body

The purpose of this research is to analyze the role of the virtue of self-restraint in the health of the human body and mind, according to the opinions of Islamic and Western philosophers, using the present study's inferential analytical method and library method to collect data from philosophical works. The findings of the research indicate that: the lack of attention to self-control in avoiding many pleasures is the cause of illness and lack of health in humans. Also, the results of the research indicate that ethics, especially the ethics of the virtue of self-restraint, which focuses on the sources of action, both in terms of will and opinion, can potentially contain many ways to change the behavior of students with the correct curriculum. To be more healthy. One of the most important findings of this study was the compilation of lesson topics about the role of godliness and the negation of egoism in self-restraint, which was obtained from the study and analysis of the works of the sages. The role of Godism and the negation of egoism in self-control can be explained that egoism causes the development and intensification of the sensual desires of students, and with the excessive attention of man to himself and his desires and sensuality, naturally his main goal is to fulfill as much and better as possible. Desires will be carnal and this will make the desires of the car fatter and develop it. Schools play a central role in the development of people's personality and they can encourage children to observe moral, religious and social values by teaching self-restraint and empathy

One of the main questions of Muslim theologians and philosophers has been the essence of soul and the issues surrounding it. Ibn Taymiyyah, as one of the famous and influential scholars on the Islamic thought had a great impact on the other scholars coming after him. In his viewpoint, we cannot discern the true nature of soul. He has discussed about the soul and its incidents at his works. He considers man to be a two-dimensional material being. The body is a dense and known entity, and the soul is a subtle and material entity. He believes that the soul has dignity, precedence and a divine aspect, maintaining that there is a connection between the soul and the body, causing the soul to flows  throughout the body. Since there is a direct connection between the issues like supplication, invocation to the saints after their death with the true nature of soul, it is necessary for us to explain this matter form the viewpoint of Ibn Taymiyyah as an opponents of supplication and resorting to the saints.

The issue of mental causation seeks to explain how the mind and body act and react to each other. Any efficient theory in the philosophy of mind must have the capacity to answer the question of mental causation. The weakness of dualism in providing a correct explanation for this problem prompted the physicalists to put aside the immaterial mind and in this way seek to solve this problem. However, the philosophers of mind, like the dualists, have not been able to give a suitable answer to this problem. Mullā Ṣadrā considers the problem of both groups to be lack of a comprehensive view of the soul, and by properly delineating the whole truth of the soul and how it emerges from the body, he provides an appropriate answer to the problems of double determination, pseudo-phenomenology, the problem of exclusion, the problem of necessity for contact, the problem of coupling, and downward causality reasoning.

For centuries, Muslims have guaranteed their physical health by relying on the Qur'an and traditions and practicing the health themes of Islam. In this research, we aim to answer the fundamental question of what the Qur'anic recommendations and hadiths in hygiene and physical health include in a descriptive-analytical way. Also, to what extent are these indicators aligned with the findings of modern medical science? According to the research findings of the center of gravity in the field of physical health, "health" is considered nutrition, and from the point of view of the Qur'an, nutritional health is related to spiritual matters and the monotheistic worldview, which recommends halal and good foods, as well as forbidden foods, such as pork. And alcohol (wine) has been avoided. In the field of personal hygiene, purity and cleanliness is considered an important principle, and in the field of sexual health, the Qur'an and imams have stated the laws of sexual health in many cases, in order to prevent sexual deviations and the contracting of sexual and physical diseases and their consequences. . Therefore, hygiene in these three areas in the Qur'an and hadiths has a high place that will be mentioned in this research.

Bryan Turner is one of the thinkers who is trying to create a positive position in social theory with the principle of "life-affirming instinct" in Nietzsche's views based on the solid foundations that appeared in the thinkers of the 20th century, especially Nietzsche. The main question of the current research is that basically by examining his views, in the physical existence that could be seen especially in the thinkers of the 20th century, what is the justification for the re-entry of religion into the fields of theorizing and is this confrontation a coherent confrontation or again it has turned towards functional theories? The present study deals with this issue by examining the documents of Turner's viewpoints and analyzing its directional content. Through benefiting from the fundamental methodology as a theoretical framework, this study seeks to examine the coherence of his views in the face of religion and has reached the conclusion that not only Turner violated Nietzsche's foundations about thinking in many of his positions, but also violated the inherent rules of religion with its social rules. In addition, despite the materialistic approach, he has also dealt with beliefs and values in detail, and with a functional approach, he tries to fill the gaps caused by physicality in the global society with the virtue of citizenship resulting from religious teachings.

