نشریه کاوش های عقلی
سال دوم شماره 1 (پیاپی 2، بهار 1402)

The basis of the existence system and the creation of the world is based on the merciful grace of God Almighty, and this means that mercy is the essence and basis of the existence of a part of the world, and all phenomena, whether good or bad (of course, from an outward perspective) have a merciful basis. All worldly sufferings and hardships and all heavenly blessings and hereafter torments are or will be formed on the basis of divine mercy. The reasons for the punishment of the nature of the supreme right and the proof of grace and order and harmony of the world show that basically evil is non-existent and the sending of messengers and the legislation of religion is aimed at providing a way of life that humans and other creatures can live in conditions that are constantly blessed by the merciful grace of the right. May the Almighty benefit. Based on this, calamities will have no meaning unless they are self-made, which is in order to learn a lesson and return to the mercy of the Most High.

Faith is one of the main foundations of salvation from the point of view of Muslims, defining the views of thinkers about faith and its scope will determine the main part of their theory of salvation. The crimes of the Takfiris in recent decades and their appeal to the views of personalities like Ibn Taymiyyah lead us to think that what is Ibn Taymiyyah's view on faith? From Ibn Taymiyyah's point of view, faith is a category of heart belief, verbal confession and righteous action, in which heart belief plays the main role. Like most Muslim thinkers, he considered the category of faith to be separate from Islam, and Muslims who convert to Islam are only entitled to all the benefits. A Muslim has assumed in the world. He, like Mulla Sadra, considers faith to have levels and assigns strength and weakness to it. Finally, it seems that there is no mention of the extreme beliefs of Takfiris in Ibn Taymiyyah's works on faith! And this shows that the takfiris suffer from deviations, contradictions and one-sidedness even in relation to the interpretation of the words of their great intellectuals

 Wisdom and philosophy in Iran have an ancient history. In ancient Iran, especially during the reign of Khosrow Anushirvan, a lot of effort was made to develop philosophy and wisdom in Iran. With the coming of Islam to Iran, this process continued until it reached Suhrawardi. Suhravardi is the link between the philosophy of ancient Greece, ancient Iran and the philosophy of Islam. By accessing ancient sources, especially Zoroastrian Avesta and Ferdowsi's Shahnameh, he created a remarkable link between Eastern and Western philosophy. As a revivalist of the wisdom of ancient Iran, with full knowledge of Iranian philosophical thought, Suhravardi presents a mystical interpretation of the personality and actions of the legendary heroes of Iran, such as: Ki Khosro, Fereydon and Kiyomarth. Also, Suhravardi's special attention to "Nooral Anwar" shows his affinity with the Quran and ancient Iranian culture. The description that Sohrvardi gives of Zoroastrianism and Zoroastrian concepts in terms of attention to light, fire, divine furnace, division of the world into two parts, Minoan and Gitian, as well as Zoroastrian angels, clearly shows the extent to which he was influenced by the wisdom of ancient Iran. In the discussion of aesthetics, Suhrvardi pays special attention to all aspects of "moral function", "world of example", "beauty and love" and "epistemology". which can be cautiously considered as a special science originating from "aesthetics". In this research, an attempt is made to reflect on the wisdom of ancient Iran and on the beauty and mystical love of Sohrvardi, relying on the philosophy of aesthetics.

So far, extensive research has been done on the theology of Amirul Momineen Ali, but there are still many unsaid angles among Islamic scholars. What is examined in this article is a different view of his theology. How can the imamate of Hazrat Ali be proved in a logical and logical way through religious theology?The proof of science consists of three premises.First: Proof of the divine religious knowledge of Amir al-Mominin based on authentic texts.Second: Not granting divine knowledge to the false claimant of Imamate.Third: Only Hazrat Ali had divine knowledge and claimed Imamate.The first premise is proven by Quranic and narrative evidence, and the second premise is certain based on a rational judgment.According to the preliminaries, the research hypothesis has been proven with the usual narrative, descriptive-analytical methods.

