نفس انسان

Planning a social system requires drawing the logic governing the mutual relationship between the soul, the character, and the community, Ummah. Without considering this logic, one cannot have a proper understanding of the essence and identity of the individual and society. This article attempts to plan a conceptual network of terms across different levels of individual and social life, addressing the logic governing human relations with oneself, among individuals, and within society. The data was collected through library research and analyzed using a descriptive-analytical method to answer the question of the essence of the logic governing the three elements: the soul, character and the community. Based on the findings of the article, 'reason' and 'purification' constitute the logic governing the relationship between a person and oneself. Capacity and intellectual measure which manifest in character, constitute the logic governing human interactions. Imamate constitutes the logic governing the community and Succession, Khilafah, constitutes the logic governing the reciprocal relationship between the soul, character, and the community.

The problem of the soul’s perfection and the attainment of human happiness held immense significance among Islamic philosophers, including Ibn Ṭufayl and Shaykh al-Ishrāq. These thinkers outlined the stages, conditions, and prerequisites for the soul's perfection, which indicates the emphasis Muslim philosophers place on practical mysticism and spiritual wayfaring. Given that research on the soul, its ultimate purpose, and its perfection profoundly impacts one's worldview and leads to the correction of behavior and practices, this article employs a descriptive-analytic method to compare the perspectives of Ibn Ṭufayl and al-Suhrawardī on the soul’s perfection and the path to attaining true happiness. Research findings show that, according to the views of Ibn Ṭufayl and Shaykh al-Ishrāq, the perfection of the human soul requires passing through three stages, some of which bear similarities, though there are distinctions. Both philosophers consider the first stage to be self-awareness. For Ibn Ṭufayl, the second stage involves acquiring a resemblance to celestial bodies and heavenly souls as part of the soul’s perfection and the attainment of happiness. In contrast, al-Suhrawardī views the second stage as seeking guidance from a spiritual healer. While Ibn Ṭufayl sees the third stage as direct contact with the Necessary Existent, Shaykh al-Ishrāq takes it as a connection to what he calls the “world-illuminating sun,” which can be construed as both the Active Intellect (al-ʿaql al-faʿʿāl) and the Necessary Existent.

Glamorizing a false behavior in the mind and vision of an individual is one of Satan's strategies to deceive and mislead us. The fundamental question is, what happens in the human cognitive system so that something ugly and unpleasant looks to them as beautiful, attractive and correct? The answer to this question should be sought in the stimulation of man's intrinsic faculties and the stimulation of his overwhelming emotions by Satan. The role of the two faculties of "estimation" and "imagination", one of which has a perceptive function and the other an acting function, is prominent. The estimation, as the king of animal powers, by conquering the creative faculty, plays the main role in glamorizing falsehood. Satan, as an external enemy, uses seven methods to deceive and seduce people, in all of which the two powers of estimation and imagination are abused. These seven methods are as follows: considering ostensible causes independent from the Real Cause, exciting emotions and feelings, stimulating desire and the sense of pleasure-seeking in human, justifying and making excuses for unworthy deeds, disrupting the cognitive system with sophistry and fallacy, taking advantage of psychological deficiencies and disorders, showing falsehood as insignificant. These techniques are also used by the external enemy in cognitive warfare. In this research, the role of the two forces of estimation and imagination in Satan's glamorization has been explored with a rational analytical method, analyzing the Quranic examples.

One of the aspects that has been referred to in the Transcendent Philosophy for attaining the knowledge of God through the knowledge of the soul is that the human soul is a supreme example of God. This means that God has created the human soul similar to Himself in terms of essence, attributes, and acts so that the knowledge of the soul could function as a means of attaining the knowledge of God in these three realms. However, it is noteworthy that God Almighty is pure from a like. Therefore, an example is different from a like. A careful study of Mullā Ṣadrā’s works reveals that he followed this theory seriously and tried his best to grant it a demonstrative nature. However, he never introduced it in a coherent and well-defined manner in a book or a chapter but dealt with its different dimensions in different chapters and works in relation to other discussions. Therefore, it is necessary to introduce this theory and the related interpretations in a coherent form. After some preliminary explanations regarding the Sadrian supreme example theory, this paper examines and analyzes the most important dimensions of the soul as an example of God and the related analyses in order to identify the most significant aspects of this feature of the human soul.

Undoubtedly, the history of music should be compared with the history of human life; because for a long time, various types of music derived from the text of nature have been associated with human societies. Music in a general view can be divided into natural and artistic (artificial). Ibn Sina (Avicenna) was one of the greatest thinkers and philosophers who spoke about art music in detail in his writings and this has exposed his views to more criticism and comments. However, the capacities of Avicenna philosophy in expressing the effects of music on the state of the human soul have not been revealed much. The main question of this article is what the relationship between music and the human soul in terms of Avicennism-psychology is? In an analytical descriptive approach and emphasizing the principles of Avicennism-psychology, the author has come to the conclusion that artistic music, with its direct impact, targets only the vegetable and soul (sprit) in humans, and theoretical and practical reason (conceptual and practical intellect) also often indirectly exposes him to these disturbances with its excessiveness and deviant (exess and neglect) effects on these faculties.

AbstractHuman fall is one of the key issues of anthropological concern in religious studies and philosophical investigations; it not only accounts for the nature of human soul rather it refers to the latter’s origin and its emergence. Although fall has been discussed in some prophetic traditions and sayings; for Mulla Sadra it is of philosophical interest and has been discussed along with the issues of soul’s origination. Thus this essay seeks to study the issue of human soul’s fall in the context of Mull Sadra’s philosophical discussions of soul as a whole and in view of a set of certain prophetic traditions. It aims at providing a picture of fall from a religious and philosophical point of view. Taking a problem-oriented approach, this research struggles to explain the bodily emergence and spiritual eternity of human soul and demonstrate that origination and fall are not of a contradictive or differentiated nature in Sadra’s view rather they are totally coherent; it also studies the philosophical, mystical and exegetical attitudes of Sadra on the existential status of human soul and its knowledge. Finally it seeks to offer a rational interpretation of ontological aspects of the fall of human soul drawing upon Sadra’s ideas concerning human realization.

From the distant past, human and recognition of his aspects has been considered by thinkers in the field of religion, philosophy, this study is about to find out that regarding the inclusion of Sadraee wisdom on all different aspects of existence and human and according to Mullasadra’s unique points of view, how a philosophical and intellectual basis can be formed in order to educate and bring up the human’s entity? Therefore, through theoretical and library study and by investigating the creativity principles of Mullasadra in philosophy, an effort has been made to answer this question. From his point of view, the existence is original but human one is different from other creatures. Based on the process of the substantive progress, the soul appears gradually in context of the body and achieves higher ranks of independency. The reality of every human is built by the light of educational system and not all the mankind has the same identity. According to the consequences of this research, by considering the quality of education and excellence of human soul, Mullasadra specifically explains not only the high position of human in universe, but also the impact of educational programs on reaching proper grades of humanity. Mullasadra believes human has authority and values are absolute he offers a dynamic education for the soul. In an educational system, based on Mullasadra's insight, the great goal is to promote human rank to caliph of Allah. the result that on the Mullasadra's anthropology, educational programs are effective and efficient