صدرالمتالهین

The fundamental issue of this research is the exploration of the ontological foundations of self-transcendence in the thought systems of Maslow and Mulla Sadra, with a focus on the principles of the degrees of reality and gradational unity. The aim is to uncover the implications that are significant for developing a transcendental philosophy and a perfectionistic psychology. This study, drawing on epistemological criteria of coherence and, in some cases, foundationalism, as well as employing a comparative-critical method with the use of deductive reasoning and historical analysis, concludes that the principle of the degrees of reality, also known as the principle of continuity in Maslow's theory, which is derived from the metaphysics of Plotinian Bergsonism, connects with the principle of complementarity of Bohr and the principle of uncertainty of Heisenberg, tying into Whitehead’s metaphysical principle of discontinuity. This integration leads Maslow’s concept of self-transcendence to encompass not only a collective and other-centered aspect but also an individual, elitist, and self-centered dimension. However, the gradational unity in Mulla Sadra's system, emphasizing the primacy of existence, which eradicates multiplicities, replaces the discrete, particle-like image of existence’s elements with a continuous, wave-like extension of the world’s components. This shifts self-transcendence from an individual and autonomous matter to a collective, deterministic, and other-dependent phenomenon. Although Mulla Sadra, due to his awareness of the internal contradictions within the principle of gradational unity, turns away from traditional causality and halts the process of ascendant movement by presenting the theory of existential poverty and the pursuit of personal unity, he still, considering the implications of the principle of perfection, portrays self-transcendence as inherent in both human beings and the world. He imbues the theory of existential poverty and ascendant movement with an epistemological dimension.

One of the contentious topics in Islamic psychology (that deals with the philosophical study of the self) is the issue of the preserver and unifier of temperament. The human temperament is an accidental property that arises from the combination of opposing elements. Due to its diverse and opposing qualities, this temperament requires an agent to preserve it and prevent its disintegration. According to all Muslim philosophers, the human soul, after its creation, is the preserver and unifier of the body's temperament. However, the question arises as to who the preserver and unifier of the fetus's temperament is before the soul’s creation when there is no soul yet. Various answers have been provided to this question. Khwāja Naṣīr al-Dīn Ṭūsī has also addressed this issue in detail and ultimately provides an answer that is very close to the principle of substantial motion and the response of Mullā Ṣadrā. However, upon closer examination of this view, we realize that although Khwāja Naṣīr al-Dīn's answer approaches that of Mullā Ṣadrā’s principle and response, it cannot be claimed that Khwāja consciously or unconsciously resolved the issue based on the principle of substantial motion in alignment with Mullā Ṣadrā’s answer.

The main issue of this paper, which has been analyzed and described using an analytical-descriptive method, is to identify the position of revealed teachings in Islamic philosophy, with an emphasis on the philosophical texts of the three major schools of philosophy. The findings of the research show that revealed teachings can be examined in philosophy from two perspectives: As the origin of an argument or as a function unrelated to the origin of an argument.  Sayings of the infallible cannot serve as the origin of an argument, because in addition to the issues related to their chain of transmission, they must have certain and clear meaning, that the circumstances of their issuance must be clear, and ultimately, their truth must be proven through a valid syllogism. Therefore, they require efforts to establish a sound argument. In the process of compiling philosophical issues, revealed teachings have assisted in formulating questions for philosophy, presenting an accurate picture of certain philosophical matters, and providing general guidance and orientation to Muslim philosophers. In the position of judgment, philosophers have made use of revealed teachings in discovering certain arguments or fallacies in philosophical reasoning that appeared to be sound or were used as supportive evidence for their own philosophical arguments.

The discussion about the faculties of men and women is one of the topics that philosophers such as Socrates, Plato, and Aristotle have addressed in accordance with their political philosophy under titles such as "the city-state, citizenship, household management, and education." Muslim philosophers, while elaborating on the soul and its relation to faculties, have also made references to this issue. In this context, relying on Mulla Sadra’s innovations in treatment of faculties, especially the faculty of estimation (wahemeh) as well as unity of the soul and its faculties, and the like, and analyzing the ontological foundations of his philosophy, including the gradation of existence (tashkik al-wujud) and the personal unity of existence (wahdat al-wujud al-shakhsi), one can infer differences in faculties based on gender. This issue applies to the vegetative, animal, and human faculties alike. The primary faculty of a human being is the faculty of intellect (‘aql). At first glance, based on Mulla Sadra’s explanations regarding intellect, it may seem that he does not distinguish between men and women in the process of intellectual development, which might suggest an equality of faculties between the two genders. However, from his explicit statements about women and his philosophical foundations, it becomes evident that he believed in such a distinction. Using a library-based and analytical method, this article seeks to clarify this difference in Mulla Sadra’s thought.

