reza rezazadeh
Volume 19, Issue 1 , January 0, Pages 1-20
Abstract
The purpose of this article is to examine the gender issue by emphasizing ontology, anthropology, and epistemology of Mulla Sadra. Although Mulla Sadra did not directly address the gender issue, but considering its ontological, human-cognitive and epistemological foundations, he can refer to some of ...
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The purpose of this article is to examine the gender issue by emphasizing ontology, anthropology, and epistemology of Mulla Sadra. Although Mulla Sadra did not directly address the gender issue, but considering its ontological, human-cognitive and epistemological foundations, he can refer to some of the hidden layers of this wise thought in this field of radiation Throw The ontological-semantic attitude of gender (femininity and masculinity) is not based on the originality of existence and the only and only existential level of existence among humans is assumed. Man has the same essence as other beings and extends from the lowest to the full extent of power. In this conversion and intriguing transformation femininity and masculinity are not conceivable. On the basis of the human's anthropology, gender does not share the identity and truth of man, and these characteristics and distinctions are beyond the limits of humanity. In the epistemology section, according to Mulla Sadra, human beings are not at the same time in terms of knowing one's knowledge, but everyone has a degree of knowing. But the difference in degrees of knowledge lies in the difference in the level of the existential of individuals, not their gender. In fact, femininity and masculinity are the characteristics of nature and body, as is the case in plants and animals.
abdollah salavati
Volume 19, Issue 1 , January 0, Pages 21-38
Abstract
Elicitation of Various Models of Certainty in View of the Inner Possibilities of Transcendental Wisdom
In contemporary epistemology, it has been posited about its certainty and its relation to the knowledge of various scholars and opinions: some have considered the certainty as the basis of knowledge, ...
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Elicitation of Various Models of Certainty in View of the Inner Possibilities of Transcendental Wisdom
In contemporary epistemology, it has been posited about its certainty and its relation to the knowledge of various scholars and opinions: some have considered the certainty as the basis of knowledge, and a group of knowledge as an unnecessary of certainty, and a group of certainty is considered a high level of knowledge. They have spoken of certain types; types such as: certainty of psychological, moral, and epistemological; personal certainty and certainty. In Islamic philosophy, in general, in the philosophy of Mulla Sadra, knowledge has been tangibly bound up with certainty, and in most of the positions of knowledge, it is merely the same certainty. The two basic questions of this essay are as follows: What are the components of certainty in Mulla Sadra's philosophy? And what kind of models can be inferred from Mulla Sadra's philosophy?The achievements of this research are as follows: The criterion of certain knowledge in Mulla Sadra's philosophy is related to the cause; therefore, beliefs at various levels, by means of proof, inspiration, rituals, and intuitions, are surely converted, and for the fact that personal certainty in the process of intuition and inspiration and Also, the rhetoric becomes objectively, necessarily must be the process of proving.. This research is not a record
Key words: certainty, mental certainty, objective certainty, philosophical certainty, epistemological certainty, Mulla Sadra
aliasgar banihasan; mohammadmahdi babapour; naser rafei
Volume 19, Issue 1 , January 0, Pages 39-58
Abstract
Due to the prominence of the opposition of Ibn teymeyh's thoughts with other Islamic sects especially Orthodox Shia and by a consideration of religious sects approximation, creating unity, and removing incorrect thoughts in an unbiased way, we have tried to study several issues comparatively based on ...
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Due to the prominence of the opposition of Ibn teymeyh's thoughts with other Islamic sects especially Orthodox Shia and by a consideration of religious sects approximation, creating unity, and removing incorrect thoughts in an unbiased way, we have tried to study several issues comparatively based on the traditions descended from Om-al-Salameh (supported by both sects). The conclusion is that Ibn Teymeyyah’s views, in some cases, are consistent with those of Orthodox Shia as follows: (1) the legitimacy of crying over the dead; (2) the legitimacy of pilgrimage; (3) the legitimacy of greeting and praying for the dead and the effect of the living on the dead. In some cases there is partial consistency as follows: (1) based on Ibn Teymeyyah’s views, invocation is limited to the life period; (2) he limits consecration to Kaaba only. There are some differences as well: (1) he limits the application of households members to the holy prophet; (2) he also limits the application of the special virtues such as chastity and superiority to the prophet; (3) he limits the application of foreknowledge to divine prophets; (4) he bans mourning for the dead; (5) he bans dirge; (6) he does not approve preparation for pilgrimage. The differences can be attributed to the different narrative sources of the two schools of thoughts.
hamid imandar; hossin zafari
Volume 19, Issue 1 , January 0, Pages 59-84
Abstract
The specific interpretation of the concept of excommunication (Takfir) and the designation of its applications are the major sources of the extremist Jihadist Salafism. It should be emphasized that the bases of the mentioned flaw in the context of defining excommunication are in contradiction with the ...
