ملاصدرا

The issue of death has been one of the main issues of concern to most of the world’s poets and philosophers. Well-known poets such as Rumi in Persian literature and Henry Vaughan in English literature have addressed this issue a lot in their poems. They do not consider death as the end of life, but introduce it as the gate of the eternal life. Mullah Sadra, the great Islamic and Iranian philosopher, also considers death to be a release from the bondage of the body because human beings have the tendency to connect with the eternal essence of God. Following the principle of substantial motion. According to mystics and theosophists, it is better for a person to experience death before physical death by ignoring physical ties, so that he can cope with it more easily and join the eternal essence of God, which the ultimate goal. The present research is a descriptive-analytical investigation of Rumi and Henry Vaughan’s poems based on Mulla Sadra’s opinions regarding the concept of death. The results of the research show that although these three people lived in historical, linguistic and geographical periods far from each other, they have many similar personal and religious beliefs regarding death.

One of most important topics in mystical philosophy is the investigation of the role of experiential structures in shaping mystical experiences and their interconnections. This investigation has led to various approaches, including perennial philosophy, essentialism, structuralism, and decontextualism. In this analytical-comparative study, each of these perspectives is presented, followed by an examination of Mulla Sadra's perspective on the subject.  Findings From Mulla Sadra's perspective, personal structures have a significant impact on mystical experiences. He argues that mystics gain insights into deep truths by reflecting them in their souls. Talents, beliefs, behaviors, expectations, tendencies, and attentiveness all shape these experiences. Although he recognizes the existence of parallel mystical encounters in diverse traditions, aligning with the tenets of the perennial philosophy, Mulla Sadra's approach is not the same for all mystical experiences. He deems certain vertical data as illusionary and adopts a purely structuralist stance. Mulla Sadra's methodology can be described as “Gradational structuralism”, wherein he suggests that as the mystic progresses to higher existential levels and reduces self-centered focus, individual structures play a less significant role, and the convergence of mystics in parallel experiences increases. Consequently, in these cases, his analytical framework for studying mystical texts leans towards contextual analysis.

Many Quran scholars have long been fascinated by the An-Nur verse. Despite the absolute denial of any similarity between his holy nature and the rest of the cosmos, this monotheistic verse contains metaphorical language. Most Qur'anic interpretations have focused on the idea that there are outside and inner meanings and each interpretation has sought to decipher the meaning of this verse using one of these two ideas. This descriptive-analytical study explores and compares the interpretation of the An-Nur verse by Sharif al-Murtaza, Mulla Sadra, and Sultan Muhammad Sultan Ali Shah Gunabadi with their interpretations. The verse's meaning has been interpreted differently by these interpreters, who have divergent and, at times, contradictory intellectual orientations. Even though all three of them deviate from the apparent meaning, Sharif al-Murtaza interprets the verse by placing the concept of reasonable arguments within the field of the Arabic language and its capacities because the holy word is a type of speech. Mulla Sadra and Gunabadi, on the other hand, are proponents of the inner meaning of the verses and view the Qur'an as a mystical word with a high meaning potential that requires revelation and spiritual internalization to comprehend. The conventional definition of Sharif al-Murtaza's work is a commentary built on logic and language that benefits from his knowledge of both languages and words. Nevertheless, according to Mulla Sadra and Gunabadi, this attempt to comprehend the meaning is more interpretation in applying the verse to multiple and even endless cases.

"Language" element and related issues are one of the most challenging aspects of philosophy and new critical approaches in reading religious texts. This issue is doubly important in postmodern critical approaches and especially the Derridian reading of texts, which is one of the tools of some neo-Mu'tzalites in reading the Qur'anic text due to the authenticity of the language in these approaches, and it has caused great challenges due to the difference in the way of looking at the language. It comes from. In this regard, the present research aims to "explain" two different views from the perspective of Derrida and Mulla Sadra in order to provide the conditions for the visibility of two approaches to being and knowledge through the window of language and the extent of the possibility of such readings with an analytical-comparative method. to check. The findings of the research show that according to Mulla Sadra's view of existence, knowledge, and language, and his belief in the system of formation and education, which is derived from three sources of knowledge, the intellect, the heart, and revelation, and the divine language has three creative stages. Considering the formative and legislative and considers human language to be sub-territorial, Derrida's view on the third linguistic level can be examined from this point of view, and due to Derrida's failure to proceed from the intellectual-philosophical method, he never from the "verb" stage (in the epistemic system of creation and Amr) has not gone higher.

