realm of “practical reason” from theoretical reason. Muṭahharī’s theory of fiṭrah and, particularly, the discussion of fiṭrī interests and the related issues, such as demonstration of God, immortality of the soul, and ethics, are completely comparable to Kant’s theory of practical reason, specifically the discussion of the essential principles of practical reason, including freedom, eternity of the soul, and God. The purpose of this study is to compare Muṭahharī’s theory of fiṭrah and Kant’s theory of practical reason and to explain their common features, that is, the similarity of infinite perfection with supreme good, the similarity of their methods of demonstrating the eternity and God, and the similarity of their views as to status of philosophy of ethics. The author has followed a descriptive-analytic and comparative approach in order to conduct this study based on the data collected from these two thinkers’ works. Manuscript profile

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18 - An Analysis of the Ascension of the Holy Prophet (ṣ) of Islam Based on the Philosophical Principles of Ibn Sīnā and Mullā Ṣadrā
Maryam Samadieh Abdulrazzaq Hessamifar

20.1001.1.15600874.1402.28.3.6.7

In the view of Ibn Sīnā and Mullā Ṣadrā, the Prophet’s ascension was an indisputable truth, and those who deny it are among unbelievers and deviators from the right path. Ibn Sīnā believes that the Prophet’s ascension was not corporeal because the body cannot traverse a More

In the view of Ibn Sīnā and Mullā Ṣadrā, the Prophet’s ascension was an indisputable truth, and those who deny it are among unbelievers and deviators from the right path. Ibn Sīnā believes that the Prophet’s ascension was not corporeal because the body cannot traverse a very long distance in a moment. Thus, it was intellectual and spiritual. In other words, as the route of the Prophet’s ascension passed through immaterial worlds, one cannot consider this journey a corporeal one. However, Mullā Ṣadrā explicitly speaks of the corporeal quality of the Prophet’s presence in ascension. He believes in the corporeal presence of the Prophet (ṣ) in his heavenly journey as well as the corporeal nature of what happened to him in the night of ascension. Nevertheless, their corporeality is in proportion to the worlds in which the Prophet (ṣ) travelled. Mullā Ṣadrā considers three types of body for human beings: rational, Ideal, and elemental. He maintains that earthly journey is of the elemental type, and heavenly journey is of the Ideal and rational types. He also believes that the Prophet (ṣ) wore the corporeal attire in conformity with the worlds to and through which he travelled. This paper investigates and analyzes the quality of the Prophet’s presence in the night of ascension and the otherworldly things that happened to him during that night following a descriptive-analytic approach and based on the views of Ibn Sīnā and Mullā Ṣadrā. Manuscript profile

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19 - Pentagonal Model of Knowledge Sources and their Comparative Order in Sadrian and Cartesian Structure of Knowledge
Hassan Rahbar Kazim Mosakhany Eshaq Asoodeh Hamid Eskandari

20.1001.1.15600874.1402.29.1.6.6

Epistemology, which deals with the possibility, whatness, sources, and realm of knowledge, bases one of its most important principles on discovering Man’s sources of knowledge. Contemporary epistemologists refer to five sources of knowledge for human beings: sense perce More

Epistemology, which deals with the possibility, whatness, sources, and realm of knowledge, bases one of its most important principles on discovering Man’s sources of knowledge. Contemporary epistemologists refer to five sources of knowledge for human beings: sense perception, reason, introspection, testimony, and memory. Descartes, as a philosopher of the Western world, and Mullā Ṣadrā, as a philosopher of the world of Islam, have provided some theories regarding the problem of knowledge, particularly its sources. Their views are compatible with the pentagonal model proposed by cotemporary epistemologist in this respect. Mullā Ṣadrā and Descartes believe that knowledge acquisition begins with sense perception and ends in reason. Nevertheless, the difference is that, although reason in the Transcendent Philosophy is the last level of perception, it does not mark the end of the way, and it is intuition-based introspection that ends the acquisition of true knowledge. In the cognitive schools of Mullā Ṣadrā and Descartes, sense perception, intellect, and introspection are responsible for producing knowledge, testifying to its transfer, and functioning as social and general sources of knowledge, and memory is responsible for maintaining and safekeeping of knowledge. Manuscript profile