One of the most important innovations of Ṣadr al-Mutiʾallihīn (Arabic: صدرالمتالهین), the theologian, in the field of ontology is the theory of the copulative existence of the effect, which plays a significant role in drawing the relationship between the existence of God and those other than Him. The true instance of existence and self-existence (essentially) is only God, and the multiplicity and possible objects acquire an existential character with the appearance of God’s existence, and their existence is accidental, which is only gradation conceivable in them due to the true unity of God’s existence. The union of limitation mode and causation in the specific particular gradation (Arabic: تشکیک خاص الخاصی) is understood from the point of view of Ṣadr al-Mutiʾallihīn and will be compatible with the individual oneness (particular unity) of existence. In this research, using a descriptive-analytical method, according to Ṣadr al-Mutiʾallihīn’s interpretation of the theory of the copulative existence of the effect, the conclusion that was reached was that the stronger the levels of existence and it is closer to the intrinsic obligation, the more perfections and simplicity that existence will have, but this rule is based on the specific particular gradation, which is that every perfection belongs to the true existence of God firstly and essentially, and it has been realized in possible things in a greatness way secondly and accidently, because the real essential being and the true perfection are exclusive to God, and the possible objects, whether in existence or perfection, are among His manifestations and greatness.

"Justice" and "peace" have been the most foundational aspirations of various theological and philosophical traditions. Although the concept of peace is not explicitly discussed in transcendent wisdom, its theoretical foundations provide significant potential for contributing to peace studies. This article seeks to extract key principles of "peace" from the philosophy of Mullā Ṣadrā using the conceptual framework of a prominent contemporary peace researcher, Johan Galtung. Within a frame of a triangle, Galtung categorizes violence into three primary forms: direct, structural, and cultural. "Structural violence" applies to systems with discrimination and exploitation (injustice) that obstruct the growth and realization of optimal potential for segments of society. Similarly, Mulla Ṣadrā presents "justice" as a fundamental concept in his works. Based on divine cosmic justice, he envisions the cosmos as directed toward perfection and asserts that humans, in harmony with the universe, must cultivate justice within their faculties and morals to achieve their own perfection. This internal justice involves balancing the soul's faculties, acquiring virtues, and eliminating vices to eradicate the roots of oppression and violence. In the social dimension, Mulla Ṣadrā identifies divine law (Sharī‘ah) as the mechanism for establishing justice, arguing that injustice leads societies toward corruption and bloodshed, hindering their progress toward perfection.

The primacy of existence (Asalat al-Wujud) is the foundation of Sadraian transcendent philosophy. Among Sadraian scholars, there are differing interpretations of this concept. One significant source of disagreement lies in their diverse understandings of "quiddity" (Mahiyyah). Some consider quiddity to be the limit of existence, others regard it as an imaginary conceptualization of existence, and yet others see it as the very reality of existence.This article studies the interpretation of existence-quiddity identity and refers to it as the "interpretation of identity." Using an analytical-descriptive method, it seeks to explain the Sadraian doctrine of the primacy of existence by analyzing one of the foundational principles underlying the interpretation of identity in Sadraian philosophy. The study concludes that in this interpretation, existence is compared to quiddity. One of the premises giving rise to such an erroneous comparison is the assumption that existence is the analytical-causative aspect for quiddity. However, this premise is rejected due to a mistake of the realm of analysis with that of external reality, it also regards all contingent beings as necessary being inherently self-sufficient, which is logically untenable.

The argument of the righteous is intended to demonstrate the existence of Almighty Truth without the mediation of creatures. Fārābī propounded this approach, and Ibn Sīnā actualized it through interpreting the argument of ‘possibility and necessity’. Mullā Ṣadrā objected to its being righteous in Ibn Sīnā’s reading and presented an argument based on the same method. Now, the question is whether this argument, which is the result of the efforts of some distinguished Islamic philosophers, from Fārābī to Mullā Ṣadrā, can be logically inferred from the Holy Qur’ān and, thus, claim that this holy Book expressed this truth many centuries before all of them. Following a descriptive-analytic method and through employing logical principles, this study has discovered and inferred this argument from verse 53 of al-Fuṣṣilat Chapter. Moreover, through explaining the major and minor propositions of the argument, it has revealed how each of them can be inferred from this verse. The findings of this study indicate the rationality of Qur’anic concepts, manifest the inseparability of the Qur’ān and this argument objectively and based on proof, and introduces one aspect of the scientific miracle of this Heavenly Book.

