سرمقاله

per Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-0930434articleسرمقالهS. Mohammad Khameneisiprin@mullasadra.org1رئیس بنیاد حکمت اسلامی صدرا، تهران، ایرانهو الحکﻳم اﻟﻌﻟﻳم فصلنامۀ علمی سال 30، شماره 4؛ پیاپی 120 تابستان 1404 صاحب امتیاز: بنیاد حکمت اسلامی صدرا مدیرمسئول و سردبیر: آیت&zwnj;الله سیّدمحمّد خامنه&zwnj;ای ویراستار: دکتر مقصود محمدی مدیر اجرایی: مهدی سلطانی&zwnj;گازار مترجم انگلیسی: دکتر رؤیا خوئی ویراستار انگلیسی: دکتر علی&zwnj;نقی باقرشاهی هیئت تحریریه شاپای نسخۀ چاپی: 0874ـ1560 شاپای نسخۀ الکترونیکی: 5381ـ2676 چاپ و صحافی: فروهر فهرست مطالب کشور و ملت ایران در اواخر خرداد امسال، هدف حملة مشترک آمریکا و رژیم صهیونیستی قرار گرفت، اما این اقدام حسابشدة آنان در برابر دفاع مقتدرانة ایران شکست خورد و ناچار شدند ذلیلانه درخواست ترک و توقف جنگ بکنند. آمریکا سالها در اندیشة این حمله بود و زمینة اجتماعی آن را بررسی و آماده میکرد و عوامل داخلی او و پاره¬یی از دولتهای غربزده و طرفدار آمریکا، تلاش میکردند از راه نارضایتی مردم و با ایجاد مشکلات اقتصادی و گرانی و دشواریهای دیگر، مردم را از نظام دور و به آن بدبین سازند، اما قامت استوار و دشمن¬شکن ملت، این تلاشها را بی¬اثر ساخت و ملت ایران با وحدت و انسجام خود، آنها را مأیوس کرد و اقتدار خود را نشان داد. ملت رشید ایران، گرچه بسبب ناآگاهی و ضعف از شناخت دقیق رجال سیاسی، بارها و با رأی مثبت خود به برخی عوامل طرفدار آمریکا، فرصت حکومت و ادارة دولت را به آنها داده است ـ&zwnj;که ما بارها در همینجا نوشته¬ایم که باید برای آن چاره¬یی اندیشید&zwnj;ـ اما همین ملت وقتی به اصل نظام و حاکمیت ولایت الهی میرسد، دلیرانه می¬ایستد و از نظام دفاع میکند. با اینهمه، باز نباید فراموش کرد که دشمن عنود ما، آمریکا و صهیونیسم، دست از آرزو و هدف خود برنخواهد داشت و تا جریان غرب¬پرستی در ارکان حکومتی کشور نفوذ دارد و تا ناآگاهی مردم رفع نگردد و ضمانت اجرایی کافی نداشته باشد، احتمال خطر دشمنان وجود دارد. نکته¬یی که در این ایام بر همه روشن شد، تفاوت عده¬یی از همین مردم است که شناسنامة ایرانی دارند و نان این ملت را میخورند و از امنیت و برکات این کشور بهره میبرند، اما هم در عمل و هم در اندیشه، به غرب ارادت میورزند و اهداف پست او را هدف خود میدانند؛ بویژه عده¬یی که زیر چادر دولت زیست میکنند و سعی در نفوذ و تسلط دشمنان بر این ملت و کشور دارند و بر سر شاخه نشسته و بیخ و بُن آن را میبرند. از قبح این زندگی منافقانه که بگذریم، نکته در درجة فهم و شعور عادی این افراد است که با همة ادعایی که دارند، هنوز دشمن ضد بشر ما، یعنی غرب و آمریکا را نمیشناسند و با وجود تجربه&zwnj;هایی مکرر که در جهان بدست آمده و مشاهده شده، هنوز سعادت را در خدمت آمریکا بودن میدانند و از بدعهدی او پس از تسلط بر ملتهایی مانند لیبی و افغانستان و عراق و... عبرت نمیگیرند و نمیتوانند روزی پس از سلطة خیالی آمریکا بر کشور را تصور کنند که سرباز آمریکایی در خیابان دست ناموس او را بگیرد و برباید و برای تجاوز و جنایت به صحرا ببرد. مطالعات روانشناختی آینده از این افراد، بیماری روانی و ضعف شخصیتی یا حتی حماقت ذاتی برخی از آنان را بر همه آشکار خواهد کرد؛ چه خوب است برخی که سرشتی بهتر دارند، زودتر بخود آیند و راه درست را برگزینند و از بدنامی در تاریخ و بدبختی رهایی یابند.http://kherad.mullasadra.org/Article/51646صهیونیسم جنگ 12 روزه همبستگی ملیper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-09304524articleIdentity of the Perfect Man in the Ultimate Thought of Transcendent Philosophy: The First ManifestationSeyedeh Zahra Mousavi Bayegizmousavibaygi@gmail.com1Seyyed Morteza Hosseini Shahrudishahrudi@um.ac.ir2Abbas Javarshakianjavareshk@um.ir3PhD in Transcendent Philosophy, Ferdowsi University, Mashhad, IranProfessor at the Department of Islamic Philosophy and Wisdom, Ferdowsi University, Mashhad, IranAssociate Professor, Department of Islamic Philosophy and Wisdom, Ferdowsi University, Mashhad, IranThe issue of the perfect Man is one of the important philosophical-gnostic discussions that is closely linked with Shi’i narrative teachings; therefore, it is propounded in various sciences such as gnosis, philosophy, kalām, etc. However, each of these fields has addressed the issue of the perfect Man based on its own specific principles and methods. Based on the common view of Mullā Ṣadrā’s philosophy, it can be said that he considers the perfect Man to be a human being who began their journey from the cradle of nature and attained the station of immediate proximity in the highest of heavens. The present research, following an analytical-descriptive approach, seeks to provide an answer to the question of whether the reality of the perfect Man in the ultimate view of the founder of Transcendent Philosophy is limited to the common understanding of this concept. The conducted studies indicate that, based on the gnostic principles of Transcendent Philosophy and Mullā Ṣadrā’s brief references to this issue, the perfect Man cannot be limited to individuals who begin their spiritual journey from the world of nature. Rather, in his ultimate view, the true perfect Man is the original manifestation of the Greatest Name, i.e., the first effect of Almighty Truth or, in a better