Mulla Sadra Research Articles

Architectural design process based on transcendent wisdom, Investigating the effect of Mulla Sadra's Basit al-Haqiqa rule on architectural design process

architectural design process based on transcendent wisdom, Investigating the effect of Mulla Sadra's Basit al-Haqiqa rule on architectural design process

The color of Philosophicalism among a group of contemporary Shia commentators: A typical applied Study on the interpretation of “The Concepts of the Qur’an”

Undoubtedly, for the interpretation of the Qur’an, there are principles and rules that attention for them are mandatory for the interpreter of the Qur’an, among these principles is to follow the method of the Salaf and not mix the interpretation with anything else. This is what the Prophet (PBUH) mentioned: “Whoever interprets the Qur’an based on his own view and opinion, his place is Hell.” For this reason, scholars have prohibited the interpretation of the Qur’an based on the opinions of philosophers and the wonders of their philosophy, and the interpreter should not use philosophers as his guide in the interpretation of the Holy Qur’an. We see that some Shia commentators criticize the Sunnis and claim that the Sunnis have harmed themselves by not taking tafsir from its pure sources, “the Ahl al-Bayt of the Prophet” (as will be explained in this article) but they themselves are in a worse situation than what they criticize others for, and that is abandoning the interpretation of the Sahaba and Tabi‘in and following the views of the philosophers and this category applies exactly to them who say: They see straw in the eyes of others, but they do not see the branch of the tree in their own eyes. This discussion clarifies the extent of the influence of Philosophicalism on the contemporary interpretations of the Shiites through a brief sampling of an important interpretation of their interpretations, that is, the interpretation of “The Concepts of the Qur’an” by Jafar Subhani, who is considered one of the most prominent contemporary scholars and one of the critics of sunnite (as I mentioned in this article) in Iran. Also, this article informs us about the sources of contemporary Shiite interpretations, that is, those who are influenced by them in rationality and theology. From this discussion, it becomes clear to the respected reader, the method of interpretation by opinion in the eyes of contemporary Shia. The results of this discussion show that many contemporary Shiite scholars followed the path of philosophers such as Mulla Sadra, Ibn Sina, Nasir al-Din al-Tusi, Fakhr al-Din al-Razi and others. Not only have they filled their interpretations based on the opinions of these scholars and the opinions of the Mu’tazila sect before these scholars, but, they have considered the opinions of those scientists as an illuminating light for the light of their path In this article, a critical descriptive method is used, and the field of applying and taking examples, the interpretation of “The Concepts of the Qur’an” by Ayatollah Jafar Subhani, is determined.

The Concept of Divine Oneness: A Synthesis Between Sufistic Tauhid and Mulla Sadra’s Philosophy of Wujud

This article discusses the relationship between Mulla Sadra's philosophy of existence and the sufistic concept of monotheism. Tauhid as an Islamic paradigm can be seen from several levels, including the belief that there is no God but Allah; experience and witness to the Oneness of Allah; and the philosophical construction of experience and witness to the Oneness of Allah. Tauhid in the first point reflects the general theological view, while the second and third points reflect the Sufism paradigm. And according to the theologians, the philosophical construction of the Oneness of God, which is called wahdah al-wujud, among other things, has come out of the Islamic creed. At that point, Mulla Sadra can become a strategic bridge because he synthesizes various previous philosophies into a distinctive philosophical system. From the building of his philosophy, Sadra has three important parts that talk about the philosophy of Being: asalah al-wujud, wahdah al- wujud, and tashqiq al- wujud. This philosophy of being will be dissected through the sufistic paradigm to provide an answer whether sufistic monotheism has violated the Islamic creed. The approach used is descriptiveanalysis. The main finding is that Mulla Sadra's philosophy of being is still related to monotheism, especially sufi monotheism, because Sadra does not deny Allah as the One Supreme Being, nor does he carry the idea of mono-existentialism like Ibn Arabi, which is the main goal of the theologians' criticism