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20 - Place of Intuitive Method in Islamic Philosophy
Rasoul Naderi

20.1001.1.15600874.1402.29.2.7.9

Islamic philosophy is mainly identified by its use of demonstration and method. However, a study of philosophical texts in Islamic tradition indicates that the intuitive method holds an important place in this field. This method employs gnostic intuition and unveiling i More

Islamic philosophy is mainly identified by its use of demonstration and method. However, a study of philosophical texts in Islamic tradition indicates that the intuitive method holds an important place in this field. This method employs gnostic intuition and unveiling in order to attain certain knowledge. The intuitive method was used in all the three major schools of Islamic philosophy; nevertheless, it was employed systematically and in an organized fashion for the first time in the Transcendent Philosophy. While emphasizing the use of rational method, Mullā Ṣadrā has also benefitted from the intuitive method to a large extent. The functions of this method are employed in two contexts: discovery and justification. In the context of discovery, Muslim philosophers have utilized the intuitive method to explain new philosophical problems and present a correct picture of some philosophical issues. In the context of justification, they have used it to discover middle terms, unveil fallacies, reconstruct demonstration, amend conclusions, and demonstrate rational arguments. Manuscript profile

Open Access Article

21 - Editor's Note
S. Mohammad Khamenei

20.1001.1.15600874.1401.28.2.7.2

تمدن يكي از دستاوردهاي انسان در آغاز تاريخ است كه با هدايت اديان آسماني به آن دست يافت و بدان وسيله توانست بساط زندگي حيواني و بيمرز و بيمنطق را برچيده و به زندگي اجتماعي سالم و عقلاني و موافق مصلحت و خير بشر بدل نمايد و آزادي حيوان‌منشانه را با قانون و سلب آزاديهاي غير More

تمدن يكي از دستاوردهاي انسان در آغاز تاريخ است كه با هدايت اديان آسماني به آن دست يافت و بدان وسيله توانست بساط زندگي حيواني و بيمرز و بيمنطق را برچيده و به زندگي اجتماعي سالم و عقلاني و موافق مصلحت و خير بشر بدل نمايد و آزادي حيوان‌منشانه را با قانون و سلب آزاديهاي غيرمنطقي و بيخردانه محدود نمايد؛ زيرا آزادي فردي مطلق بي‌قيد و شرط چيزي جز فساد و ناامني و تجاوز و بينظمي ببار نمي‌آورد و با جامعه‌يي متمدن و امن و با آرامش، نميسازد. بشر در طول هزاران سال زندگي بتجربه دريافته است كه زندگي امن و آرام جز در سايه‌ قانون و قراردادهاي اجتماعي محدود‌كننده امكانپذير نيست، و تمدن يكي از ثمرات قانون است، از اينرو گريز از قانون هم فرار از تمدن شمرده ميشود. در حدود قرن ششم پيش از مسيح، يكي از اشراف آتن (يونان) بنام «سولون» كه از توحش جامعه خود به امان آمده بود، براي يافتن راه‌حل رهايي جامعه جاهلي خود، به مصر و تمدنهاي امن آنروز رفت تا راه اصلاح و نجات جامعه را بياموزد؛ و گفتگوي او با يكي از كاهنان مصري معروف است. او سرانجام دريافت كه تمدن جز با قانون و عقلاني‌كردن جامعه و سلب برخي آزاديهاي زيانبخش و خرابگر، بدست نمي‌آيد. با گذشت هزاران سال از عمر تمدن بشر در جوامع كهن شرق و غرب، امروز ديده ميشود كه در بخشي از اقاليم مغرب كه اروپا و آمريكا ناميده ميشوند، با وجود تظاهر به تمدن و ادعاي فرهنگ عالي، هنوز حال و هواي دوران توحش قومي و قبيله‌يي باستاني خود را (كه نمونه آن عشق به سگ و سلاح و غارتگري و نگاه بردگي و فرودستي زن در جامعه است) بكنار نگذاشته و بدروغ، از آزادي زن دفاع ميكنند و با اهداف سياسي، بي‌بندوباري و قانونشكني و برهم‌زدن امنيت خانواده و زن را ترويج مينمايند. وقايعي كه در ماههاي گذشته در ايران روي داد و به حرمت‌شكني حجاب انساني و اسلامي از سوي زنان فريب‌خورده انجاميد، رابطه مستقيم با سياست براندازي نظام اسلامي و انقلابي ايران داشت و از فرهنگ يهودي صهيونيستي (رواج فساد در زنها و براندازي خانواده) مايه ميگرفت. دشمن بدنبال آنستكه با رواج فرهنگ جاهلي و ابتداييِ برهنگي زن و آزادي شهوتراني حيواني و دور از تمدن و قانون، ملت ايران را ـ كه از دوران باستان، متمدن و تمدنساز بوده ـ به دوران جاهليت نخستين بشر برگرداند و ببهانه دفاع از حقوق اجتماعي زن، او را به فساد و پستي بكشاند تا به هدف موهوم براندازي نظام انساني و اسلامي برسد. اين ملت، ملتي نيست كه پس از داشتن هزاران سال حكمت و تمدن سرفراز، با اين شيوه‌هاي ابلهانة دشمنان سعادت ملت، دست از فرهنگ عالي و عقلاني و انساني خود بردارد و فرهنگ فرومايه و پست و دور از تمدن غربي را بپذيرد و بنيان رفيع و استوار نظام اسلامي ايران، بنايي نيست كه با اين بادها بلرزد كه گفته‌اند: «برو اين دام بر مرغ دگر نه كه عنقا را بلند است آشيانه» Manuscript profile