One of the fundamental questions in philosophical anthropology pertains to the quality of the relationship between the soul and the body as two separate substances. This question has also been targeted in both Islamic philosophy and the philosophy of the mind. In Islamic philosophy, through propounding the principle of the corporeal origination and spiritual subsistence of the soul, Mullā Ṣadrā has tried to provide a decisive answer to this question. On the other hand, Edward Jonathan Lowe, one of the distinguished authorities in the field of the philosophy of the mind, has tried to resolve this challenge through negating the absolute immateriality of the soul. Following a descriptive-analytic method and through library research, the present study was carried out to investigate and evaluate the views of these two philosophers in order to find out whether they have been successful in solving this problem. The findings of the study indicate that, although it initially appears that both of them have been able to overcome this dilemma through providing similar responses, some deliberation over their approaches reveals that their answers suffer from certain problems that must be resolved.

The present study examines the social development of Man based on the Prophetic Transcendent Philosophy from Mullā Ṣadrā’s perspective following an analytic-descriptive method. The necessity and importance of this discussion lies in the idea that the knowledge of several social categories, such as the criteria for cruelty and true happiness, the quality of the interactions between culture and social traditions with social behaviors, individual and social liberties, citizenship rights, etc., depend on explaining the causes, features, and effects of Man’s social development. In relation to the mentioned factors, while investigating the functional concepts of perfection and development, the truth and mentally-positedness of society, and the place of the prophets and their heirs, the reasons behind the development of human species are mentioned based on Mullā Ṣadrā’s theories of the becoming of the rational soul, the graded motion of existence, Man’s connection to the Active Intellect and, following it, intellectual flourishing. In Mullā Ṣadrā’s view, the most important features for the realization of Man’s intellectual perfection include advocating the prophets, becoming similar to God, and imitating Godly behavior. The findings of this study demonstrate that in his sociological discussions, through promoting his Transcendent Philosophy to the Prophetic Transcendent Philosophy, Mullā Ṣadrā introduces the effects of Man’s social development in four categories of creating utopia or the one people, the prophets’ unveiling and displaying intellectual treasures, longing for the Hereafter and avoiding the love of worldly affairs, and establishing the transcendent civilization.

The issue of "deterrence and free will" is one of the important theological and philosophical issues of human voluntary actions. The thinkers tried to explain the truth and dimensions of this issue based on their religious, scientific and epistemological foundations and assumptions. Some were inclined to the theory of determinism and others to the theories of free will. Acknowledging the monotheism of verbs, Ash'ari theologians believe that all the verbs of the servants are God's creation and man is the only current acquirer that God creates by man's hand. Mu'tazila, motivated by the negation of evils from God, have denied the issuance of the verb ``Abd'' from God, and consider ``Abd'' as the origin of optional verbs. Sadr al-Mutalahin, by using rational reasons and revealed principles, has sought to gather the will of man and monotheism of actions. In this research, the Ash'areh principles and Mu'tazila principles about the voluntary actions of man are explained and the analysis and criticism of Mulla Sadra's principles about the voluntary actions of man are explained and its relationship with the monotheism of verbs is analyzed and researched according to rational and narrative reasons. It will be said that the authentic view of Imamia is Mulla Sadra's view.

The purpose of the present research is to understand the nature of reason and destiny and its end in resurrection and to present different meanings and interpretations about proving the survival of reason, which has been the subject of discussion since the past. Based on this, this research has been written by examining the verses of the Quran, especially the verses related to the creation and the definite destiny of man, and examining the sayings of scholars and philosophers. During the review of the sources, the certainty of reason in the existence of man in the second life (the Day of Resurrection) was proved with rational and narrative reasons by referring to the verses of the Holy Quran and inspiration from the descriptions of philosophers and scholars. One of the reasons cited in verse 27 of Surah S, and one of the convincing intellectual reasons is that God did not create man and the world in vain, and reason and logic do not accept that the oppressor and the oppressed are equal in judgment, so the resurrection and reckoning is a definite obligation for every human being; In this way, it is proved that reason is with man on the day of resurrection, because its absence removes responsibility and accountability from him, and by losing it, a person's humanity and identity are lost, and if this is the case, there will be no judgment and accountability, and this is impossible based on the sayings of the Most High, reason and logic. This is a deterrent answer to the words of the deniers who say that there is no resurrection and that man is destroyed by death and suffers eternal destruction. So, based on the general results, there is reason and resurrection, and reason does not disappear with death, and resurrection is for the realization of justice in the reward of the righteous and the punishment of the wicked.