رابطه تجربه عرفانی با عقل

The relationship between gnostic experience and reason is a crucial issue in gnostic philosophy. Opinions are varied on this issue. Basically these various opinions can be summarized into two one of which sees the gnostic experience and the reason contradictory, that is, according to this perspective gnostic experiences cannot be explained by reason as they are outside the boundaries of the latter. What comes out of this standpoint is that gnostic experience is not real. The other perspective is that gnostic experiences are not irrational. In contrast, reason can entirely account for these experiences, that is, it regards gnostic experience to be real. The first perspective is denied. For, the stories narrated by gnostic people living in different times and areas on their mystical experiences are the same. In order to solve the issue related to the second view, a couple of solutions are presented. Among them are the theories of multiplicity of viewpoints and that of meanings, which Walter Terence Stace does not accept. Finally, the author, it seems to also find himself in controversy. Thus, he believes that gnostic experiences are contradictory in spite of being real. That is, gnostic experiences are both contradictory and real. Apparently, there are two things that make Stace reach such a conclusion: misunderstanding of the statements that picture Gnosticism as something beyond reason (logic) and rationality, and inadequacy of the foundation of Western philosophy. Considering these issues, this research aims to: 1) determine the role of reason in Islamic sciences; 2) explore the function of theoretical reason in empirical, abstract, and intuitive sciences; 3) present and critically analyse Stace’s theory; 4) clarify the reason behind Stace’s regarding gnostic experiences contradictory to reason after acknowledging them as real; and 5) demonstrate the inadequacy of the foundation of Stace’s philosophy, clarifying the relationship between gnostic experience and reason based on the principles of Mulla Sadra’s transcendental philosophy.

God in Awe and Intimacy: Jewish and Muslim Perspectives on Understanding and Pronouncing the Name(s) of God and its Relation to the Humanitarian Crisis

The concept of God is essential for both Jews and Muslims. Instead of using the terms Judaism and Islam, this study considers the terms Jews/Jewish and Muslims as more proper to focus on human beings as the subject of religion who are open to dialogue and change. Loving God’s creations is a process of loving the Creator. Thus, this study tries to connect Jewish and Muslim understanding and belief in God’s Names and its implications for their actions concerning the humanitarian crisis, especially today’s Israel-Palestine relationship. This study applies the content and comparative analysis of the texts (documents, videos, and pictures) related to the issue, along with the teachings of Isaac Luria and Mulla Sadra. In addition, a phenomenological approach is also used as it leads to an effort to understand religious thought and behavior from the point of view of the religious person. This study revealed that how humans understand Divine Names is manifested in how they treat each other. As human beings are the best manifestation of God, how we see, treat, and interact with others reflects our understanding of God’s names and vice versa. God’s names are all beautiful. Therefore, those who believe in God will do good to themselves, others, and the universe.Contribution: This study provides insight into a correlation between one’s beliefs and actions among Jews and Muslims. One’s actions reflect one’s understanding of God and vice versa. Also, how we can try to stay physically, mentally and spiritually strong amidst the happening conflicts and chaos through the reflection on the topic.

The steps of Space perception in the Allahverdi Khan portico, with looking at the concept of the Mulla Sadra’s theory of Substantial Motion

The steps of Space perception in the Allahverdi Khan portico, with looking at the concept of the Mulla Sadra’s theory of Substantial Motion

Reconsidering Self and Identity According to Mullah Sadr

The current study is based on a hypothesisThe Islamic philosopher Sadr al-Din al-Shirazi (1572-1641 AD), known as Mulla Sadr, reconsidered all previous Islamic philosophical discussion related to the concepts of self and identity. SoThe focus has been placed throughout the paragraphs of this articleA study on presenting Mulla Sadra’s views related to the self and identity, as well as his theory of knowledge and his vision about the formation of human identity through the accumulation of experience and the cognitive unity between the subject and the object, which he presented on the basis of the approach with the philosophical vision of the relationship between matter and image, which is philosophically traditional and known since Aristotle, and which was common and prevalent among people. Muslim philosophers in general. The beginning came in this studyWith fast and intense presentation. The legacy of the School of Transcendent Wisdom includes the most important stages of Mulla Sadra’s spiritual and intellectual development and all the historical, social, and political circumstances that accompanied the emergence of his star as a philosopher, then moving on to present his most important philosophical ideas about the human self, knowledge, and reason, and his own arguments about the immateriality of the soul. This study also addressed his most important ideas about the theory of knowledge and the independence of human cognitive abilities, as well as the influence of experience and its role in forming an identity for the mind, a variable and unstable identity that is formed gradually through accumulation and ultimately contributes to defining a special qualitative identity that emerges clearly through disparate patterns of thinking, which represents... The culmination of Mulla Sadra's reconsideration, which distinguished him from all the Muslim philosophers before him, including Ibn Sina and his theses about the self and self-awareness.