Open Access Article

22 - Editor's Note
S. Mohammad Khamenei

20.1001.1.15600874.1402.28.3.8.9

مطالعه و پژوهش در تحولات و تغییرات اجتماعی و رفتارهای گروهی و جمعی افراد در یک جامعه نشان میدهد که همانگونه که انگیزه‌ها و رفتارهای افراد بشر همه معلول برداشتها و اعتقادهای شخص آنهاست ـ‌که به آن جهانبینی یا فرهنگ نام میدهیم‌ـ جوامع بشری هم مانند افراد و اشخاص، در رفتاره More

مطالعه و پژوهش در تحولات و تغییرات اجتماعی و رفتارهای گروهی و جمعی افراد در یک جامعه نشان میدهد که همانگونه که انگیزه‌ها و رفتارهای افراد بشر همه معلول برداشتها و اعتقادهای شخص آنهاست ـ‌که به آن جهانبینی یا فرهنگ نام میدهیم‌ـ جوامع بشری هم مانند افراد و اشخاص، در رفتارهای اجتماعی و پدیده‌های تاریخی که می‌آفرینند همواره تحت تأثیر فرهنگ، یعنی همان برداشتهای ذهنی خود از واقع خارج میباشند. هزاران سال تحمل استبداد شاهی در کشور ما، همه برخاسته از اعتقاد مردم به حقانیت استبداد شاهان و لزوم اطاعت و بردگی آنان بود، و بالعکس، اصل آزادگی و حُریّت انسان و این اعتقاد اسلامی که «لاتَکُن عبد غیرک...» یعنی «برده هیچکس مباش» و آموزه‌های مانند آن، سبب شد که ملت سرافراز ایران براهنمایی روحانیت شیعه، بنای کهنه شاهنشاهی و اصل بردگی مردم را براندازد و بجای آن اصل کرامت انسان و آزادی او و احترام به اراده و رأی و انتخاب را بگذارد و این نمونه‌یی از تأثیر تفکر و فرهنگ یک جامعه در تحولات و تغییرات اجتماعی و حتی تغییر مسیر تاریخ بود. متأسفانه، پس از انقلاب و برپایی نظام اسلامی، دولتها و مجلس شورای اسلامی انقلابی نه فقط در رشد و تکامل معرفت جامعه و بینش اجتماعی، یعنی فرهنگ مردم کاری چندان نکردند، بلکه روزبروز در سیر مصوّبات و اقدامات آنان، توجه و اهتمام به اهمیت تربیت مردم و کمک به شعور سیاسی و اجتماعی (فرهنگ) آنان کمتر شد و از آن چیزی جز یک نام در برنامه‌های سالانه و چندسالانه باقی نماند و مختصر عنایت دولتها و مجلس و بودجه اندکی که بعنوان فرهنگ مقرر میشد، عملاً به ورزش فوتبال و اموری کم ارزش دیگر رسید و حکمت و عقلانیت و معرفت اجتماعی محروم ماند. تمام تحولات سوء و زیانبار و پدیده‌های براندازانۀ سالهای اخیر و رواج قانون‌شکنی و بی‌حجابی زنان که امروز عادی شده، همه ناشی از کم‌توجهی اولیاء امور به لزوم رشد عقلانیت و فرهنگ انقلابی مردم بوده و نقش حساس و مهم فرهنگ و بینش اجتماعی در حفظ نظام اسلامی و پیشیگری از انحراف سیاسی مردم، فراموش شده است. Manuscript profile