Bahram Beyzaei is an artist (author) who has some manifestation of Iranian mysticism in some of his work. However, it seems that mysticism in his works is a manifestation of Iranian imagination and Politics is the main content them. Iranian philosophers have different approaches to mysticism. They have three aspects: 1. Negation of the connection between mysticism and politics 2. The positive influence of mysticism on politics according to the views of the modern world 3. the link between Islamic mysticism and political ideas, which shows the relationship between mysticism and politics. The artistic manifestation of politics through mystical imagination is quite complicated considering the contradictory nature of these two issues; but Bahram Beyzaei has depicted his own mystic in the political individual representation. In this research, we have tried to use the method of content analysis, relying on the study of library and documents and the application of theoretical frameworks in Iranian-Islamic mysticism especially Mulla Sadra's Four Journeys and Wittfogel's approach to Oriental Despotism, analyze the text of the script "The Fateful Day" as a case study. The results of the research show that Bahram Beyzaei has shown the behavior of a mystic in this dramatic work by using mysticism and myth in connection with the watershed economy of the East. And the character of Aref in this work has a dominant political aspect. Also, the four Journeys of Shibli and passing through mystical seven labours are actually a tool for political awareness and enlightenment in the society.

Mysticism is an epistemology based on a spiritual and indescribable state in which human feels that he has found a direct and immediate connection with the existence of his Lord; These feelings are of course a spiritual and divine beyond description and limit, during which the mystic understands the absolute essence not by argument, but by sensitivity and conscience. Seyyed Nusrat Begum Amin, known as Lady Amin (1265-1362), is one of the Iranian Shiite mystics who was acquainted with Qur'an, wisdom and mysticism since young ages. In her mystical approach, Banu Amin was inspired by famous mystics such as Molla Sadra, Ibn Arabi, Khajeh Abdollah Ansari and Feyz Kashani. In the present literary essay, the authors will enjoy descriptive – analytical method to study the extent of Banu Amin's influence from Molla Sadra, Ibn Arabi, Khajeh Abdollah Ansari and Feyz Kashani comparatively.

Many of the Qur'anic themes that have found their way into Persian poetry do not only include the translation of Qur'anic words and appearances. Mystical poets have usually included interpretive and sometimes interpretive interpretations of poetry.The divine address of "Fakhle Nalik" to Prophet Moses (AS) in Surah Taha is one of the interpretations that has attracted the attention of many poets of the Tariqah. Like mystical commentators, they have completely mystical interpretations of this verse and with different interpretations, have reflected the same ideas in a more profound and effective way.In this article, after briefly outlining the story of the meeting and conversation of Moses (pbuh) with God in the safe valley and mentioning the background of this story, the validity of interpreting such phrases has been examined from the point of view of Imam Mohammad Al-Ghazali. And Rumi, his poetic findings are compared with the interpretive thoughts of Abu Abdul Rahman Salmi. In the other part of this article, the reader can observe some of the thematic findings of Parsigo poets from this Qur'anic interpretation and at the end, study the special interpretation that Mulla Sadra Shirazi has presented in one of his Masnavi from "Khala Nalin".

Examining and comparing the frequency of important words in each text shows the world of the author's language and the world of language represents the world of the author's thought; Therefore, one of the most important things that can be done in the research of texts is to explore the words and their uses and their meaning and concept in each text. This article also compares words, compositions, idioms and announcements in the poems of Mirdamad, Mulla Sadra and Sheikhs. The main purpose of this article is to study the similarities and differences of words, combinations and terms in the poems of Mirdamad, Mulla Sadra and Sheikhobahi.

The method used in this research is descriptive-analytical and documentary method has been used to collect information.

Statements and words in the poems of Mulla Sadra and Sheikh Baha'i are mystically similar to each other. Mirdamad's court also has a significant statement in presenting philosophical theories.

Similar words with almost identical meanings have been used in the studied divans in the field of philosophy, love and mysticism. In three courts, the words fire, love, sky, world, religion, cup, earth and sun have the highest frequency; The Divan of Sheikh Behbai also has more mystical themes. Mirdamad and Mulla Sadra have paid more attention to mystical and philosophical themes. Allegorical approaches are also seen more in the poems of Sheikhabai and Mulla Sadra.