Penafsiran Eskatologi Wujudi Mulla Sadra

This research This research aims to analyze the eschatological phenomenon in Surah Al-Zalzalah based on the approach of Mulla Sadra's Philosophy of Existence. The eschatological phenomenon described in the Qur'an is an event that can be believed not only through dogmatic methods but also through rational-speculative means. The focus of the events to be discussed here is the Day of Judgment, resurrection (sudur an-nas), and recompense (jaza’). These three events go beyond sensory instruments and scientific testing, making them philosophical issues that are suitable to be understood within a rational-universal framework. Mulla Sadra offers a rational explanation based on the Transcendental Theosophy theory (al-Hikmah al-Muta’aliyyah) to understand the events of the Day of Judgment, resurrection, and recompense. The source of data is taken from Tafsir al-Qur'an al-Karim by Sadra, edited by Khajavi. This research involves a literature review using the Philosophy of Existence theory by Sadra. The results of this study indicate that each eschatological phenomenon is a form of evolution and modulation of existence. Firstly, the Day of Judgment is interpreted as the process of actualization and perfection of material, where the Earth is replaced by another Earth, and every substance undergoes a perfecting movement. Resurrection is the actualization of every potential and the forms of souls toward the original form of each creature. Recompense is the original psychological form of the soul when resurrected, producing either happiness or misery. This interpretation implies a more Sufi approach to religion, attributing every goodness or badness to the condition of the individual soul's form

Proximal sensing approach for characterization of calcareous soils using multiblock data analysis

Application of visible-near infrared (VNIR) or mid-infrared (MIR) proximal sensing for prediction of soil attributes has proven successful in many cases and is currently extensively used. However, in some cases, predictions fail, especially for properties that do not have a strong spectral signature. Multiblock data analysis techniques are an extension of partial least squares regression (PLSR) that allows the incorporation of data obtained from different instruments into a single model. The techniques have not been used in soil characterization particularly in chemical and elemental soil analysis. Therefore, the aim of the study was to analyze the use of two multiblock algorithms, sequential orthogonalized partial least squares (SO-PLS) and response-oriented sequential alternation (ROSA), to improve the prediction of several soil attributes from VNIR and MIR spectra and their 2nd order derivatives in calcareous soils from Iran. A total of 130 soil samples were taken from 0 to 30 cm depth in Kamfiroz (Mulla Sadra Dam Watershed), Fars Province, Iran. The analyzed soil properties included soil organic matter (SOM), electrical conductivity (EC), carbonate calcium equivalent (CCE), clay and sand contents, and plant-available (DTPA-extractable) micronutrients such as manganese (Mn), iron (Fe), nickel (Ni), zinc (Zn), and copper (Cu). Multiblock models (SO-PLS and ROSA) were compared with single-block PLSR models obtained from VNIR, MIR and their 2nd order derivatives. The results indicated that SO-PLS improved the prediction performance for all studied properties compared to single-block PLSR models from VNIR, MIR or their 2nd order derivatives, and multiblock ROSA. The highest improvement was achieved for properties where single-block models were less accurate. However, the ROSA models were less accurate than single-block models. The best SO-PLS models were obtained for CCE (R2 = 0.96, RPIQ = 5.95, and NRMSE = 7.24%), followed by SOM (R2 = 0.91, RPIQ = 3.38, and NRMSE = 11.45%), log Fe (R2 = 0.89, RPIQ = 3.16, and NRMSE = 9.98%), Cu (R2 = 0.87, RPIQ = 3.21, and NRMSE = 15.51%), clay content (R2 = 0.85, RPIQ = 3.57, and NRMSE = 10.14%), Ni (R2 = 0.76, RPIQ = 2.60, and NRMSE = 28.25%), EC (R2 = 0.74, RPIQ = 1.63, and NRMSE = 20.94%), sand (R2 = 0.68, RPIQ = 1.82, and NRMSE = 27.58%), and Zn (R2 = 0.63, RPIQ = 1.65, and NRMSE = 18.14%). However, Mn was poorly predicted by all evaluated methods. The results confirmed the potential of the SO-PLS model to improve the prediction of soil properties using a combination of spectral information obtained with different instruments.