Open Access Article

23 - Editor's Note
S. Mohammad Khamenei

20.1001.1.15600874.1402.29.2.8.0

حکومت مردمی، در اصطلاح، حکومتی است که براساس اراده و انتخاب افراد جامعه باشد و مدیران کشور، نمایندگی و نیابت مردم را داشته باشند. این شکل حکومت ـ که در اصل و تاریخ خود، آوردۀ اسلام و ادیان واقعی گذشته است و ریشه در کرامت ذاتی انسان دارد، که قرآن به آن اشاره کرده ـ بر اس More

حکومت مردمی، در اصطلاح، حکومتی است که براساس اراده و انتخاب افراد جامعه باشد و مدیران کشور، نمایندگی و نیابت مردم را داشته باشند. این شکل حکومت ـ که در اصل و تاریخ خود، آوردۀ اسلام و ادیان واقعی گذشته است و ریشه در کرامت ذاتی انسان دارد، که قرآن به آن اشاره کرده ـ بر اساس کرامت انسان و آزادی و آزادگی ذاتی است که به انسان داده شده است، از اینروست که کسی حق ندارد اراده و قدرت خود را بر افراد دیگر تحمیل نماید. اما تحقیق نشان میدهد که این اصل، مطلق نیست و شرایطی دارد، یعنی همانگونه که معمولاً عقل و بلوغ را شرط میدانند و محجورین و افراد نابالغ یا سفیه، حق انتخاب ندارند، شروط ضروری دیگری هم هست که رعایت نکردن آنها سبب تسلط افراد قدرت‌طلب، بر حکومت، از راه فریبکاری و جلب آراء و ارادۀ مردم میگردد. چون دادن وکالت و نمایندگی در واقع بمعنای «واگذاری تمام سرنوشت و مصالح خود بمدت چهار سال به شخص وکیل یا وزیر است»، بنابرین لزوماً مشروط به آگاهی و بصیرت و شناخت رأی‌دهندگان میباشد و باید مردم از صلاحیت و صلاح نمایندۀ خود مطمئن و به صحت تشخیص و ممیزی دستگاههای نظارتی اعتماد داشته باشند و خادم و خائن را از هم تمییز دهند، وگرنه آینده و روزگار خود را تباه خواهند کرد. از سوی دیگر، آگاهی اکثریت افراد جامعه شاذ و نادر است؛ بایستی در کنار مردم، مشاوران و مرشدان آگاه یا نهادهایی هوشیار و دشمن‌شناس باشند که افرادی صالح را که نامزد انتخاب میشوند، بشناسند و از آنها حمایت، یا آنها را معرفی کنند. علاوه بر این، مرشدان صادق و آگاه، ضروری است که شورای نگهبان و دستگاههای نظارت کننده نیز، بسبب خطراتی که در اندک تسامح یا کلی‌نگری وجود دارد، علاوه بر ظواهر اشخاص، به قرائنی که حاکی از نادرستی و انحرافات جزئی سیاسی آنها باشد نیز توجه کنند، زیرا برخلاف آنچه در امور عادی و معاشرت با مردم اصالة‌الصحة جاری است، در عرصۀ سیاست و گزینش افرادی برای ادارۀ کشور، اصل عقلایی و درست، اصالة‌الفساد است و این اصل ضامن سلامت و اعتبار حکومت و راحت مردم جامعه خواهد شد. امید است مسئولین و معتمدین مردم در شناخت بهتر مردم از نامزدهای انتخابات، کوتاهی ننمایند. Manuscript profile

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