The relationship between mind and body has always been one of the most controversial issues in the history of philosophy. In Western philosophy, Descartes made a complete distinction between soul and body but could not explain the relationship between them because there were flaws in his theory at that time. Because of these problems, the school of parallelism emerged, and finally in the twentieth century, the philosophers of the mind rejected the incorporeity of the soul because it did not account for the relationship between the soul and the body. Moreover, physicalists, despite their denial of the soul and their attempts to explain the material relationship between mental states and the body, could not even provide a plausible explanation of this relationship and therefore this problem remained unresolved. However, according to the basic principles of his philosophy (the principality of existence and the gradation of being), Mulla Sadra was able to offer a plausible explanation of the relationship between soul and body according to which the soul and body are two aspects of a single existence and the body has been able to reach the stage of incorporeity through the substantial movement.

In narrative sources, there are some hadiths that somehow express the direct or indirect effects of human habitat and geographical location on the formation of his perceptions. Moreover, some narrations have directly mentioned the effect of foods on human function and perceptual ability. Based on Ibn Sina's rational explanation of the effect of nature on the soul, the reason for the effect of these factors on the perceptual ability and human soul is the elemental similarity of the human body and the elements of nature. According to Ibn Sina, the key role of the brain in human perceptions as well as the elemental similarity of all these things with each other are other causes of the effect of nature on the soul. The effect of the brain on perception and the effect of elements on the brain causes changes in perceptual ability in such a way that the difference in elements causes the difference in brain function and the difference in brain function causes strength and weakness or diversity and difference in perception and knowledge.

The relationship between the soul and the body is one of the issues that received much attention with the beginning of philosophical thinking. The influence of Cartesian subjectivism on various fields, including ethics and culture, has made solving the problem of dualism a concern. In this article, by comparative and descriptive-analytical method, it is specified that Ṣadrā and Heidegger, in a similar approach, consider human a being, a subject that, in their opinion, has been neglected. Although the two philosophers use different terms, they are of the opinion that the distinction between the soul and the body is a rational and abstract matter, and that human beings have their own existential characteristics. Ṣadrā believes that the soul is ensued from the body and is aligned with it; and although it has its own characteristics as an abstract thing, this does not mean that there are two independent beings and that there is no more than one being ontologically. Therefore, the multiplicity of this being as the soul and body is by the credit of reason, and these aspects are not existential matters. Heidegger also believes that man is unique in his lived experience. In his view, any other conception of lived experience is a subset of it and the product of intellectual abstraction, rather than an existential matter. In his view, the Cartesian distinction causes the subjectivist aspect of man to prevail in philosophy, and under this rubric, the specific existence of man as Dasein is forgotten.

"Man" is one of the most important issues that has a central place in the minds of thinkers and philosophers. Our issue is the discussion of the scope of human existence. This discussion is the basis of belief in the material or metamaterial world and will also determine our view of happiness. Our method will be based on referring to the foundations of Heidegger and Sadra's thinking about existence and human beings and extracting their point of view on the issue under discussion. On this basis, we try to obtain Heidegger's view as his thought is seriously considered in our intellectual community. Then we will examine and evaluate his views based on the view of transcendent wisdom. The discussion of the scope of human existence is deeply connected with the discussion of the soul. Accordingly, it is necessary to extract the views of the two thinkers in this regard and evaluate them. According to the differences in the philosophical method of the two thinkers, one of which is based on argument and the other on the basis of phenomenology, from Sadra's point of view, the scope of human existence includes the worlds before and after earthly world; But from Heidegger's point of view, the scope of human existence is limited to the earthly world

