فصلنامه حکمت اسلامی
پیاپی 15 (زمستان 1396)

Mulla Sadra's works – whether philosophic or non-philosophic – contain varied propositions – rational, scientific, revelation-based and intuitive. He has however, made abundant use of revealed and intuitive propositions. This has raised controversy among Muslim scholars on the place of these two epistemic sources in transcendental theosophy and their role in this philosophical system. Study shows there are some nine theories in this regard. Though some theories like the one that indicates that transcendental theosophy is a combination of different theories in line with religious doctrines are somewhat acceptable others suffer from certain flaws. This article supports the view that in his transcendental theosophy, Mulla Sadra makes use of definite revealed and intuitive propositions as a middle term in philosophical arguments

Though Mulla Sadra believes that soul plays all causes he falls short of mentioning the factors influential on the causality of soul. To play a cause, the soul is under the influence of certain factors including temper, character and psychological traits. Temper is something different from soul; psychological traits which consist of knowledge, free will and power are the origins of actions and character is the psychological traits deeply rooted in the soul. Each factor has its own bearing on the causality of soul. This article aims to study how these factors influence the soul and whether or not the soul can influence back these factors if it intends to do so. Such studies can lead to new results in matters like education.

As one of the most famous argument for the existence of God, late Sheikh Muhammad Husain's argument has been focused on by the scholars who emerged after him. Some have dealt with it as a perfect argument for the existence of God whereas others have considered it as an imperfect one insufficient to prove the existence of God. This argument proves the existence of God through invoking the nature of the necessary being – a thing that has raised controversy about it as to whether or not it is concept-centered. Terming it as concept-centered, some scholars have pointed out that this argument aims to prove the existence of God by relying on the concept of necessary being. Others have regarded it as non-ontological denying the centrality of the role of the necessary being in this argument. Each group presents its own arguments for the choice it makes. This article aims to relate and evaluate the reasons whether or not this argument is ontological. The evaluation shows that the reasons presented are not sufficient to show it is ontological. Answering the objections against non-ontological formulation, it indicates that the argument is among the most successful ones.

According to transcendental theosophy metempsychosis (transfer of a soul from one body to another) is not possible. It seems that metempsychosis implies the transfer of one soul from one physical body to another, especially when the physical body decays and its bones are rotten; for the reconstructed body is different from the previous one. When the soul joins its new body Mulla Sadra's definition of metempsychosis gets substantiated. However, metempsychosis does not enjoy a good status in transcendental theosophy, especially given the fact that Mulla Sadra refutes metempsychosis on philosophical and psychological grounds providing a unique explanation for the relation between soul and body. If metempsychosis with the above definition happens to have one and only one objective instance, transcendental theosophy will then face a big challenge. The present article takes it for granted that a scholar like Mulla Sadra is not unaware of the uses of metempsychosis. Evaluating different possibilities, it, thus, tries to give an explanation of metempsychosis in line with Sadrian principles. The fact that soul has a causal aspect playing a role in gathering and rearranging body particles can provide us with a solution to the problem of the revival of the dead. This explanation can be further supported by such Sadrian principles as the fundamentality of existence, collective unity of soul and soul's creative role in physical resurrection.

Given the fact that musical notes reflect but only human emotions they do not produce anything other than emotions. Thus the only thing that is produced by music is emotions- nothing more. Since such perceptions are among human presentational perceptions they cannot be described as [true or] false. However, since gradation in transcendental theosophy includes all levels of existence musical notes vary from high to low depending on the level of the perfection of the soul that produces them. Hence the freer a soul from possible qualities and limits the deeper its impressions. This article aims to evaluate the criterion of knowledge in musical notes on the basis of Sadrian epistemology.

There are different opinions concerning the relation between divine attributes and divine essence, of which one is the opinion known as the unity between divine attributes and divine essence, which in turn is taken from Ahlulbayt's traditions. The theory of unity is illustrated in a variety of ways top among which is the formulation put forth by Mulla Sadra who has explained but only some of its foundations in an inadequate manner in different places. Mulla Sadra has not shed light on the development of the process of unity. This article aims to explain the unity between divine attributes and divine unity from the viewpoint of Mulla Sadra. To do so, it explains the philosophical elements that led Mulla Sadra to hold such an opinion. It sheds light on the development of the meaning of unity, which assumes that attributes differ from each other and from divine essence in terms of meaning, though they are the same in terms of external reality, that attributes are intermixed, that their respect of substantiation is the same… It finally compares this theory with the infallible's traditions available in this regard.

Mystical ethics is based on a practical approach that is presented and propagated by mystics throughout the history. It is based on wayfaring and intuition and includes conducts during, after and before attaining unity plus with the existential levels of abandonment and annihilation. It relies heavily on the Quran and tradition. This article deals with the question of nature and components of mystical ethics. The article assumes that mystical ethics has a practical and intuitive nature based on mystical ontological, methodological, anthropological and teleological principles. It has an esoteric epistemic geometry consisting of components such as monotheism, love, intuition etc. Using a synthetic approach (consisting of reason, revelation and mysticism), this article aims to answer the above mentioned question.