فهرست مطالب داود محمدیانی

The issue of the immateriality of the soul has always been one of the important topics of psychology in Islamic philosophy, and the opinions of philosophers in this field are of particular importance, and various theories have been presented in this field. In the meantime, Sadr al-Din Shirazi has had the most discussions in this field and claims to be innovative in the imaginary immateriality of the soul. The author intends to criticize Mulla Sadra's opinions by examining Ibn Sina's and Fakhr Razi's opinions. Ibn Sina's words are very clear in proving the immateriality of the soul, but he doubts on the imaginary immateriality of the soul. Although Mulla Sadra claims that no one presented this theory before him, but by studying the works of Ibn Sina and Fakhr Razi, we can see that this theory was presented before Mulla Sadra. For this reason, Mulla Sadra's claim can be investigated in this regard. Although Ibn Sina and Mulla Sadra have given two different reasons to prove the immateriality of the soul, in addition, Mulla Sadra has also proved the imaginal and super-intellectual celibacy of the soul. Some of Ibn Sina's arguments about the immaterial nature of the soul have been rejected by Mulla Sadra, which the author has criticized.

Undoubtedly, nature has always attracted the attention of scientists and philosophers as the loci of the genesis and growth of natural existents and its current. Scientists working in the field of empirical sciences mainly seek the knowledge of natural existents and laws of nature, while philosophers basically deal with the knowledge of nature itself and its structure and try to provide an answer to the questions of what the meaning of nature is, what its structure is, what relationship exists between existents and nature, whether nature is the primary source of the appearance of existents in the world, and whether nature, as matter and form, is a cradle for the appearance of various forms of existents. Greek philosophers and, later, Muslim philosophers have provided various responses to these questions. In ancient Greek philosophy, physis or nature means growth, living, and life. This meaning, which had provided the basis for pre-Socratic philosophy, changed into the “content of the world” and “maker of things” in Stoic philosophy. Plato also defined physis as the origin of the appearance of all things. He used the words technē (art) and archē (origin) to explain the emergence of the world and considered the creation of the world as an artistic innovation. Aristotle, who viewed the world synonymous with the whole nature, believed that nature is the source of motion and change in things; however, Muslim thinkers have provided various ideas about nature. Ikhwān al-Ṣafā maintained that nature is the fifth level of the levels of being and the “active” aspect of the world, with matter as its passive aspect. Ibn Sīnā considered nature and the interactions therein as God’s act and believed that nature is the cause of the appearance of corporeal substance by synthesizing matter and form. Unlike the Peripatetics, who believed that archetypes are the same as the nature of things, Suhrawardī rejected archetypes and replaced them with luminary nature. Finally, Mullā Ṣadrā viewed the world of nature identical with renewal and change and maintained that the nature of substance enjoys permanent motion and flow.

The Holy Quran constitutes the most important shaping factor of the development of the Islamic culture and civilization. So that, it can be claimed all attempts and researches in the field of Islamic thought have been shaped on the basis of the Quranic verses including literature, jurisprudence, ilm al-usul, theology, philosophy, and gnosis. For instance, philosophy which actually entered into the world of Islam from Greece developed under the influence of the Quranic teaching by Islamic philosophers and got Islamic identity. By different way’s, Muslim philosophers adapt ideas and philosophical doctrines to teachings of the Quran, also they used of the Quranic verses in order to conceptualize and innovate new theories, and they used Logic of Quran for presenting philosophical arguments. In this way among the Islamic philosophers, the contribution of Kindi, Suhrawardi, Ibn Sina, and Mulla Sadra were more than others.

Knowing the truth of human existence is one of the most important branches of human knowledge in the humanities and one of the most interesting topics of anthropology when it concerns philosophy and literature. Mulla Sadra and Rumi، under the influence of Qur''anic verses and revelational teachings، have presented new ideas about the truth of mankind including evolvement and movement towards the perfection of the truth of mankind، the impact of human actions and deeds on his truth and embodied in the Hereafter، the influence of Platonic theory of forms on the explication of the single origin of the human essence، and the fall of man and the manifestation of God in the world as well as in the truth of mankind. In this paper، we tried to understand how these two thinkers have been influenced by Quranic verses and teachings in their philosophy of the transcendent theosophy and the mystical literature، and to explain some correspondences.

Ontology is one of the most important issues in the western philosophy which is neglected in the modern period. Recently, Martin Heidegger has made many efforts to renew the statues of ontology in western philosophy. He, like Mulla Sadra attempts to go beyond conceptual realm and comes near to the realm of discovering the reality of existence.In Heidegger's view the only way for knowing the existence is to understand and analyze the concrete and real existence of the things especially human beings. Mulla Sadra also takes the knowledge by presence the best way for knowing the reality of existence.Both philosophers discussed in their existential philosophy some important issues such as cosmos, God, motion, time and Logos (God's word).