Undoubtedly, death means transfer from one world to another; But transference means moving from one material place to another, both in the case of the immaterial soul and spirit, and in the case of the other worlds, the two worlds of mithal and aql, which are free from matter. According to mystical and Sadrian principles, man is a multifaceted being and each level is present in one of the levels of the universe and his movement between material and immaterial worlds, not materially and spatially but as a change of "attention and concentration" of the soul that occurs with or without one`s free will as a result of the involuntary domination of the "rules of a world." According to this doctrine, the most attention of the soul, voluntarily or involuntarily, whether temporarily or permanently, to any level of itself and any world, man is voluntarily or involuntarily transferred, temporarily or permanently to that level and that world. Thus, the truth of death is the voluntary or involuntary transfer of the attention and concentration of the soul from this world to the hereafter, not the material and spatial displacement of man or his immaterial soul.

in Islamic religions, especially Islam, the necessity of using halal foods and not using (religiously) unclean foods has been emphasized, which can affect human behavior and education. In today's world, having a healthy body and soul is one of the requirements for achieving happiness in this world and the hereafter. Therefore, in this research, a review of Islam's view on halal food and its effect on human life, and finally, how to determine halal food from unlawful and the differential points of this important is studied to describe its institutionalization as a requirement in today's social sciences. In addition, the share of global markets in this field and competition among Muslim countries is also described. Also, by reviewing the hadiths and narrations of Islam, the proposal for the globalization of the halal food label in all parts of the world is discussed.

Although all Islamic denominations agree upon tawassul (recourse to divine saints), they disagree over its limits. Recourse to divine saints after their deaths, and in their life in barzakh, is a controversial issue. Research in this area often tends to be based on transmitted evidence. The present paper considers recourse to divine saints during their life in barzakh in purely rationalistic terms—in terms of Sadraean psychological principles. Prima facie, it seems that some psychological principles of Ṣadrā can be deployed in favor of Wahhabism—in defense of rational impossibility of such recourse. The strong dependence of the soul on the body in the theory of corporeal incipience (al-ḥudūth al-jismānī) of the soul seems to support the Wahhabi theory of “the dead as almost inexistent.” Moreover, the body’s instrumentality for the soul is, prima facie, evidence for their inability to do actions and impossibility of their hearing. On the other hand, multiplicity of the soul’s bodies and the existence of imaginal body in the inferior layer, and in a sense, over the material body, supports the rational possibility of life in barzakh. The idea that the material world is encompassed by the imaginal world (‘ālam al-mithāl), and Mullā Ṣadrā’s account of ultimate human perfection in its union with Active Intellect (al-‘aql al-fa‘‘āl)—rationally enabling any manipulation in the material world regardless of bodies—pave the path for recourse to divine saints in life in barzakh and asking them for help.

Metempsychosis is one of the Common approaches to justify and explicate eternality and Perennial Life. Although different viewpoints have been brought up in its definition and elucidation, Avicenna introduces any belief in the incarnation of the soul in a body other than the original body as a metempsychosis belief.  From his point of view, although the believers in metempsychosis may have some disagreements concerning the cause, the manner, or the kind of body in which the soul after separation enters, all of them share the same opinion in decisive distinction of the soul and the body and primordial existence of the soul in relation to the body. By his interpretation of the essentially cogent connection between the soul and the body and the creation of the soul with the body, Avicenna deals with two types of critique of the opinions of those believing in metempsychosis. In the first critique, by accepting the premises of those believing in metempsychosis, he shows that the theory of metempsychosis is incompatible and unjustifiable even with his own preconceptions;  and in the second critique, he considers metempsychosis as an improbable notion according to the principles of Peripatetic philosophy. With a descriptive method, the present research with reliance on Avicenna's works, especially “Al-Risāla al-Aḍḥawiya”, tries to explain his specific viewpoint concerning metempsychosis on the one hand and coherently express his critiques of this viewpoint, on the other.

Do all components of religion enjoy the same degree of importance, or some are more and some are less important? Some have stated that religion includes a core and a shell, or in other words, a sell and a pearl. However, the applications of core and shell or shell and pearl to religious teachings are not appropriate and true, because they have no real value. Sometimes the technical term "essential and accidental" has been used in religion which if the purpose of the use of religion refers to the teachings of religion, such use is not exact. This study demonstrates that religion consists of a substance and a soul or a body and a spirit which here soul or spirit is of great important and all other component parts must be measured by the spirit that is existed in all members of the body. The importance of each member is measured by the soul. Being essential or accidental or being fixed or variable of religious rules depends on the spirit.