sense, the first manifestation of God. However, as great figures on gnosis acknowledge, this manifestation also has a specific physical and natural appearance. Hence, if the human beings grown in the realm of nature are called perfect men, it is because they have attained the station of the true perfect Man.http://kherad.mullasadra.org/Article/47099perfect human manifestation names and attributes glorious name physical manifestationper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-093042546articleThe “Highest Good for Human Beings” in Sadrian Hierarchy of Values (Exclusive Good, Dominant Good, or Inclusivism?!)Fereshteh Abolhasani Niarkif.abolhasani@umz.ac.ir1Associate Professor, Department of Islamic Philosophy and Kalam, University of Mazandaran, Babolsar, IranThe present paper focused on the issue of the “highest good” in Sadrian hierarchy of values, which delineates a model of well-being by analyzing the relationship between different types of good. In an ontological analysis, Mullā Ṣadrā considers the supreme good (happiness) to be intertwined with the existential level of perfection and the perception of that perfection (pleasure). According to Avicennan analysis, firstly, perfection in the essence of the soul leads to union with the active intellect and, secondly, from a psychic perspective, appears in the transcendental form of the soul dominating the body. In order to provide an ideal model and in line with Muslim philosophers, Mullā Ṣadrā posits the perfection of the theoretical dimension as the “dominant end”; an end that, due to existential development, results in moral goods. Practical perfections are a prelude to this existential growth. However, the supreme good transcends the end of both the soul and the body, which is the same as attaining the highest existential degrees, namely, assimilation to God and love for absolute good. The innovation of Mullā Ṣadrā’s approach lies in his attention to the three realms of the perfect, the mediocre, and the imperfect based on his own specific principles. His discussion of this point, following a descriptive (and not idealistic) approach, focuses on the stages of individuals' existential development. In his view, the highest good for the perfect is “predominantly” ultimate growth in the theoretical dimension; however, for the mediocre and the imperfect, a multitude of goods arising from intellectual-moral habits and actions “comprehensively” constitutes happiness, and each psychic illness jeopardizes well-being. Although in Mullā Ṣadrā’s analysis, unlike other philosophers, external goods play no role, different types of happiness commensurate with each level can be delineated because of various principles and intensive self-actualization of the soul.http://kherad.mullasadra.org/Article/46570Mullā Ṣadrā highest good ultimate end happiness value hierarchy absolute goodper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-093044766articleApplication of the Theory of Gradation of Being in the Interpretation of Resurrection Verses in al-Mīzān in the Qur’ānMostafa Sharifianmos.sharifian110@gmail.com1Ali Arshad Riahiarshad@ltr.ui.ac.ir2Mohammad Reza Naghiehnaghieh@med.mui.ac.ir3PhD Candidate of Transcendent Philosophy, Department of Islamic Philosophy and Kalam, University of Isfahan, IranProfessor at the Islamic Philosophy and Kalam Department, University of Isfahan, Isfahan, IranAssistant Professor, Department of Islamic Education, Isfahan University of Medical Sciences, Isfahan, IranThis paper aims to examine the role of the philosophical theory of “gradation of being” in the interpretation of Qur’ānic verses related to resurrection in Tafsir al-Mīzān. Here, the basic hypothesis is that the theory of gradation and its philosophical concomitants have exercised a serious and pervasive influence on the interpretation of these verses. To prove this hypothesis, the authors have, firstly, collected and categorized the instances of the application of the theory of gradation in the interpretation of verses on resurrection. Then, they have explained the quality of the application of this theory and its role in the interpretation of the related verses. Finally, they have concluded that, relying on this theory, ‘Allāmah Ṭabāṭabā’ī has used the various divine attributes mentioned in such verses to interpret the truth of resurrection and the sequence of otherworldly events, explain the system of afterlife, and describe the relationship between the worldly realm and the realms before and after it. Some of the results of applying the theory of gradation include the systematic interpretation of fundamental concepts related to resurrection, such as witnessing, intercession, ascension, divine proximity, felicity and wretchedness, as well as deciphering the reality of returning to God and the nature of