Considering the importance of action in Islamic philosophy, this component is vague and discussed briefly in Mulla Sadra's view. Based on this, this research tries to take steps towards increasing fundamental knowledge after explaining the concept of agency in Mulla Sadra's philosophy with a critical view on the basis of Islamic theory. In order to achieve the goals of the research, conceptual analysis and critical research methods have been used. The results of the research show that Mulla Sadra enumerates various bases for human agency, which include knowledge, passion, will, and finally external causes. In this point of view, the requirement of a causal and sequential relationship, the will preceding strong desire and the will preceding reflection are among the most important positions of this discussion. Therefore, according to what was mentioned, human agency in Mulla Sadra's philosophy from the perspective of the Islamic theory of action can be critically examined, including; We can mention the reduction of the will to intense enthusiasm, the reduction of the will to reflection and the formality of the will

Depressive disorder is one of the most common disorders that humans have been infected with throughout their lives. Considering the factors of this disorder, its cognitive and ontological symptoms, and despite all the psychological research done about it, there is still a gap in philosophical research in this field. Accordingly, the main question of the present research is: What is the perspective of Mulla Sadra regarding some cognitive symptoms of depression such as feelings of absurdity and sadness? The authors studied the views of Mulla Sadra with a descriptive-analytical method. The results show that the feeling of absurdity in humans is rooted in not finding the meaning of life, so that with a correct perception of the meaning of life this feeling and the resulting depression can be overcome to a great extent. Mulla Sadra believes that the cosmic end of the creation is the return to the supreme good, i.e. God. In this return, the human being, due to his/her exalted position among other creatures can have a volitional journey beside the cosmic one. In other words, two ends are defined for the human being: Cosmic and legislative. Moreover, by dividing sadness and happiness into the four types of sensory, imaginary, estimative, and intellectual, it is possible to better understand the types and levels of happiness and sadness. As a matter of fact, Mulla Sadra’s views give this insight that the feeling of sadness in depression is caused because a depressed person wrongly think that something is disagreeable with his/her nature.

Producing knowledge in line with the Islamic values plays an important role in achieving excellence and establishing national dignity and independence. One of the factors making the ground for producing knowledge is the achievement of active education strategies (as opposed to passive, imitating and memory-based education). Analyzing the discussion of "perception" in Sadra's philosophy leads to the conclusion that perception in this philosophy has two spiritual-physical areas and that the origin of perception is the incorporeal soul. What, in this article, provides the said goal in the field of Islamic wisdom is called "productivity of faculties of perception". This paper deals with this issue by explaining the principles of productivity of faculties of perception and the corresponding strategies. The research method is "descriptive-analytical" and its sources are library-documentation. The most important findings of the research are Sadraian strategies in the course of productive perception. In Mulla Sadra's approach to the system of knowledge, managing the soul, the capacities of knowledge of the heart, and strengthening and training (purity of) the power of imagination are among the most important strategies. The approach of the article is novel, practical and possible to be developed; it can thus be evaluated in the course of the objectives of the country's scientific system and of the guidance of the Supreme Leader of the Islamic Revolution.

An article entitled "An Analysis and Study of Allamah Tabatabayi's Theory about the Attribute of God's Speech" was published in No. 66 of Andiseh Novin Dini. In that article, after briefly mentioning the viewpoints of the Mu'tazila, Ash'arite and Sadr al-Mutallihin regarding the attributes of the Divine Speech, Allama Tabatabayi's criticisms on these viewpoints are criticized. The claim of the authors of the article is that Allama's criticisms on the three points of view, especially on the opinion of Sadr al-Mutallahin about the essence of the word, are not valid. The problem of the research is whether the claim of the authors about the inaccuracy of Allameh's criticisms of those views is true. This research deals with the analytical-descriptive method, referring to Allama's works, rereading Allama's criticisms and examining the criticisms of the authors of the article on Allama. The findings of the research show that the authors of the article did not correctly report Allama's criticisms on the views of Mu'tazila and Ash'ari, and as a result, their criticism is of no place, and their criticism of Allama is not correct in terms of the accuracy of the report.