Al-'Ilm Al-Ḫudhūri: Philosophical Epistemology and Sufism Common Ground

<p>This article investigates the possibility of finding common ground between philosophy and Sufism. It aims to answer whether these two can converge on an epistemological level. The discourse of <em>al-'ilm al-</em><em>ẖ</em><em>udh</em><em>ū</em><em>ri</em> was used to answer this question. The main source for this article's study is the works of Mulla Sadra and Suhrawardi, which are analyzed descriptively with a philosophical approach. This article concludes that <em>al-'ilm al-</em><em>ẖ</em><em>udh</em><em>ū</em><em>ri</em> is a form of real knowledge obtained by individuals directly from God without needing mental representation or linguistic symbolism. This knowledge is spiritual, not sensory-rational. Mulla Sadra and Suhrawardi believe that the only way to obtain this knowledge is through spiritual observation by practicing Sufism, which involves the rites of <em>mujahadah</em> and <em>riyadhah</em>.</p>

Mulla Sadra's Realism on The Principle of Ittihad al-'Aqil wa al-Ma'qul: A Response to Modern Realism

<span id="docs-internal-guid-6eb786c7-7fff-c73a-b069-03c5ca0fb7a1"><span>This article attempts to show Mulla Sadra’s model of realism by tracing it through his philosophical principles, especially the principle of </span><span>Ittihad 'Aqil wa Ma'qul</span><span> (subject-object unity). Furthermore, the study of the Sadra realism model, which is based on the principle of </span><span>Ittihad 'Aqil wa Ma'qul,</span><span> is presented to respond to fundamental epistemic-ontological issues, namely the relationship between the subject’s consciousness and external objects, in order to strengthen belief in the nature and existence of external reality, which is independent of contamination of the subject's mental decisions (mind-independent reality). How does the subject's consciousness relate to external objects? This problem is still an anxiety and has not been resolved by modern philosophers who focus on the discourse of perception, giving rise to various schools of realism, which are represented by two major schools: direct realism and indirect realism. By overcoming these epistemic problems, ultimately, this effort leads to the confirmation of Mulla Sadra's more original and comprehensive model of realism. This paper is attempted using a critical-analytical method, namely analyzing Mulla Sadra's philosophical ideas on the </span><span>Ittihad 'Aqil wa Ma'qul</span><span> principles and the views of modern realism by focusing on the issue of perception. The conclusions drawn from the results of the analysis of the </span><span>Ittihad 'Aqil wa Ma'qul</span><span> were used as a basis for responding to modern realism as well as an affirmation of Mulla Sadra's style of realism.</span></span>

Human Conception in Education in the Context of Mulla Sadra's Theory of Substantial Motion (al-Haraka al-Jawhariyya)