otherworldly life and explaining the criteria for degrees and levels in afterlife. This study demonstrates the harmony and reciprocal relationship between religious and philosophical theorems and refutes the separation of the teachings of the Holy Qur’ān from philosophical findings.http://kherad.mullasadra.org/Article/46840‘Allāmah Ṭabāṭabā’ī gradation of being resurrection verses philosophical interpretation al-Mīzānper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-093046786articleA Critical Review of Concrete Matter Based on the Fundamental Principles of Peripatetic Philosophy and Transcendent PhilosophyBehzad Parvazmaneshb.parvazmanesh@gmail.com1PhD in Islamic Philosophy and Kalam (specialization in Transcendent Philosophy), Tarbiat Modares University, Tehran, IranThe Peripatetic concrete matter is the first and most comprehensive philosophical explanation of motion based on materiality and immateriality. Although the core philosophical idea in this regard is undeniable, the Peripatetics' method of analyzing this concept has created some limitations in solving the related problems. The demonstration and explanation of this theory are based on the well-known arguments of potency and act, differentia and conjunction, as well as the argument based on the principle of temporal origination. To provide a deeper explanation and more precise identification of the points of criticism, the logical form of these arguments is initially mentioned, and then it is shown that the concrete view of prime matter is inconsistent in multiple ways with the main principles of Peripatetic philosophy, such as “the aggregation of corporeal and specific forms,” “the concomitance of existence with unity and actuality”, as well as with the correct principles of the Transcendent Philosophy, including “the principiality of existence,” “copulative existence,” and “trans-substantial motion.” The set of principles evaluated in this research present a novel endeavor; hence, another theory to explain the truth of matter must be extracted from the foundations of Transcendent Philosophy to replace the idea of concrete matter. This can be a basis for re-identifying the concepts of “immaterial” and “material”, solving the difficult problems of motion and time, creating greater consistency among philosophical teachings, and establishing a harmony between them and Islamic teachings.http://kherad.mullasadra.org/Article/46794concrete matter arguments of concrete matter material and immaterial trans-substantial motion Peripatetic philosophy Transcendent Philosophyper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-0930487108articleAn Analysis of the Correspondence Theory of Truth and Resolving its Inconsistency with the Principles of Transcendent PhilosophyAbdolali Shokrashokr@rose.shirazu.ac.ir1Amirreza Varesamirrezavares@aafiyat.ir2Associate Professor, Department of Islamic Philosophy and Kalam, University of Shiraz, Shiraz, IranPhD Candidate of Islamic Philosophy and Kalam, University of Shiraz, Shiraz, IranCertainty in any proposition is achieved within the framework of criteria for truth and falsity. The results of self-knowledge, such as the immateriality of the human soul and the immateriality of the reality of knowledge, alongside an external world distinct from the soul and the presupposition of the realization of a physical external world, create significant challenges and inconsistencies, including a lack of certainty and the acceptance of error in the world of being. The presence of the reality of immaterial knowledge with the immaterial perceiver is the only condition for the realization of knowledge for the knower. Accordingly, no argument can be adduced for the existence of a corporeal world. This paper, following a descriptive-analytical method, examines the implications of the correspondence theory of truth based on the principles of Transcendent Philosophy and demonstrates that, irrespective of the causal system and accepting the emanation system, the existing inconsistencies can be resolved. Man, as an emanation of the “Necessary Being and Simple Truth,” has an existential relation with the Exalted Truth, and knowledge is bestowed upon them in an emanative and illuminative manner from the Giver of Forms. The illuminated knowledge is the very existence united with the human soul, which is housed in its essence, and through which it gains existential breadth and individuation. The results of this study indicate that the Exalted Truth grants illumination and expansion to Man’s essence through His Epiphany. Human perceptions are their emanations and God’s manifestations, which are bestowed upon them according to their existential station. Thus, an internal system can be portrayed without the need to accept an external world distinct from the soul, in which the