Using a descriptive and analytic method, the present paper has analyzed the rejection of Mûtâkâllîmūn’s theory of the mere spiritual perfectibility of man in the world of Purgatory, based on the innovative principles of Mûllā Ṣâdrā’s Transcendent Philosophy in Al-Shâwāhîd al-Rûbūbîyyâh. In this paper, we have tried to examine and explain the concept of purgatory perfectibility and to emphasize on the realization of purgatory perfectibility from the perspective of the Qur’an and the Islamic traditions, based on the certain religious doctrines. Then, we have considered “the true perfection of the Soul”, which is an inner journey “from Self to the Self”, and on this basis, we have examined the conflict between the views of Mûtâkâllîmūn and the Ṣâdrāean Transcendent Philosophy about the definition of the true reality of man and its degrees. Finally, we have discussed on the rejection of Mûtâkâllîmūn’s restricting the perfectibility to “the intellectual and spiritual perfectibility”, based on Mûllā Ṣâdrā’s four ontological and epistemological principles about the possibility of practical and bodily purgatory perfectibility, which include “the agency of the rational soul and its essential sufficiency”, “the place of the souls in having the most subtle substantiality and the most intense spirituality”, “the perfections and the sovereignty of the faculty of imagination in the world of Purgatory”, and “the subtlety and lightness of the rational soul”.

In the knowledge system of mystics and some sages, human beings are considered to have two types of birth. One is the physical birth that begins after the natural birth of a human being, and the other is the "spiritual birth" that, according to mystics, occurs after "voluntary death". Sadrul Mutalahin is one of the sages who explained the nature, reason and stages of achieving "spiritual birth" in detail, and Allameh Javadi Amoli, as a philosopher of the school of transcendental wisdom, has presented a unique interpretation of his thought on this issue. The aim of the research is to know the thought of Sadrul Mutalahin on the issue of spiritual birth with emphasis on the interpretation of Allameh Javadi Amoli. The research method is analytical-descriptive using library resources. The findings indicate the existence of a difference between the explanation of Sadr al-Mutalahin and the words of mystics. According to the thought of Sadr al-Mutalahin, the truth of spiritual birth is the result of attaining the universal status of a human being, or the union with the holy lights and world of intellects. He achieved spiritual birth by stepping on the path of spiritual life; He considers it possible to depend on voluntary death (negative aspect) and to achieve morality through religious austerities (positive aspect) in six stages. By going through these six stages, a seeker passes from the world of matter to the world of intellects, and acquires positions such as taking off the body,

The topic of this essay is to examine the compatibility of the human soul with the Supreme Being and its successor in the view of Sadr al-Mutalahin. In this research, questions and issues are proposed and explained: 1): What is the relationship between the human soul and the Almighty? 2) Why is a perfect human being chosen as the perfect caliph of the Most High? In the answer, this claim is proven: the human soul is an example and a manifestation of the Supreme Being in terms of its essence, attributes and verbs, and the perfect human being is the manifestation of His names and attributes. The match between the Most High and the perfect man, with the development and existential strengthening of the soul in the arc of ascent, becomes actualized, and the perfect man becomes the perfect example and manifestation of the Most High. Based on the match of the perfect man with the Most High in his essence, attributes and actions, the replacement of man from the Most High, the justification of him as the comprehensive caliph of the Most High. becomes The method of this research is descriptive-analytical, and the most important results obtained by this research are: 1- God Almighty is the grace of things, 2- objects, including the soul, are the attributes of God Almighty, 3- the grace of the self is the cause of knowledge about God is the Most High, 4- The soul has evolutionary degrees and development, 5- The correspondence between the subject and the verb is fixed, based on the entire Karma of the action of Ali Shakalte, 6- Based on the correspondence between the subject and the subject and the perfect human being with the Supreme Being in His essence, attributes and actions, and His complete manifestation in the Names. From Wajib Ta'ala, the perfect human being is the comprehensive caliph of the Ta'ala.

Mullā Ṣadrā maintains that the distinction of practice from other acts pertains to its “intentional” nature. In his view, “intention” includes the free will accompanied with the second level of consciousness acting based on the purpose of practice. Therefore, not each voluntary act is called “practice”; rather, practice is a voluntary act that emerges along with the second level consciousness based on the purpose of act. The results of this study, which was conducted following a descriptive-analytic method and through the analysis of conceptual concomitants of practice, indicate that Mullā Ṣadrā’s definition is not mutually exclusive. This is because, based on the example of “self-conscious” robot, one can assume an agent that enjoys free will and consciousness but its act is not intentional. Therefore, to complete the definition of practice, in addition to free will and consciousness, one needs a third element or the same “choice”. Mullā Ṣadrā does not officially recognize “choice” as the third element of practice and reduces it to the same consciousness and the free will. Nevertheless, the present study demonstrates that he is wrong, and “choice” in the sense of “the freedom to use the free will” must be added to the definition of practice. This study mainly aims to examine the quiddative structure of “practice” in the Transcendent Philosophy and distinguish “practice” from other similar affairs.