Düşünce geleneğinin kadim konularından biri olan hareket hakkındaki tartışmalar bütün varoluşa olduğu gibi insana ilişkin tasavvurlara da kapı aralar. Bu sebeple hareketin neliğine dâir her sorgulama, mevcudiyetini hareketin sürekliliği içinde gerçekleştiren insanın da mahiyetini ortaya koyan daha geniş çerçeveli cevaplara açılır. Aristo’dan beri felsefe tarihine egemen olan “cevherin (tözün) değişmezliği”, başka bir ifadeyle “arazın (ilintinin veya ilineğin) hareketi” düşüncesi üzerine inşa edilen hareket teorileri açısından bakıldığında insan, devinim halinde olan ama özünde değişim olmayan ve hareket ettiricisi dışarıda aranan bir nesneyi işaret eder. Mollâ Sadrâ’nın hareketin bizzat varlığın cevherinde gerçekleştiğini savunduğu hareket-i cevherî (el-hareketü’l-cevherîyye) teorisine göre ise o, özü itibariyle de sürekli bir değişim-dönüşüm halindedir ve kendisi bu değişimin hem öznesi (muharrik, hareket ettiren) hem de nesnesidir (müteharrik, hareket eden). Zira İslâm filozofları ekseriyetle hareketin sadece kemiyet (nicelik), keyfiyet (nitelik), mekân ve konum olmak üzere dört kategoride gerçekleştiğini ileri sürerken Mollâ Sadrâ hareket ve değişimin bizzat cevher kategorisinde vukû bulduğunu savunur. Buradan yola çıkarak Sadrâ’nın hareket-i cevherî teorisi çalışmamızda eğitim olgusu ve insan tasavvuruna katkıda bulunmak amacıyla bir imkân olarak benimsenmektedir. Filozofumuzun söz konusu doktrini yer yer onun düşünce dünyasındaki diğer telakkileriyle birlikte analiz edilmekte ve eğitim perspektifi açısından yorumlanmaktadır. Dolayısıyla elinizdeki metin bir ispat veya tahkik çalışması değil, bir tespit ve tevil çabasının ürünüdür. Bu maksatla sınırlandırılmış bir çizgiden bakıldığında eğitim bakış açısından tahlile tabi tutulabilecek mevzuların ve ulaşılabilecek sonuçların şu şekilde olacağı söylenebilir: Mollâ Sadrâ düşüncesinde, hareket eden cevher kendi kendini hareket ettiren ontolojik bir gerçekliktir. İnsan nefsi de bir cevherdir ve dolayısıyla hareketlidir, hareketinin öznesi de yine kendisidir. Eğitim ufkundan değerlendirilecek olursa bu yaklaşım insanın köklü/metamorfik dönüşümünün olanağını ve dinamik/proaktif insan tasavvurunu problematik bakışın odağına yerleştirir. Müteharrik (hareket eden, eğitimin nesnesi), muharrik (hareket ettiren, eğitimin öznesi) gibi konuları belirginleştirmesi muhtemel bu odaklanmanın böylece eğitimin illiyet ilkelerinden en az ikisini ifşa etmesi de mümkündür: Fâil (özne) ve madde (nesne). Hareket eden ve hareket edenin aynîleştiği hareket-i cevherî bağlamında işte bu özne ile nesne aynı kişidir. Dış faktörler ise hazırlayıcı, destekleyici olmalarının dışında bir payeye sahip değildir. Yani eğitimde; eğiten ve eğitime muhatap olan, kişinin kendisidir; öğretim ve öğretmen gibi harici unsurlar hakiki anlamda bir olduran değildir. Bu bağlamda eğitim kendinde oluş, oluşa gelme ve kuvve ile fiilin aynı anda bulunması hasebiyle bir birikmedir. Öğretimin/pedagojinin mutlaklaştırıldığı günümüz hâkim eğitim yaklaşımlardan uzaklaşıp insanın özüne yönelmeyi telkin eden bu insan tasavvurunun disiplinimiz için oldukça önemli kavrayışları tartışmaya açması kuvvetle muhtemeldir.

Objectivity and Realization of Non-Existence with Emphasis on Mulla Sadra’s Opinion

Objectivity and Realization of Non-Existence with Emphasis on Mulla Sadra’s Opinion

Creativity in Philosophy: A Multifaceted Approach to Education with Mulla Sadra's Thinking

Solving today's problems and preparing for future uncertainties requires creativity. Creativity has been placed as one of the main axes of educational reforms in many advanced educational systems of the world. The current research, which is of a fundamental type and descriptive-analytical method, seeks to explain the solid philosophical foundations for the multifaceted theory of educational creativity presented by the author of this article based on Mulla Sadra. Mulla Sadra is one of the great Muslim philosophers. According to the findings of the present research, the theory of multifaceted educational creativity, which has environmental-social, emotional-cognitive, intellectual, educational-teaching and physical dimensions for creativity, can be based on the anthropological philosophy of Mulla Sadra, which attributes "becoming" to human nature. In this article, several practical suggestions for teachers based on the theory of multifaceted educational creativity have been presented so that teachers can take more effective steps to foster students' creativity. Also, suggestions for future researches have been provided.

