نشریه انسان پژوهی دینی
پیاپی 47 (بهار و تابستان 1401)

In examining the relationship between theology and anthropology in transcendental wisdom, two approaches can be adopted; examining the anthropological prerequisites of theological issues or examining the theological elements employed in anthropology. The present study has utilized the latter to explain the principles of Sadraic anthropology, i.e. recognizing Man’s essence, attributes, and deeds, and expound the role of theological elements in his anthropology. According to Sadraic foundations, Man is a reflection of divine truth that bears a resemblance to God, in essence, attributes, and deeds. Man is an “example” of God denotes that a perfect human fails to possess an essential necessity and is not absolute in attributes and reflects those of God. Mulla Sadra enumerates both similarities and differences between God and perfect Man. Accordingly, discerning the theological principles of transcendental wisdom results in discerning Man’s existential dimensions, capacities, and capabilities. This close relationship is manifested in the theory of the perfect human because a perfect human, as a reflection of God and His successor, can become similar to God and encompass all divine attributes and names.

Adhering to a kind of spiritual interpretation influenced by Ibn-Arabi's mysticism, Sohravardi's wisdom, and Shiite theology on Man and the universe, Henry Corbin employed Heidegger's hermeneutic method as a key in the analysis of Mulla Sadra's eschatology, which is the continuation of his ontology in explaining the transcendental realms of human existence. Corbin, who is deeply influenced by Heidegger's ontology and hermeneutic phenomenology, extends his theory of hermeneutic levels to transcendent levels of existence and higher levels of presence. In the current research, in addition to examining Sadraic content and a concise explanation of the fundamental principles of Heidegger's philosophy, epistemology, and methodology, and the quality of their impact on Corbin's approach in eschatology, his attitude to eschatology is discussed and then his ontological views on the connection and continuity of various modes of presence are discussed.

MullaSadra’s theory of corporeal resurrection, in addition to consistency withreligious foundations, is rooted in rational and philosophical principles andfoundations. Since Mulla Sadra was aware of the shortcoming of previoustheologues, especially Fakhr Razi, stood away from these flaws and submitted rational proofs on corporeal resurrection for the first time. In the formulation ofthis theory, Sadra have used new philosophical principles of his school. By believingin the hereafter corporeal resurrection and denying the elemental corporealresurrection, Sadra stood against most of the thologues who believed in the elemental material distinct resurrection of the body in the hereafter which is anincorporeal world. He also rejected the inconsistency of his theory with divine lawby holding a belief in the assimilation of a resurrected individual and an individualexisting in this world.  Despite that,the theory was subject to severe criticism and ambiguities. Some criticsbelieve that this theory is philosophical and inconsistent with divine law whilesome others approve some dimensions of the theory. However, some exegetesapprove this theory and support it. Itwas concluded that a unidimensional analysis of this theory had given rise tothese criticisms. Mulla Sadra proposes tripartite worlds (natural, imaginal,intellectual) and three types of Man (sensible, physical, and intellectual) andproves resurrections beyond imaginal resurrection that includes resurrectionfor other animals too.

Anthropological naturalism is amongst the foundations of new atheism in which some of religious beliefs and instructions are refused. This subfield of naturalism is also underscored in the philosophy of humanities and some branches of humanities such as evolutionary psychology rely on it. Therefore, thinkers in theology and researchers in the philosophy of humanities, and interdisciplinary researchers in humanities-social sciences are required to examine it thoroughly. Eliminative physicalism is one of the new naturalist approaches which stands in sharp and fanatic contrast with religious beliefs and brings about some new challenges. Thus, the present research intended to study and criticize anthropological naturalism. In addition to that, eliminative physicalism is also analyzed and evaluated. The study has used documentary research to collect data and adopted a logical-analytical approach to interpreting them.  It was concluded that all types of anthropological naturalism, especially physicalism are rejected. Also, the study approves of substantial dualism through employing some methods in Islamic psychology and philosophy of mind and rejects the emerging challenge of eliminative physicalism.

Mulla Sadra, through a moral-based analysis and interpretation of Quranic verses on the desire for death, has shown that an honest and perfect servant of God, due to belief in the absolute authority of God, obtaining the next world’s bliss, seeking survival from the inferior world and holding mystical knowledge about God, yearns for death. However, when the servant has an inclination for further elevation, he can tolerate the distance from the beloved and pray for further endurance in the world. Willingly death and the conduct of these individuals represent an authentic desire for death in their nature. Faithfuls have a continuum of love from self-love to love for the world and love for God. When the love for God reaches its perfection, love for the world inclines toward naught. It means that love and guardianship of God motivate the desire for death. Yet, the desire for death does not decrease the passion for life. The desire for death does not mean committing suicide, rather it means seclusion from the world and its business until the real death occurs.

Attachment of the rational soul to the body and the relationship between them has been among critical issues in transcendental and Sinavi wisdom, which has affected many related subjects. One of them is the occurrence of tremors in body organs in which the voluntary motion of the rational soul becomes inconsistent with the necessities of a bodily organ. For instance, when the rational soul is willing to turn a hand to the left or keep it stable, the nature of the organ reacts contrastingly and moves differently. Ibn Sina discusses that some factors are involved in the occurrence of termor including feebleness of bodily organs due to soul-related factors and nerve lassitude in bodily organs due to external material factors. Mula Sadra also believes that the occurrence of tremors is the result of mal-functions in material and bodily powers. The present research proves that all the factors pointed to by Ibn Sina concerning the relationship between rational soul and body can be explained. Thus, the main cause of the tremor originates from the impaired relationship between the body and the rational soul.