In the 16th century (11the AH), the ideas of Shiite philosopher, Mullā Sadrā (1572-1640 AD / 979-1050 AH) brought about fundamental changes in Islamic ontology, especially some of his innovative ideas on the originality of existence, and Substantial Motion. Simultaneously with these changes, the imaginative style of Persian poetry (indo-Persian poetry) underwent changes, with a dynamic view to existence and substance of nature. The article is actually a comparative study on philosophy and poetry, which deals with the "Substantial Motion of nature" as a common theme in poetry of Saeb Tabrizi (1006-1087 AH), the Persian poet of the 16th century, and Mulla Sadra's transcendental wisdom, and tries to show the similarity between Sadra's philosophical thought and Saeb's poetic attitude to movement in essence of nature.

This research that has an overview to the subject of wisdom and true and false knowledge from the viewpoint of Molla Sadra, seeks to prove that pure science and thought are bigger threats than ignorance by fake literates. Most of the books written by Mulla Sadra in various intellectual, philosophical and mystical fields are in Arabic and have complex content and are deep and effective and are always about genuine religious matters and wisdom and rarely have marginal content. But in some of these works especially in the book of Treatise of Three Principles that is the only Farsi book of Mola Sadra we observe that he writes articles with bitter expressions to confront the naïve people and the stubborn scholars with the same heavy expression of the main text of the philosophical and mystical material. At first glance, this impression is not far from the viewer's point of view that why Mulla Sadra has degraded his scientific and spiritual position and used irony to oppose his opponents? But in this research, it has been attempted to quantify the wording of this treatise in order to prove that Hakim Mulla Sadra, by entering this type of material, has never been able to blow himself out of the field and prove the superiority of his scientific and philosophical personality. But he didn’t want to enclose and imprison himself in the ivory tower, and to hunt down wise men and philosophers and mystics and as much as possible, consider the situation around himself and sit down with the average people to start a conversation with them. He talks with great verses and fluently in front of speech envy people and directs them from Inducing and freezing in thought and shortens his distance with them and he also encourages other scholars and wise men to keep the conversation forever with the average and ordinary people.

The theosophy which is known today as Sadraei transcendent theosophy and stands on the pinnacle of the Islamic philosophy history, have had ups and downs from its development until present which is worthy of historical study. It’s obvious that any knowledge owes its growth and prosperity to great efforts made by the men who showed dedication and spared no effort in this way. Akhund Kashi is known not only as the promoter but also as the reviver of the transcendent theosophy. His mastery of such a tremendous knowledge as well as constant teaching led to the fact that his name appears amongst the teachers and defenders of this knowledge. In the same way, his scientific method and his adherence to teachings of this theosophy have drawn a considerable attention towards this theosophy. The current succinct study seeks to highlight the significant role of this wise sage and recognize his outstanding contribution in promotion of this transcendent philosophy.

‘Love’ is one of the most important issues to which both spiritual and gnostic philosophers have had eyes on and have had orated about. They recognize ‘love’ as the foundation of the universe because of which, all creatures from the lowest to the highest, are moving toward the source and origin of ‘love’ i.e., the almighty God. Sanayee Ghaznavi and Mola Sadra Shirazi are from the two spiritual and gnostic philosophers who have had ‘love’ as the key role in their works. The similarity in their views can be straightforwardly seen in Sananyee’s works and poems and Mola Sadra’s masterpiece; Shavahed Alrabobye. ‘The significance of love’, ‘the flow of love’, dividing love into ‘real’ and ‘virtual’ love, ‘convergence of love with pain and suffering’, and the virtual love as a bridge to reality of ‘annihilation in Allah’ are from the issues about which both Sanayee and Mola Sadra have analogous opinions. After illustrating the concept of ‘love’, this study aims at investigating the correspondence between Sanayee and Mola Sadra’s impressions about the issue.

Saghi-nameh is one of the effective literary genres in Persian literature which is said to be the developed form of Khamriat of Arabic literature that in its developmental path is presented by various moral، philosophical and critical tones by Persian poets writing Saghi-nameh. This genre of literature has some content and structure characteristics that more or less have been repeated in most of them. These characteristics include having the essential motifs of Gnostic texts، using Sufi’s diction and magian literature، the words such as butler، wine، cup، harp، minstrel … and motifs such as the conflict between love and logic and taking advantage of opportunities. Astonishment، expressing immortality and complaining people، all are viewed in various tones and colors reflecting the poems of Mullasadra، the famous scholar and philosopher in Safavi period of time. It is been believed that his poems contain most of the features of Saghi-nameh genre. In addition to the butler in most of his verses، he mentions themes and motifs of Saghi-nameh in the poems while he is stating the most precious Gnostic lessons of Hekmat-e-Motealie (high wisdom) which he himself is its creator. This research describes and clarifies MullaSadra’s mystical poems and their contents in an analytic way from the general features of Saghi-namehview. This research is seeking to answer the question whether it is possible to consider Mullasadra among the poets of Saghi-nameh in Persian literature.