DEMYSTIFYING THE ISLAMIC THOUGHT RECONCILIATION MODEL OF MULLAH SADRA'S TRANSCENDENT THEOSOPHY

Purpose: Transcendent theosophy or as known as Al-hikmah al-Muta’aliyah is the third school of Islamic philosophy founded by Mulla Sadra, and is the result of reconciliation of previous Islamic thoughts. This school is based on three main principles, namely: intellectual-intuition, rational proof, and Islamic sharia. The purpose of this paper was to uncover the reconciliation model of transcendent theosophy in reconciling various schools of Islamic thoughts, namely: traditional normative thought of Islamic sharia (Al-Qur’an and Sunnah), classical tradition of dialectical theology (Kalam science), Peripatetic Islamic philosophy, the teachings of Sunni Sufi represented by al-Gazali, Philosophy of Suhrawardi illumination, as well as the mystical thought of Ibn ‘Arabi. This paper is a text analysis research using qualitative-descriptive analysis methods, namely: identifying, understanding, and interpreting texts. The text is carefully and systematically described to clearly portray the synthetic model or reconciliation carried out by Mulla Sadra on several previous Islamic thoughts. The results of this study indicate that Mulla Sadra elaborated and harmonized various Islamic thoughts with “integrative-complementary” model, which embraced the construction of new Islamic philosophical thoughts known as “transcendent theosophy”. This paper suggests to conduct further studies to find a correct format in reconciling various schools of the recent Islamic understanding in order to eliminate the claim truth among Muslims.

The Role of Categories in Mulla Sadra's Philosophy

مقولات ابزار ذهن ما برای شناخت حقایق اطراف است. بشر اشیای خارجی یا مفاهیم ناظر به آن‌ها را ذیل یکی از مقولات قرار داده است و فهم می‌کند. اما میزان صدق مقولات بر تمام واقعیات خارجی و تمام حقایق هستی هنوز به درستی مشخص نیست. آنچه در آرای برخی فلاسفة مشاء دیده می‌شود‌این است که مقولات و پیرو آن انواعی که ذیل آنها‌ایجاد می‌شود نقش تعیین کننده در تعین نوعی موجودات دارند و صرفاً ابزار طبقه بندی موجودات در ذهن انسان نیستند. در‌این میان ملاصدرا دیدگاه متفاوتی از مقولات را در آراء خود نشان می‌دهد و آن‌ها را محدود به حوزة اعتباری ماهیات می‌داند. بدیهی است زمانی که اصالت را از آن وجود و نه ماهیات بدانیم تمام اعتبارات و قوانین حاکم بر ماهیت نیز غیر واقعی و اعتباری خواهند شد. بنابرین ما در فلسفة ملاصدرا مجبور به تابعیت از مقوله و ملزم به مقوله بندی نیستیم و می‌توانیم ادعا کنیم که در فلسفة ملاصدرا اهمیت و محوریت مقولات به عنوان امر محوری در تعین نوعی موجودات از بین می‌رود و یک موجود می‌تواند از نوعی به نوع دیگر و از مقوله‌ای به مقولة دیگر تغییر ماهیت بدهد بدون‌اینکه امر محالی لازم بیاید. در‌این مقاله، ابتدا به نحو اجمالی به ذکر نمونه‌ها و مواردی اشاره خواهیم کرد که نشان دهندة استثناهایی در مورد شمول و جامعیت مقولات در لابلای آراء فلاسفه گوناگون است. خارج بودن نمونه‌هایی از حقایق از حیطة مقولات و مناقشه بر سر عدد کلی مقولات نمونه‌هایی از‌این دست است. پس از آن سعی شده، نکتة پیش‌گفته به همراه مثال‌هایی از آثار ملاصدرا بیان شود. در نهایت به بررسی مقولات و جایگاه آن در نظام اصالت وجودی پرداخته خواهد شد. بدیهی است که بررسی چنین مسائلی نیازمند تحلیل، استخراج و استنباط از آراء فیلسوف است و در‌این مقال نیز مقصد و منظور پژوهشگران لزوماً جویا شدن شواهد صریح متنی دال بر‌این موضوع نیست. لیکن استفاده از متن در جهت توضیح مقصود امری اجتناب ناپذیر است.

The Role of Attention in the Realization of Sensory Perception from the Perspective of Mulla Sadra's Transcendental Wisdom