One of the facts of the universe is the existence of mediators between God and mankind. In many verses of the Qur'an and narrations, the existence of material and spiritual mediators (such as angels) and their roles are mentioned in more detail, and the intellect, the soul, the pen, etc. are mentioned as mediators. The subject of the wisdom of mediators and their role in the world has a special and great place in Islamic sciences. Commentators, theologians, philosophers and mystics have proposed different topics in their writings and independently to explain and investigate this issue. This discussion is a necessary introduction to solve some other issues. Muslim scholars have paid attention to this issue according to the Qur'an and hadiths. The discussion of mediators and their role in the world and the relationship between their influence and God's activity is very important. Many of the problems of Wahhabis and Wahhabi sects are solved by explaining this discussion. The reason why Wahhabis say why should we bring intermediaries with God Almighty and why should we bring anything other than God at all is that they have not resolved the issue of intermediaries and their role in the world from the perspective of verses, traditions and reason. In this research, after explaining the types of mediators between Almighty God and creatures, we discuss the reasons and wisdom of the existence of these mediators. The reasons that God performs His actions through mediators are: The failure of God's purpose of creation without some mediators. like the prophets, introducing the greatness of these mediators to encourage adherence to them, the orderliness of the universe.

Philosophy of education studies the goals, process, nature of programs, practice and results of education. The purpose of this study is to critique the educational views of Jean-Paul Sartre from the perspective of Allameh Tabatabai's educational philosophy. The nature and quality of this research is research method descriptive-analytical (documentary analysis). In this research, first Sartreau's philosophical principles, then educational views from Sartre's point of view, and finally the teacher-student relationship from his point of view. In the next section, the philosophical principles of Allameh Tabatabai and then educational views from Allameh's perspective and finally the relationship between teacher and student in his view are discussed. The results of the research indicate that Sartre's educational views are relativism, understanding the concept of freedom, individual learning, increasing the sense of responsibility, creative education, student activism, and Allameh also sets educational goals in two categories of ultimate goals that achieve monotheism. And has intermediate goals, including doctrinal, moral, military, cultural, and social goals. According to Allameh Tabatabai's views, we seek to criticize and review these opinions. Including denying the existence of God and the complete freedom of man and not being guided by an informed person, which according to Allameh Tabatabai's views, these cases have been criticized.

The discussion of discovery and intuition in Islamic epistemology is one of the fundamental and essential issues in the mystic religion; So much so that the foundation of Islamic mysticism is based on revelation and observation of the unseen world. Mystical revelations are considered the most important epistemic source of theoretical mysticism as an ontological system. This article tries to first review the types of revelation among mystics, its basic features, its evaluation criteria and the background of revelation in the view of the founders of the Ashraq and Masha school of thought, and also the nature, nature, and levels of revelation in the view of Islamic philosophers and mystics, especially Sadra and Ibn Arabi, in detail; As the founder of transcendental wisdom, Sadra has openly claimed to develop some philosophical issues that are considered to be his special initiatives and has shown his dependence on the great mystic Ibn Arabi. The basic question of this article is whether the method of Mullah Sadra's revelations is like other philosophers and mystics or does he have a special style for himself? We can also pay attention to the question of whether Sadra'i intuition is influenced by Ibn Arabi or not. The findings of the research confirm the fact that Mulla Sadra has developed a tendency and used judgmental and debatable topics in processing taste issues; From this point of view, it is influenced by Ibn Arabi.

cultural opinionsThe issue of unity and unity among the Islamic world has been a very important and necessary issue. Because the colonialists sought to divide and weaken the Muslims and in various ways sought to eradicate Islam and rule over the Muslims and plunder their property and resources. Hazrat Imam Khomeini (RA) considered unity as a factor of strength and division as a cause of weakness in the foundation of religion, and the unity of the Islamic world was always considered a great ideal for him. But the realization of "unity" from his point of view requires conditions and the creation of necessary platforms, the most important and necessary of which is the design and creation of a single and common intellectual, cultural and ideological system, and the Imam was looking for that by proposing this intellectual system based on It is to strengthen the spiritual and cultural solidarity between Islamic societies. In this article, an attempt is made to firstly define unity and its underlying factors in the thought system of Imam Rahal, then while examining the concept of arrogance as the main factor in creating division between Islamic societies, by using a descriptive-citing method, the influence of the ideas of the culture of Imam Quds Sar, which is a reflection of his philosophical opinions; To explain the unity of the Muslims of the world.