The issue of human soul as well as its origin and its end is one of the important issues in philosophy. Although the issue has been described ambiguously by ancient philosophers, it is among considerable issues in Aristotle and Avicenna's thoughts. An overview of Aristotle's philosophy shows that he viewed all beings to be of soul. On the basis of the theory of matter and form, he considers the body and the soul as inseparable, and believes that the soul comes into existence at the same time as the body and ultimately it destroys along with the body and does not continue to life. With a careful consideration in his opinions and different works, however, one may view completely different on which human soul or at least a part of it would be everlasting. At first look, Avicenna also appears to have a theoretical view similar to Aristotle's point of view on the appearance of the soul, and he may even seem as a pure follower of Aristotle, however, studying his opinions and works carefully, one finds him different from Aristotle in both partials and important principles so that though he believes in appearance of the soul, on its end differs from what said by Aristotle and views it as eternal

Based on the idea of immortality of soul and the theory of soul’s realization in the world of Ideas and it’s descent into the material world, Plato supports the idea of soul’s reincarnation after this life. Through the doctrines of ‘the human soul is bodily in its advent and spiritual in its survival’, ‘substantial movement of the soul and its emerging from bodily existence’, MullaSadra has rejected reincarnation. This paper having explained Plato’s thought on reincarnation, will examine MullaSadra’s view on this concept and that how he believes that Plato’s reincarnation is a celestial transmigration.

In surah Yunus, verse 57, the holy Quran is described as shefa’ :a healing for the (diseases) in your hearts. Most of Muslim scholars interpreted this healing in a spiritual manner, but in this essay by using different signs, we attempt to demonstrate that content of the verse is general which contain all kinds of healing. Based on discoveries of experimental sciences, most of these signs define mental backgrounds regarding pressure element as the main one of danger in cardiovascular diseases, then elaborate it and explain the way of its healing; as Allah before referring to the characteristic of healing by statement an admonition from your Lord, confirms the possibility of prevention of heart diseases with acting based on Quran’s advices that will be reached by these three elements: Thinking, correct cognition, and believing in Allah. This essay demonstrates that the verse emphasizes on that healing of physical diseases is depended on spiritual one’s healing.

How the soul existed before body and its physical creation is one of the theological and philosophical topics. The question is that how has Allameh Tabatabie formulated the existence of soul before body and what are the similarities or differences of his viewpoint with Mulla Sadra's viewpoint? Allameh Tabatabie has proved the existence of soul before body as a collective and heavenly form, while Mulla Sadra has considered it as the rational existence of soul in grade of higher causes. In addition, in the discussion of man in the world, Allameh has meant physical creation of soul in the body as the converting of material ecstatic of body to sensual body and has proved the physical creation of soul.
Regardless of some disagreements, it can be said that the results of Allameh's interpretation for verses related to the order of man creation and soul bloated in the body and about the quality of soul creation is similar to Mulla Sadra's interpretation about soul creation which achieved based on the basics of transcendent wisdom and in viewpoints of both of them, soul is all of the body and the result of physical body; whit a difference that Mulla Sadra has formulated it based on the basics of transcendent wisdom, but Allameh has formulated with accepting the same basics and based on Revelation’s reasons.

The main issue of this research is the analysis of the nature and quality of man''s evolution in divine revelations according to the reading، wisdom and the structure of author''s thought of “al-Mizan’’. Also، There is an explanation of Questions about this problem on the basis of on the views of Allameh Tabatabai. This article has been written based on library data with descriptive- analytical method. The result of this research isachieving three main views about human evolution، namely the physical evolution، mental evolution and the evolution human''s Frontend and backend. In the reading of the author of al-Mizan، beside os realization of spiritual degradation (moral or ethical metamorphosis)، there is a physical evolution (genetic changes) which it is after this stage. With regard to the idea that their humanity has not disappeared completely and final، Allameh has said that it is possible the continuation of thisruleinothernations and we can found the basis of his speechin the influence of spirit on the body from his look.