این مقاله با روش توصیفی- تحلیلی و بهره‌‌گیری از مقایسه و تطبیق، به تحلیل نقش مؤلفة «توجه» در ادراک حسی از منظر ملاصدرا می‌‌پردازد. ملاصدرا در باب ادراک حسی تقریرهای گوناگونی دارد. در همة ‌این تقریرها نقش توجه به‌‌عنوان ویژگی اساسی نفس انکارناپذیر است. ‌این نقش گویای ویژگی فعال نفس در ادراک حسی و سایر فرایندهای نفسانی است که بر اساس مبانی خاص ملاصدرا دربارة نفس و حقیقت ملکوتی آن استوار است. نظریة ملاصدرا را دربارة توجه می‌‌توان بر دو اساس تبیین نمود. الف) نظریة تعدد قوای نفس و ب) نظریة وحدت قوا و اعتقاد به مراتب نفس. بر اساس دیدگاه نخست که به دیدگاه مشائیان نزدیک‌تر است، توجه به منزلة نوعی صافی محدود کننده و گلوگاه عمل نموده و در فرایند ادراک و تجرید از ورود بسیاری از داده‌‌ها از یک مرحله به مرحلة بعد جلوگیری می‌‌کند. بر اساس دیدگاه دوم که بر پایة مبانی خاص حکمت صدرایی استوار است نفس بر طبق درجه قوت خود از منبع توجه برای اعمال خاص خود استفاده می‌‌کند. در ‌این تبیین توجه همانند منبع نوری است که گاه بی اختیار و گاه به ارادة نفس بر اموری بازتاب یافته و آن‌‌ها را روشن و برای نفس حاضر و معلوم می‌‌سازد. دامنة ‌این بازتاب و گستردگی و ژرفای آن به قدرت و توان نفس و مرتبة آن بستگی دارد. مدل توجه از منظر ملاصدرا با مدل‌‌های ارائه شده در نظریات جدید روان‌‌شناسان شباهت‌‌ها و تفاوت‌‌هایی دارد و امتیاز آن ‌این است که توجه را در همة فرایندهای درون آدمی نشان می‌‌دهد.

Hermeneutika Ruhullah Khomeini: Surplus Makna dan Pembacaan Alegoris Terhadap Term Al-Rahman dan Al-Rahim

The interpretation of Ruhullah Khomeini which is agreed upon as a Sufistic interpretation is interesting for further discussion. This paper attempts to explore Imam Khomeini’s hermenutics, starting from his paradigm of the Qur’an and its exegesis, then examines his theory of allegorical interpretation by looking at how it produces new meanings that go beyond the literal meaning of the text or reach esoteric meanings, especially in terms of al-raḥmān and al-raḥīm. This paper use Paul Ricoeur’s interpretation theory as a thinking partner to find the idea of a surplus meaning that inhernt in every single text, including the Qur’anic text. This research finds three main points: Imam Khomeini’s idea on the diversity of meanings as a logical consequence from the premise that the Qur’an has two meanings, exoteric and esoteric; allegorical interpretation of Imam Khomeini which is explained discursively depicting a Sufistic-philosophical face and colored by Shia ideology; the interpretation of the terms al-raḥmān and al-raḥīm presents the concept of wujūdīyah (the existence) as a result of synthesis from the concepts of previous philosophers, especially Ibn ‘Arabī and Mulla Sadra. The diversity of meanings of al-raḥmān and al-raḥīm shown in Imam Khomeini’s interpretation from several views and his personal synthesis, includes: the two terms are interpreted the same and the repetition is only confirmation, meaning compassion and kindness, the Names and Attributes of Allah that reach the level of existence and manifestation.

The Explanation of What and Why Artistic Education in the Context of Islamic Theory of Artistic Education (Relying on the thoughts of Ibn Arabi and Mulla Sadra)

The Explanation of What and Why Artistic Education in the Context of Islamic Theory of Artistic Education (Relying on the thoughts of Ibn Arabi and Mulla Sadra)

An investigation of the relationship between political knowledge and happiness in Mulla Sadra's thought

According to Aristotle, wisdom is categorized into practical and theoretical in Islamic philosophy. Political philosophy, household management, and ethics are examples of practical wisdom issues in which the question of politics in wisdom and philosophy has been taken into account. Some Muslim philosophers, such as Farabi, have devoted more attention to politics and philosophy, although most Muslim philosophers have made explicit connections to philosophy and politics in their works. Mulla Sadra Shirazi was a Muslim philosopher who paid close attention to political issues in the sphere of philosophical thought in his works, particularly in the last chapter of the book of ‘al-Shawahid al-rububiyyah.’ On the other hand, the issue of happiness is one of the fundamental issues in ethics as a part of practical wisdom. The answer to the vital and philosophical question of whether politics is effective in the issue of worldly and afterlife, human flourishing must be taken into account thoroughly regarding the other pillars of practical wisdom. Mulla Sadra considered worldly happiness necessary for otherworldly happiness, and he considered man a civil being by nature, like his predecessors, and he expressed a close relationship between politics and happiness.