Although philosophical psychology has obvious differences with new psychology in terms of subject and method; But if you look closely, you can find some common issues in them. One of these issues is Jean Piaget's stages of cognitive development in new psychology, which is comparable to Avicenna's levels of theoretical reason in many ways. So that the four levels of theoretical reason in Avicenna have the same process and survey as Piaget's stages of cognitive development. Piaget's theory of cognitive development is a comprehensive theory about the process of human identification. This theory studies the ability of children in their developmental stages and their interaction with the environment. Piaget believed that in the process of cognitive development, the child is an active participant and plays the main role, while in Avicenna's thinking, the initiative does not belong to the human ego .Therefore, this article compares Piaget's cognitive development with the levels of theoretical reason in Avicenna's thought with a descriptive analytical method .

The wisdom of God in the mirror of Muslim theologians' thinking indicates His infinite knowledge. They infer God's knowledge by explaining the divine wisdom and the details of the craft and the subtleties of the verb, and they pay more attention to His current knowledge and current attributes. According to the opinion of Shiite theologians - regardless of their philosophical opinions in this matter - the definition of wisdom in the field of speech is "God does not do ugly things, which requires accepting the principle of goodness and ugliness inherent in reason; That the phenomenon in itself contains all kinds of benefits and corruptions, and the Supreme Being is also aware of these benefits and corruptions. Therefore, in his actions, he does not commit ugly things and does not abandon what is necessary. With this opinion, Shiite theologians demarcated the opinions of the Ash'arites, which deny goodness and ugliness inherent in reason.According to Ash'areh opinion, God does not perform His actions based on purity and wisdom, but what He does is wise, which they consider to be the result of God's knowledge. With this statement, they wanted to preserve the inherent exaltation of God, who does not condemn anything outside the realm of his nature, but they have prescribed the issuance of any act, even if it is futile, for his nature to be a burden. The verbs are based on expediency and wisdom and being free from cancellation and futility, but their expression of God's wisdom is similar to the wisdom of humans, which is issued from Him to achieve a purpose and goal.

Among the important and basic issues of philosophy that have been discussed during recent centuries, the rule of "Basit al-Haqiqah" or simple and uncompounded truth has been among the sages and philosophers of the East and West of the world.This rule has a special place to solve other philosophical problems and especially to prove monotheism.Mulla Sadra (Sadr al-Din Shirazi) believes in the principle of "Basît al-Haqiqa of all things and licks of something minus" means that all things are truly simple, while none of the things are; That is, it has the perfections and existential aspects and the goodness of everything, and is devoid of their defects, limits, and determinations. It is not easyOn the other hand, Leibniz, one of the great philosophers of the West, has tried to investigate, analyze and prove it with the expression "individual essence" or "manad". Leibniz believed that "herald" is a single, indivisible, elemental substance with many properties, but because it is simple, it has no components.According to what is stated in this article, simple existence, absolute existence, and infinite existence have the same meaning, and this is a common topic between Mulla Sadra and Leibniz.

Guiding the ignorant means teaching some issues to someone who is not aware of them. Guiding the ignorant in matters of faith means teaching matters of faith to a person who is ignorant of those matters. The purpose of this research is to explain the evidence of the obligation of guiding the ignorant in matters of faith and also the scope of this obligation. The proofs of ignorant guidance in the words of scholars have received less attention. Those who have dealt with it have also raised the issue of guiding the ignorant in rulings. In this article, by referring to first-hand sources as well as up-to-date researches such as foreign studies, he has examined the various evidences of the guidance of the ignorant and applied them to the guidance of the ignorant in matters of faith.