The physical (bodily) aspect of Man is amongst his critical existential dimensions that play important roles in the formation of identity and establishment of relationship with individuals and community. Despite this importance, this dimension is neglected in research, especially in anthropology and psychology. The grandeur of the soul, adoption of negative attitudes toward the body, instrumental assumptions about the body, exclusion from the truth of Man, and maximal dualism (between soul and body) have marginalized the importance of the physical aspect of Man. In the view of some Islamic thinkers, the body is a negative issue, a human antagonist, a barrier to the soul, and a devil issue that deters human perfection. However, some serious considerations are associated with these views. In the current research, these views are explained and analyzed critically and an approach based on Islamic wisdom and thought is presented. Accordingly, the body is a divine container and a twin to the soul for human perfection. Reformulation of this approach lays the grounds for a theoretical framework that explains the position of the body in the structure of human existence and scientific investigation of it.

A number of mystics believe that in the mystical evolution some particular rituals, manners, and religious commandments are not necessary. They also rely on some Quranic verses to defend their position against divine law. The current research has used rational evidence outside the religion, scriptural evidence, and Quranic verses to criticize mysticism without divine law and support true mysticism.  It is concluded that adherence to divine rules is a necessary prerequisite for obtaining mystical knowledge. It was also found that the reasons submitted by advocates of mysticism without divine law are incorrect and groundless. Library note-taking is used to collect data. Also, critical analysis is used to interpret data.

Manis a multi-dimensional creature with many potential capacities the recognitionand realiziations of which unfolds these hidden and innate capacities andbrings about wonder. Servitude of God, purification of soul and controlling thematerial aspect reigned by spiritual dimensions disclose these wonderful andincredible capacities of man and reveal the hidden divine aspect of theservant.  In the way of spiritualevolution of man through servitude of God, he ascends to heaven, becomesdivinely, his egoism disappears, and through the promotion of soul in the universe,performs divinely deeds such as implementing a wonder. In absolute surrender toGod, Man’s deeds adopt divine management and a bilateral commitment ofaffairs occurs. Man commits his affairs to God and submits himself todivine measure and as a result, God bestows on him an evolutionary and acreationary power just beyond the realm of the soul. This creativity is called thewonder of the saints and the miracle of the prophets by the mystics.  Performing a miracle and implementing ofsupernatural acts is verified by credible religious texts and Islamic thinkers.In the current study, this human dimension is validated by relying on religiousand Quranic texts and contents. Also, the mechanism of doing wonder (miracle)is explained and some proofs are submitted on it from the words of religious thinkers.

Piety is a key word in the holy Quran the functions of which encompass a wide array from individual felecity to social perfection and growth. Social piety is a critical component of piety which denotes that a great number of peoples in the society observe piety to the extent that piety becomes manifest in the general behavior of the people, families, communities and politic. The current research seeks a systematic answer to the question “ which communication model of interpersonal relationship is suggested by the holy Quran from a social piety perspective”. Analysis of over two hundreds of Quranic verses on social piety in a method-based process revealed that the holy Quran, in general, intends to present a particular behavioural model of social communication. To extract this model, qualitative and quntitiative content analysis was used. The results showed that the verses on social piety are placed into three major categories including groundwork factors (19 %),  results (49%) and consequences (32%). Dividing this categories into sub-categoties resulted into a conceptual model of interpersonal baheaviour based on social piety which involve factors laying the groundwork of piety, formation of piety, results of implementin piety, and the consequences of piety-based behavior.

Lifestyle dominates the social and individual conduct of people in a society and, depending on the ideology and worldview of each school, adopts different manifestations. Mysticism and Islamic politics are closely intertwined which emerges in social and individual lifestyles. Employing the theory of rationality and spirituality, the present research intended to discern the quality of the relationship between mysticism and politics in modern and Quranic lifestyles of the modern Man. After explaining the theoretical concepts and political-mystical dimensions and characteristics of the faithful lifestyle through a descriptive-analytical method and analysis of the Quranic verses, it was concluded that the Quranic lifestyle denotes the close affinity between mysticism and politics while maintaining the due weight of servitude and rationality, livelihood intellect and consideration for resurrection and spirituality and management in the heart of the faithful life. However, in the “modern man” lifestyle by Mustafa Malekeyan, secularism overshadows the social emergence of mysticism and spirituality. In fact, the author of the theory of “rationality and spirituality” reduces mysticism to an individual, non-religious and non-divine spirituality and tries to harmonize these two seemingly contrasting concepts. In fact, this theory is an attempt to engender relaxation, hope, and happiness in modern man and deter his deprivation from mysticism and spirituality at the expense of sacrificing religion and servitude in the way of livelihood intellect, which, in turn, eliminates the possibility of the relationship between pure mysticism and politics in lifestyle.

Coronavirus disease that results from an emerging infectious virus has increased significantly and brought many lives to the death. Accordingly, analysis of the behavior of the carrier of the disease and his/her responsibilities has attracted the attention of states, communities, media, and lawyers because the transmission of the virus has serious consequences and definitive treatment is lacking.  Therefore, politicians in different countries try to prevent the spread of the pandemic through forced encounters and strict measures such as penal actions. To this aim, consideration of the intent of the carrier, analysis of his behavior, and matching it with penal law is necessary. The current research is an attempt to examine the responsibility of the transmitter and compare it with other similar crimes to arrive at a comprehensive view for analyzing the behavior of the carrier and the consequences associated with it. Some notable characteristics of the virus such as fatality are also considered.