فصلنامه قبسات
پیاپی 106 (زمستان 1401)

In the ta’wīl (spiritual hermeneutic) of existence and text, facts that are hidden from the external view in the interpretation of the world and text are brought to the fore. As a philosopher, Mulla Sadra has well-founded foundations in ontology that have influenced his ta’wīl style, these foundations can be regulated and the purpose of this article is to deduce these rules and show their effect on the ta’wīl of text. The research method is Descriptive-analytical and based on Sadra's ontology and deals with the inference and investigation of five main rules and several sub-rules (which can be traced in the sub-branches of the main rules), and by mentioning examples of the ta’wīl of text, it shows the effect of ontological rules on the ta’wīl of text. The main rules extracted are the reference of essence to being, ta’wil capacities in being (levels of being), appearance, the ontological basis, compatibility of worlds in ta’wil and reference of plurality to unity. This article shows the philosophical logic of the ta’wil of text, it is considered a ta’wil theory of being, in the form of rules.

Studying the relation between religion, morality and spirituality is an important issue in religious studies and ethics. It, also has followed several disputes between thinkers through human history of thinking. In the contemporary era, regarding several changes in western societies, the subject has survived stronger, and had some recent ideas being appeared. Some of the ideas, which seems to lead to a misgiving about religion and its function, is the idea of contradiction between morality and religion. This issue is to study and evaluate this idea as suggested by Nietzsche, Rachels and Hospers. The conclusion is that it is nether compatible with moral teachings of religion, nor with religious or moral conduct. Regarding the first era, it seems that morality is an unseparable part of religion. Regarding the second also, they are so associated that separation of moralities from religion makes it very limited, unsubstantial, with very week motivation power.

The study and review of "religion" and discovery of its quiddity and reflection on its characteristics are among the most important issues in the Philosophy of religion. The type of relationship between religions and the future of the philosophy of religion have always been included as two challenging issues under this topic. In addition to "world/global theology" that was formed in the West with the aim of establishing an interreligious dialogue -and it is related to the relationship between religions-, a topic called "world/global philosophy of religion" has recently been seriously raised -which is related to the topic of the future of philosophy of religion. The present article seeks to proposing the idea of world philosophy of Religion (Contrary to the idea of "the end of philosophy of religion"), and to clarifying the concept and interpretation of the term "world", so that we can speak more accurately about world philosophy of religion. In this regard, three main issues: 1. The quiddity or nature of world philosophy of religion; 2. The possibility of a world philosophy of religion; And 3. The realization of a world philosophy of religion, and the conditions for its realization will be examined, and in the following, some solutions to promote the issues of philosophy of religion to the world level are proposed and "existential approach to religion" is introduced as one of these solutions. It seems that "existential philosophy of religion" -like world philosophy of religion - can prevent the end of the philosophy of religion.

Today, religious naturalism is one of the prominent approaches in contemporary philosophical theology, from which various readings have been presented. The religious naturalism based on dynamic theology, which is rooted in Whitehead's dynamic philosophy and is a prominent representative of Anne Griffin, has a very important position, because she tries to overcome maximal naturalism on the other hand, and overcoming religious supernaturalism, on the other hand, will introduce a new plan that is compatible with the conditions of the postmodern world. This article aims to firstly show how Griffin arrived at this theological plan or model. Secondly, to clarify the most important characteristics of this theological approach in comparison with religious supernaturalism and maximal naturalism. Thirdly, with a critical view, show that although this approach has been successful in terms of compatibility with postmodern science, it faces challenges such as neglecting essentially religious teachings, especially revelation and scriptures, inconsistency in understanding the existence of God in terms of Presence of supernatural elements, and conflict with moderate or critical rationality. In addition to these, compared to the model derived from Sadra's philosophy, it cannot provide a convincing explanation of the relationship between God and the world and God's agency that will gain general acceptance.