manifestations of Exalted Truth shape the gradual path of Man’s existential evolution internally. Therefore, “nafs al-amr” (truth-by-itself) is a graded truth that manifests in the realm of human existential perceptions, creating an internal journey for them, guiding them stage by stage through the stations of truth, and leading to the expansion of Man’s existence.http://kherad.mullasadra.org/Article/47336Correspondence soul external world mind illumination nafs al-amr gradationper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-09304109122articleSubject of the Corporeal Origination of the Soul in the Philosophy of Mullā Ṣadrā and His CommentatorsEbrahim Moslempour Angarabimoslempour67@gmail.com1Sohrab Haghighath.sohrab58@yahoo.com2PhD in Islamic Philosophy and Kalam, Azarbaijan Shahid Madani University, Tabriz, IranAssociate Professor, Department of Islamic Philosophy and Kalam, Azarbaijan Shahid Madani University, Tabriz, IranPsychology is one of the important fields of Islamic philosophy, playing a fundamental and constructive role in many ontological and epistemological problems. The corporeal origination of the soul, first proposed by Mullā Ṣadrā in contrast to the view of Peripatetic philosophers advocating the spiritual origination of the soul at the beginning of its attachment to the body, faced certain challenges and led to some ambiguities. Hence, commentators on Mullā Ṣadrā's works have sought to resolve these ambiguities. This study, following a descriptive-analytical approach, aims to answer the main question of which level of the soul, vegetative, animal, or rational, is the subject of corporeal origination in Mullā Ṣadrā's philosophy and that of his commentators. In response, it must be said that the rational soul, not the vegetative or animal soul, is the subject of corporeal origination. Based on the argument of “things are known by their opposites”, Mullā Ṣadrā's theory of corporeal origination is proposed in opposition to the Peripatetic theory of spiritual origination. Moreover, since the subject of spiritual origination for Peripatetic philosophers is the rational soul, the subject of corporeal origination in Mullā Ṣadrā's philosophical system must be the rational soul. Mullā Ṣadrā himself explicitly acknowledged this in some of his works. This paper is intended to provide a critical study of Mullā Ṣadrā's theory in his works regarding the subject of the corporeal origination of the soul, while presenting and examining the related differences of opinion among commentators.http://kherad.mullasadra.org/Article/48152rational soul corporeal origination Mullā Ṣadrā Mullā Hādī Sabziwārī Murteda Mutahharī ‘Allāmah Ṭabāṭabā’ī Imam Khomeiniper Sadra Islamic Philosophy Research Instituteخردنامه صدرا1560-08742676-53812025-09304123140articleA Critical Study of Rajʻat and Miʻrāj in the Philosophy of ‘Allāmah Rafīe’ī QazvīnīAbdul Rafi Rahimiaghabeigom@yahoo.com1Sohila Alidostsohila3131@yahoo.com2Associate Professor, History Department, Imam Khomeini International University, Qazvin, IranPhD Candidate of History of Post-Islamic Iran, Imam Khomeini International University, Qazvin, IranThe bodily return of a group of humans to the material world in the era of the advent of Imām Mahdī (‘a) and before the Day of Judgment is known as “rajʻat (return),” and the bodily journey of the Prophet (ṣ) during his lifetime to the immaterial world is known as “Miʻrāj” (ascension). Some thinkers and scholars of the Islamic world reject rajʻat and consider its occurrence impossible; another group accept it without discussing its quality, and some seek to prove it using some rational arguments. The issue of Miʻrāj, however, is agreed upon by most Islamic thinkers, yet they differ on the way of its occurrence. ‘Allāmah Rafīe’ī Qazvīnī is one of the thinkers who has delved into the topics of rajʻat and Miʻrāj and was able to answer some of the questions following a rational approach. In this research, using a descriptive-analytical method and library resources, the authors have tried to answer the question of with which argument ‘Allāmah Rafīe’ī managed to demonstrate the occurrence of rajʻat and the physicality of miʻrāj. The findings of the study indicate that he emphasizes the corporeal occurrence of rajʻat through three rational premises: the soul's attachment to the material body, the necessity of the manifestation of the existential feature of the Prophet (ṣ) and the People of the House (‘a), and the impossibility of perpetual constraint. Regarding the discussion of Miʻrāj, he also believes in the corporeal and spiritual journey of the Prophet (ṣ) to the realm of dominion and has tried to prove it based on certain philosophical and rational principles.http://kherad.mullasadra.org/Article/48431rajʻat Miʻrāj soul perpetual constraint ‘Allāmah Rafīe’ī