فصلنامه آیین حکمت
پیاپی 47 (بهار 1400)

We all, as human beings, from the beginning of life to the end of it, find our "I" as one and the same thing; That is, what referred to as "I" by me today - in spite of changes in the attributes and characteristics of the body - is exactly the same as what referred to as "I" by me ten or twenty years ago, and this very finding is also infallible and perceived by the knowledge by presence, and there is no science for man more basic than this science; As Ibn Sina said: my self-knowledge is prior to any knowledge, even to my knowledge to my attributes. On the other hand, one may not consider this intuitive perception as the reason for human soul`s state of being one and the same, but attributes it to the attributes and qualities, or consider the movement and change of the soul during life as the reason for the lack of this state, or by citing the essential motion of the soul in Mulla Sadra's theory denies this state. In this article, giving correct explanation of "human soul`s state of being one and the same", " substantiality of the soul", "intuitive knowledge of the soul", "departure movement of the soul", it becomes clear that there is no obstacle in the way to explain this state of the soul.

The purpose of the study is to explain if the distinction of the Divine nonessential qualifications and essential qualifications, the question common in philosophy and mysticism, is valid or invalid. The question is whether tayyunati ilmiy-i ahadi are really and in themselves distinct from each other, or whether the distinction between maqami dhat, the status of essence, and ahadiyyat and vahidiyyat may not be taken as valid and these titles have no multiplicity or distinction, regardless of the subjective mental validity. In this regard, the purpose of this study is to discover the attitude of Islamic mysticism and transcendent wisdom on this issue. The present study has used analytical and comparative study of mystical and Sadrian views on this subject, using the method of analysis and comparison; This research is also based on library data. The findings of the research show that the distinction between the essence and nonessential qualifications in Mulla Sadra's words have been compared to the distinction of existence and quiddity and the distinction between something enclosing and what enclosed, which shows the distinction between The Essence and the modifications in transcendent wisdom; Also, the belief of Islamic mystics in the hierarchical precedence of the inner and unseen status over the status of the outer and form, and their belief in tamayuzi ihati between Essence and modifications, clearly indicates the distinction between the Essence and the Names. The result of the research is that the objectivity of Essence and Attributes in mystical and Sadrian attitudes is related to the realm of existence and realization and does not contradict the order of precedence and self-determination of the status of Essence over the status of Attributes

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.

Hume is an empiricist philosopher who sometimes calls himself a skeptical philosopher and sometimes opposes skepticism; Hence, presenting a coherent image of Hume's philosophy is one of commentators` concern. This paper attempts to provide a coherent outline of Hume's views on skepticism. Hume logically justifies skepticism, but for psychological reasons, it is unstable and temporary; For this reason, while defending skeptical arguments about the "contagion of error in any rational argument" and the "denial of the rationality of natural beliefs (eg, belief in causality, belief in external existence, and belief in the self), he defends the inevitability of these beliefs and tries to preserve these beliefs by ignoring skeptical doubts. Of course, this article makes it clear that Hume's skeptical stance is not free from flaws; both because the skeptical arguments in question are distorted and because his psychological approach is incapable of overcoming skeptical doubts; Therefore, Hume's skeptical position may not be taken as acceptable in many ways and cannot replace the rational and correct explanation of Muslim philosophers in the field.

Islamic thinkers sometimes consider "hikmat" as a branch of science; Knowledge of the states of beings as they are in.themselves. Another interpretation of "hikmat" is to judge, as the Almighty has decreed that the good should go to heaven and the wicked to hell. In the third interpretation, " hikmat " has been taken to mean stability and discipline, that is, to act properly. All these meanings indicate that God is hakim; a necessity attribute essential to God. But what is examined in this article is the meaning of the word "hikmat" from the point of view of Davood Qaisari and Imam Khomeini. The authors, regarding the views of these two thinkers, studied the valuable term " hikmat " and studied the views critically with regard to other views in the field. In this research, hikmat is considered a level that every mystic and sage is eager and fascinated to achieve. The possessor of hikmat will be a theologian mystic who experiences the passage and intuition of the rational intellect in its esoteric and secret levels. This study is done in a phenomenological way, it tries to express "hikmat" in the third sense and as a tasteful and intuitive hikmat in some mystical situations and observations, both East and West, which have had this experience, in order to find practical roots. It undermines the behavior and unattainable position of hikmat.

The essence of religion is a long-standing phenomenon that has always raised many questions in the minds of researchers in the field. The history of religion, the origin of religion, the nature and definition of religion, types of religion and how it functions individually and socially, are some of the ambiguities that have occupied the minds of philosophers of religion. The longevity of this phenomenon and its surrounding reflections have made the author answer some of these existing challenges only by focusing on the meaning of the true religion and its types from the mystical point of view, especially Ibn Arabi; Therefore, the main question of this study is: what is the meaning of religion and its types with emphasis on Ibn Arabi's thought? The present study shows in a descriptive-analytical way that Ibn Arabi, by dividing the right religion into original religion and secondary religion, has considered the three skeptical meanings of submission, punishment and habit to be included in the former type of religion. Paying attention to these three meanings, while understanding the exact nature of religion, will also reveal many Qur'anic truths in this regard. The division of religion into direct and indirect is another of his divisions.