نشریه حکمت اسرا
سال دوازدهم شماره 1 (پیاپی 35، بهار و تابستان 1399)

n the interpretation of the Qur'an, the truths that are apparently hidden in the interpretation of the text are revealed. Mulla Sadra, as a philosopher, has well-founded principles in Quranology that have influenced his style of interpretation. These principles can be classified as rules. The purpose of this article is to deduce these principles and rules as an introduction to his interpretations. The research method is descriptive-analytical based on Mulla Sadra's works and deduces and examines ten rules. The main rules extracted are the correspondence between the Qur'an and existence, the semantic levels of the Qur'an and the theory of intent, rational understanding along with revelatory understanding, current and adaptation, the relationship between legislation and evolution, and religion and philosophy, which have been analyzed from different perspectives. These principles can be better understood in the interpretive works of Mulla Sadra in the logic of his interpretations in the field of Quranology. This article is the logic of interpretation from the perspective of Sadra's Quranology, which is a new issue. The importance of this issue is to open a new horizon in understanding the interpretation of the Qur'an and its necessity is to respond to the problems that arise on such interpretations and they Considers it lacking intellectual support and considers it a category of personal tastes and experiences that cannot be transferred to others.

From the beginning of the emergence of philosophy in the general sense, as a collection of real knowledge and discoverer of reality, the practical part was considered one of its pillars and therefore philosophy was divided into theoretical and practical. In Allameh Tabatabai's works, no real knowledge can be found under the title of practical philosophy, but he divided knowledge and not philosophy into theoretical and practical and considered practical knowledge as valid and unreal. However, there is material in his work according to which practical credit knowledge can have a kind of reality. In this article, with analytical method and referring to the works of Allameh Tabatabai, an attempt has been made to combine these two views. In summing up these two seemingly contradictory views of Allameh Tabatabai, it can be said that practical teachings are understood by human beings in two ways: First, they are built and understood only on the basis of desires and feelings, in which case they are valid and unreal. . Because the reality of actions is not taken into account in them. Second, these knowledges have been formed in terms of discovering the reality of human actions, in which case they should be considered real knowledges.

AbstractSeyyed Mohammad Mehdi Mirbagheri, by expanding the theory of the late Seyyed Monir al-Din Hosseini, has defined and explained religious science in a special way, which is known as the theory of the Academy of Islamic Sciences. This article seeks to analyze the foundations and principles of this theory and show its strengths and weaknesses. In the present study, first an attempt has been made to give a clear picture of this theory and its arguments, and then the imaginary principles of it have been carefully examined in the terms used. A closer look at the arguments of this theory also shows that some of its affirmative principles include fallacies that lead to irrational conclusions. Finally, some unacceptable implications of this theory are mentioned.

Muhammad Iqbal, one of the most concerned contemporary Muslim thinkers of the subcontinent and influential on various schools of thought, has had different ideas and his ideas are better known as “Philosophy of Self”. The present study seeks to analyze his attitude concerning Islamic philosophy with an analytical-critical method. [Problem and Method of Research] Examining his prose and poetry, we came to the conclusion that Iqbal never explained the nature of Islamic philosophy, but when he speaks of Islamic philosophy, he either discusses reason or knowledge or points to philosophical personalities and on the other hand, Iqbal has presented different conceptions of Islamic philosophy and philosophy at different periods of his life, finally, Iqbal thinks that Islamic philosophy has been influenced Hellenism. He considers the philosophical tradition in the Islamic world to be in the best way to reach midway the truth. This attitude is confronted with serious objections such as lack of logical definition of Islamic philosophy, lack of attention to how philosophy entered the Islamic world and Farabi's legacy, lack of attention to useful and positive aspects of philosophy in Islam, irrational and sometimes dangerous preference of rival philosophical movements over philosophy, regarding all Islamic philosophers same regards Greek philosophy and so on.

The present memo intends to address Dr. Talebzadeh in March 1399 on "Idealism and Realism from the Perspective of Allameh Tabatabai" at the Iranian Society of Wisdom and Philosophy, Qom Branch. An issue he has debated for years. It might have been better to cover this lesson on a case-by-case basis, but because this lecture is not enough as a published article with references and explanations, I tried to extract the main topics from it and clarify some key topics in general. . The focus of this article is the discussion of credentials in Islamic philosophy and its relationship with the first philosophy, and if attention is paid to the sayings of Western philosophers, because it deviates from the main topic of the article, it was discussed extensively and briefly, and its elaboration requires other writings. Dear readers, please read Dr. Talebzadeh's speech at Simafker before reading this article.