mulla sadra

Therefore, our main question is what semiotic model can be sought in the context of these philosophical theories, what is the evolutionary relationship of these models with each other and what is the relationship between the Iranian semiotic model and the West.The findings show in the Iranian philosophical tradition, in the heritage of Farabi and Avicenna, an epistemic system which has roots in Aristotelian and Neoplatonic thinking based on rational presupposition of priori categories. To them, the beginning of the sign is where the active intellect adapts the forms of a prior art imaginable to material matters. As a result, Farabi and Avicenna represent a semiotic system in a modern sense. But Suhrawardi and Mulla Sadra introduce an evolutionary epistemic system, indicating the beginning of the abstract movement of the thinkers. This theory is similar to the ideas of the Renaissance in Europe and adapts to the modernist theories of semiotics. According Suhrawardi and Mulla Sadra, there are no selfsame signs. In their semiotics, except by the mind, the sign cannot reach the field of creativity and semantic interpretation. For them, the sign flows through the steady evolution of sensory differentiation into abstract and collective space. We show in his paper the usefulness of this implicit semiotics as a method for textual analyzing by analyzing a visual-verbal literary text.

Complaining about the people of the time is one of the recurring themes and concepts in the poems of poets and writers. This is due to various reasons including political, social, cultural protests and personal issues. Considering the complaints raised in the poetry and prose of each period, we can reach a relative view of the cultural, political and social conditions of each period of history. In the meantime, the complaints in the words of sages and philosophers who have a special view of the world and existence are very important. In the next essay, the author has studied and analyzed the social section of the glory of the people of his time in MullaSadra'sMasnavi using the descriptive-analytical method. According to the research, it is clear that MullahSadra, which has specifically dealt with the glory and complaints of the corruptions of his time, has used hypocrisy and pretense more than any other issue, and in this way, he has taken advantage of the barman writing and lyrical literature. Shamelessness and disloyalty of people, cruelty of friends, supremacy of the ignorant over the wise and the discredit of grace and knowledge are some of the most important issues that have been addressed in this complaint. With the social analysis of these issues, we can come to the conclusion that the main factor in the Safavi period is excessive attention to appearances, misuse of science and mysticism, valuing appearances and forgetting the real values among the court and consequently among the society.

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.

The renewal of parables is one of the topics that are associated with different theological, mystical, and philosophical views and has been used in the framework of meanings and terms such as transformation of parables, renewal of appearances, new creation, disrobing and wearing, and so on. People like Ibn Arabi and Molana have expressed its meaning according to their opinions and thoughts in mystical and literary formats. The current study seeks to explain the reflection of the renewal of proverbs as one of the important mystical concepts in the thought of Ibn Arabi, Rumi, Shabestari, and Bidel Dehlavi. The main goal of this research is to answer the question of how and with what language, literary, and mystical mechanisms this point of view was raised in the works of mentioned people. It is worth mentioning that this research has been analyzed in a descriptive and documental way. The result shows that the relationship between the two sides of the renewal of parables, i.e. death and regression, and their meaning are not more than the same in the eyes of the mentioned people, but each of them expressed in the form of parables, both for mystical and philosophical views, in accordance with the understanding of their audience. All of these people have aimed to instill the unrepeatability of the soul and the novelty of everything in the workshop of renewing proverbs with a mystical attitude on the readers and audiences. However, there are differences between the substance theory and the renewal of parables, which depend on their mystical and philosophical views, which is the main difference between these two views.

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.

Narratology is a set of general rules about the narrative style of time in a plot or story, and one of its general features is to make time objective and comprehensible; it is a way to read and express time. Gérard Gannet considers time to be an integral part of all stories and narratives and believes that it plays an essential role in the expression of any story and narrative plan. The purpose of this research is to investigate, analyze, and compare narratology in the issue of time from Mulla Sadra's point of view based on Gerard Genet's narrative components athrough the library method. In Mulla Sadra's philosophy, time is an intrinsic value of a continuous nature, which has temporal precedence and delay in the series of sequences and delays. In the language of narratology, it has the characteristics of "then" and "then". As a result, time has temporal narration; this means having "regularity", which means being "then and then", having "delay", which means movement with a specific value, and "frequency", which means an orderly arrangement in terms of movement and time.

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.

The talk of world of example and imagination plays an essential role in self-knowledge, understanding the Resurrection day and the issues of assembling day which each results in theoretical and practical fruit. The world of example and imagination was always the spot for conflict of philosophers’ ideas which some of them were remained just as common term. It means that although they have been applied the common term of the world of example and imagination but each used the term “meaning” differently and had different definitions. Being also on the arc of ascent or descent, in other words, being attached or detached of this world had been different forms in the point of views of philosophers. Avicenna had not admitted these two types and basically, had not accepted the abstraction of example and imagination. The definition which Sohravardi has mentioned about world of example and imagination coincide the definition of detached example and imagination; and the definition which Mulla Sadra has stated coincides the definition of attached example and imagination, but Sohravardi has not accepted the definition which Sadr al-Motaahellin has stated. The question is that, whether or not the Mulla Sadra believes in detached example as Sohravardi states. In this essay, the researcher endeavors to find an answer to the question.

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.