Among the important topics of Shi’a philosophy and theology is the proof of the authenticity of the method. Some similarities has caused some people to consider the Shi’a thinker’s philosophical and theological discussions as imitations of Greek and Mu’tazilite philosophy. The main problem of this article is to show that the model of Shi’a rationality is not an imitator or translator, but independent and original. The proof of this claim is necessary because, in addition to the answer to the mentioned charge, it shows a different approach in rational analysis. This article examines the method of reasoning in the two fields of philosophy and theology with a documentary and analytical method and proves that Shi’a theologians and philosophers had a completely different rationality from Mu'tazila and ancient Greece due to the benefit of revelation and intuition. The influence of Islamic philosophy from these sources has not distorted the proof of the philosophical method.

In the definition of the self and the expression of its characteristics in the discussions related to the Sadra's psychology, no characteristics specific to a specific gender have been expressed, and this has caused the researchers who have researched in this field to describe the self without gender; But in this article, it has been tried according to foundations of Sadra’s philosophy, such as the unity of soul and body in the corresponding stages of their existence etc. having gender should be explained to the soul. Of course, this feature is specific to soul and cannot be applied to other immaterial beings; Because the being the soul of the soul is accompanied by the body in all areas of existence of the soul. By proving the gender of soul, humans will be divided into two main types. The value of this division is very clear in rejecting the opinion of some feminist schools that assert the rights of women against men and women in all matters and explain the differences between the two genders. In this article, using the library method and analyzing the basics of Sadra’s philosophy, the gender of the soul is explained.

The proposal of the theory of the leadership of tradition in the political philosophy and at the level of rational and philosophical issues was first made by Abû Nasr al-Fârâbî. In the most difficult political conditions of the transition from the Ahl al-Bayt (a.s.) to the age of the occultation, he rushed to the help of figh and jurists with the proof method and produced an innovative and lasting theory along the lines of political philosophy. It is natural that he could not do this according to Greek political philosophy, unless he first paid attention to the Islamicization of this knowledge. Based on his religious and epistemological concern, al-Fârâbî succeeded in correctly understanding the Greek practical philosophy and with establishing it on the level of Quranic theoretical philosophy created a political philosophy distinct from its historical origin from two aspects of "foundation" and "goalization" and placed it under religious teachings and Islamic meta-image. This epistemological operation provided the way for the production and proliferation of intellectual issues in the Islamic ecosystem, and in this way, al-Fârâbî was able to design the focal point of "utopia" in his political philosophy, and with realism from its channel to the mission of the "first head" and the imamate of the "relative head" and the headship of the figh Jame al-Shar'ayt with the title "head of the tradition" and in his absence in the form of the leadership council of "leaders of the tradition" and "leaders of the virtuous". By justifying and rationalizing the different levels of the ideal political system according to the different conditions of Islamic societies, he solved the problem of leadership vacuum and the trouble of political philosophy in the trap of subjectivism. This article was focused on the analysis of al-Fârâbî's philosophical texts with a rational and proof method and presented the above-mentioned innovative achievement along al-Fârâbî 's political philosophy.

Islamic community building software is the extension of the level of individual spirituality to the social field and the level of social spirituality. Islamic spirituality is a mysticism arising from mysticism that is based on the system of worship and Sharia and is formed within the framework of the moral and educational system of Islam; Such spirituality with the characteristics of basic Sharia, morality and education can be socially extended so that in each encounter, the spirit that governs the phenomenon and its interior and its relationship with other parts of the world And to measure the whole (absolute existence) and to consider each of the phenomena of existence as the source of knowledge of the meaning of life.
This research is, in fact, the answer to the question: Why should Islamic spirituality extend from the individual to the social? Examining the answer to this question depends on answering the following questions: What are the characteristics of Islamic spiritualism? What is the relationship between religion and spirituality? What is the role of spirituality in social identity building? What are the strategies for realizing the social extension of Islamic spirituality? The research is conducted in the framework of these questions and based on the library research method based on regular activity based on existing knowledge gained from research or experience, and in order to produce materials, products, tools and processes and methods. New or improved.
Changing the attitude of the elite society from individual spiritualism to social spiritualism based on Islamic worldview and ideology and focusing on the social extension of Islamic spiritualism for the realization of Islamic socialization is one of the most important goals of this study. External reflection and illustration of the necessity of processing the practical extension of spirituality and determining the scope of spirituality civilization and extracting strategies to realize the social extension of Islamic spirituality are the results of this study.