As one of the highest divine issues، invocation has been always at the center of man’s attention and each person has paid attention to the meaning of invocation and the relative issues commensurate with his intrinsic poverty. Contemplation on the works of philosophers and mystics such as Mullasadra and Ibn Arabi foregrounds the importance of this issue in the view of the two thinkers. With his philosophical attitude، Mullasadra explains the significance of invocation، the conditions of its granting and influential factors in it، and Ibn Arabi has discussed this issue with his mystical taste in Fosus al-Hikam as well as other works. The expressing of poverty، humbleness and submission before God are common conditions for the granting of invocation in their views. According to them، the person’s intentional asking from God can lead to the acceptance of invocation. In the view of Mullasadra، the relation between invocation and “decree and destiny” as well as “cause and effect system” is one of the influential factors in the granting of invocation and this matter is absent in the works of Ibn Arabi. On the other hand، with his mystical taste، Ibn Arabi has proposed various kinds of divine gifts and stages of granting; an issue not present in the works of Mullasadra.

One of the most outstanding issues that has drawn the attention of all Gnostics and philosophers is “Love”. They believe “love” to be the basis of the world and that due to which all living beings are in movement, and all move towards God, who is the source of love. In the works of Molana-Jalaloddin-e-Balkhi and Molla- Sadra, “love” has the central role and the similarity of their viewpoints can be observed in Masnavi and Asfar. “Value of love” , “flowing of love in the world” , “attention to trope love”, “chastity in love” etc. are issues that Molana and Molla- Sadra agreeon, and the only difference between their views is whether trope love belongs to body or soul. In the present work, after an introduction to love, attempt has been made to display the difference, and the Similarities of the viewpoints of Molana and Molla- Sadra.

The purposefulness of the creation is one of the main subjects of the muslim philosopher and theologists. Having goal is one of the inseparable necessities of the action of the wise creator. One group of the philosophers has exonerated God from having a goal, since they have treated purposefulness as deficiency or need. But the other group has proved the necessity of having goal for the actions of God, because of the wiseliness of the creation. According to the teachings of the transcendentphilosophy (Hekmat-e Motaaliyye) there is no contrast between these two views, since goal is beside the nature and the Supreme God is innocent from it; but if the goal should not be beside the nature there is no objection. So the ultimate goal of the God's action is his nature which the muslim philosophers have tried to define and prove. Some think that the claim of the muslim philosophers in defining God's nature as the goal of creation though proves the act's goalof God's nature, on the other hand denies the creator's goal. This paper, by using Mulla Sadra's ideas, reveals the incorrectness of this view and proves that God's nature is both act's goal and creator's goal.

Affecting and being affected is a normal and praiseworthy affair among scholars. Every scholar is undoubtedly indebted to his predecessors for the structure and content of his thought. He is also effective on the views of his successors. Sometimes a given text shapes the framework of his work or may even provoke suspicion of copying. The present work compares the following two works: JāvdānNāmeh authored by Bābā Afzal Maraghi Kāshāni in the 17th century (AH)and Exit Al¬'arefin by sadruddin Mohammad shirāzi known as Mullā Sadrā (d: loso Atl).

Short and sadfull life of Shaykh Eshragh is resembled to Einolghozate Hamedani and Hallaj. In spite of short lifetime he has prolific life. After his death he has got the same value of Avicenna. The works of Shaykh Eshragh is a mixture of all Islamic Persian Zoroastrian Aristotlian and Platonian knowledge. This mixture clarifies not only works of Shaykh Eshragh but also his personality and mentality. It is the mystery of attraction and resistence of his philosophy. That attractivness peneterates in all sects of society of thinkers whether philosophers or theists or sophist from Khaje Nasir until Mirdamad and Mullasadra …. During recent century after his death the comments of outstanding interpreters، his thinking is more extended so that his genius transmitted to the West and provoked admiration of men of letters and West thinkers. The main idea of this article is to consider historically how the quality and position of this philosophy continue. And also how it travels through far lands and it is immortal for ever all the time.