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The specific interpretation of the concept of excommunication (Takfir) and the designation of its applications are the major sources of the extremist Jihadist Salafism. It should be emphasized that the bases of the mentioned flaw in the context of defining excommunication are in contradiction with the views of Salafi authorities. In fact, this contradiction has created an internal challenge in the theological and ideological system of the school of Salafism. The Takfiri Salafists’ belief in the details of practice for the realization of faith is an essential factor in the exaltation of practical disbelief which leads to excommunication of those who,for example, abandon the daily prayers or Zakat as disbelievers without considering their heart judgment. This is in direct contrast with the views of Ibn Taymiyyah and Al-Bani, the two important Salafi intellectual authorities, who put emphasis on the heart’s approval as the realization of faith, not the body organs’ acts. Moreover, consistent with their refutation of the views expressed by some of the movement Imams, the Takfiri Salafists refuse to confirm the principle of ignorance in relation to issues of major Shirk such as supplication. This has completed their violent manifesto. The false interpretation of the notion of divine sovereignty and the lack of distinction between absolute and definitive Takfir are in contradiction with the views of the majority and is the major source of the expansion of the applications of Takfir.
ali qasemi; seyyed mohammad moosavi bojnoordi; davood mohammadjani
Volume 19, Issue 1 , January 0, Pages 85-100
Abstract
One of the basic principles in the inference of religious rules in Shia jurisprudence is the principle of expediency. The justification of expediency as the source of the inference of religious law is based on the verbal foundations of this principle. This paper examines the place of interest in ijtihad ...
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One of the basic principles in the inference of religious rules in Shia jurisprudence is the principle of expediency. The justification of expediency as the source of the inference of religious law is based on the verbal foundations of this principle. This paper examines the place of interest in ijtihad and the inference of religious judgments with the Shiite theological approach. This research is a descriptive-adaptive research that has been conducted in a librarian way based on the analysis of documents of Shiite theological and jurisprudential sources on the basis of the principle of expediency. Theological foundations of expediency in the system of the Shi'a from the Shia point of view include the elements of perfection and prosperity, divine knowledge, divine justice, divine wisdom, rationality and goodness. The element of expediency is not merely considered in the system of the Transcendental God and in the process of the codification of the heavenly laws, the process of governing the Islamic ruler in the age of presence and absence is also in the circle of this discussion, precisely for this reason, its importance becomes twofold. In the study of the Shi'i theological approach it is expedient to conclude that the adherence to the rules of the material and the corruptions of al-Amri is one of the results of the famous theological statement in the Shiite language, which states: God's transcendental actions are purposeful and superstitious (unwittingly, unpardonable) It is impossible.
mohammad Abbaszadeh Jahromi
Volume 19, Issue 1 , January 0, Pages 101-120
Abstract
The prophet's coordinates refer to those attributes of the prophet who separate him from other human beings and can be summed up in revelation, infallibility and miracles. In this article, we are going to explain the origin of anthropology of these prophetic coordinates in a library and analytical method ...
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The prophet's coordinates refer to those attributes of the prophet who separate him from other human beings and can be summed up in revelation, infallibility and miracles. In this article, we are going to explain the origin of anthropology of these prophetic coordinates in a library and analytical method based on philosophical attitude. Ibn Sina and Mulla Sadra emphasize the existence of the Holy Scriptures, therefore, in order to carry out research, first, the attribute of Sunnis and its relation to the active and active reasoning, which plays a special role in the coordinates of philosophers, will be explained. In the future, the role of this power will be paid to the revelation and will be reviewed and criticized by the position of this power of the theory of the apocalyptic dream. In the next section, the role of this power will be explained in the particular case of another prophet, namely, infallibility. At the end of the relationship, this power will be examined by a miracle. From this perspective, a new horizons can be found on the difference between magic and miracles.
Adel Meghdadian; masoud sadeghi
Volume 19, Issue 1 , January 0, Pages 121-136
Abstract
The existence of pure and non-intentional mental states, especially pure consciousness, is one of the issues which can be located where philosophy of mind and philosophy of mysticism coincide. Most of states and stations proposed by mystics have adjuncts. However, there are also some mystical states ...
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The existence of pure and non-intentional mental states, especially pure consciousness, is one of the issues which can be located where philosophy of mind and philosophy of mysticism coincide. Most of states and stations proposed by mystics have adjuncts. However, there are also some mystical states and stations that do not necessarily have adjuncts. The proponents of this view have simply argued for the existence of these kinds of states, merely by examining pure consciousness as a non-intentional mental state reported by the mystics. It appears that there are further non-intentional mental states. One of these non-intentional states is the "mystical" state of pure tranquility. The question can be raised whether a state known as pure tranquility can be assumed and comprehended. If not then the alternative is that it has an adjunct and it is necessarily directed to an object. It can be said that the mystic, in his progress path to God, falls in a state of pure tranquility without being linked to an object as an adjunct of the tranquility state. His spirit is in a state of certainty without having to be certain of something. From a mystical point of view, two arguments can be put forward for the realization of pure tranquility: the entailment of knowledge and tranquility, and the interconnection of tranquility and the primordial covenant in Islamic mysticism.