نشریه حکمت اسرا
سال سیزدهم شماره 1 (پیاپی 37، بهار و تابستان 1400)

Ibn Arabi deals with "heart wisdom" in the Shuayb chapter of Fusus al-Hakam. His discussion has different aspects of ontology, anthropology, epistemology, etc., but the his main word is epistemological claims about mystical intuition and theoretical reason. He believes that mystical intuition has the characteristic of epistemic comprehensiveness and can lead us to the truth, but rational knowledge does not have access to the truth of things due to the narrowness of this type of knowledge. It is because of this feature that people always disagree with each other. This article, after a detailed description of Ibn Arabi's point of view, concludes whether Ibn Arabi's current account of this discussion can be considered as an argument in favor of the epistemological validity of mystical intuitions. The authors believe that his discussion can not be considered as an epistemological argument in defense of the validity of intuition, but it is an explanation of intuitive and rational knowledge in the framework of ontology accepted by Ibn Arabi.

Imam Ja'far Sadegh (AS) in the noble hadith of intellect and ignorance, introduces the necessity of human guidance to know the armies of intellect and ignorance. Sadr al-Muta'allehin Shirazi has paid special attention to the explanation of this hadith in his book Sharh Sufficient Principles.Examining the seventy-five armies of reason and ignorance, from the perspective of the mentioned components and their principles and results, moral virtues and vices can be divided into six areas: principles and principles, thoughts, thoughts and circumstances, thoughts and actions, thoughts and circumstances and actions. He also categorized the fruits and works of these forces. With this explanation, we reach the conclusion that in order to achieve true human guidance, a model of moral characteristics must be set that looks at all aspects of human existence and in terms of the interrelationships of the three sides of human existence, can draw the steps of human moral behavior to The rule of the intellect, the human virtues and moral virtues have the opportunity to appear and manifest, and to the extent of the activity of divine perfections, worldly and otherworldly happiness is achieved.

Why is death one of the essential things in this world? To what end and on the basis of what wisdom does death occur? And why is death defined in the evolutionary system? MullaSadra has examined the necessity of natural death from the perspective of the intrinsic ultimate cause of death. In other words, with the evolution of the soul from material life to the Hereafter, the death of the body is a necessity to the subsequent transcendental necessity. Therefore, the intrinsic ultimate cause of death is the evolution of the soul, one of the functions and consequences of which is the leaving of the body by the soul and the death of the body. In the event of the death of the body and the death of souls, other complications will inevitably arise, such as the possibility of the emergence of other human beings or the lack of cruelty of the pious, other than that some have mistakenly considered them to be the inherent end of death. Thus, the cause of imminent death is the soul and its evolution.Unlikely actual cause of death is the Angel of death and other real causes of death. According to MullaSadra, the cessation of the force of Growth and Faculty, which are discussed in the natural sciences, are the underlying causes of death and are weak and convincing reasons, and they themselves can be justified by the inherent ultimate cause

The issue of the authority of reason from the point of view of Islam is fixed in its place and Islamic scholars have not doubted it from the beginning until now and have considered it as one of the four sources of jurisprudence. The authority of the intellect is also proved by the intellect. Accordingly, the purpose of this study is to investigate the authority of reason from the perspective of religious sources. Leading research has been done by library method and study of books and articles in the fields of jurisprudence, principles and theology. Studies have shown that one of the things that can express the authority of reason is intellectual knowledge; Which is a conceptual knowledge of fixed facts that also cover the changing and moving affairs of the natural world. The Almighty God in the Qur'an often calls man to walk on earth and reflect on the life situation of some people and their fate due to sins. Another reason that indicates the originality of reason is that it expresses issues in their causal relationship. In line with the authority of reason, it is necessary to remember that God created man with the power of thought and intellect to worship God by thinking about creatures; If he does not use this God-given power well and in the right direction, he has sinned against God. The commission of sins is incompatible with the purpose of His creation, so God has sent the heavenly laws to guide mankind.

The phenomenology of knowledge is the experience of consciousness. Hegel showed that the realization of absolute knowledge is possible only through the dialectical method and the phenomenological perspective. Unlike Enlightenment thinkers, he considered religion an integral part of human thought. In this article, we are going to answer the question of what is the fate of religion in Hegel's phenomenological view and what is its place in the system of knowledge? The answer is that religion is one of the most important positions in which the Absolute emerges. The absolute abode and manifestation in religion is neither tangible nor purely intellectual, but an intermediate house which Hegel calls (vorstellung) or as if or representation.

According to Craig, if there is no God and immortality then the universe, mankind and each individual person are without ultimate meaning, value and purpose and, in consequence, they would be absurd. Since it is impossible to live happily in an absurd world, an atheist has no other choice than to bring meaning, value and purpose into his life in one way or another. But he is not entitled to do so, because meaningful, valuable and purposeful life depend on belief in God and immortality. An atheist should, therefore, live either unhappily but consistently with his atheistic position or happily but not consistently with his position. Craig concludes that Christianity provides the two conditions necessary for a meaningful, valuable, and purposeful life, namely God and immortality, and because of this, a Christian can live consistently and happily. Finally, he presents methods for defending the Christian position on the meaning of life.