نشریه تاریخ فلسفه اسلامی
پیاپی 3 (پاییز 1401)

The subject of the article is a comparative comparison of immortality in Sadra'i wisdom and Allameh Tabatabai's thought. Mulla Sadra, based on the rule of ‘corporeal in its origination and spiritual [or incorporeal] in its survival’ (jismaniyyat al-huduth wa-ruhaniyyat al-baqa’), considers the soul as a reality that first has a physical level and with a vigorous movement it achieves the immaterial level. He considers the human body as a shell that leaves the soul behind with worldly death, and it is "partial" in the intermediate world and the inetellect world. According to Mulla Sadra, immortality is a partial existence of a human being. Allameh is not an interpreter of Mulla Sadra in the matter of immortality, but he Provides an independent idea on this matter. From Allameh's point of view, human is not a gradational existence, but has three layers of being, each layer performs its own work. All humans have rational perception; But intellectual intuition - which depends on faith and piety - is for very few people. In addition to imaginal (mithali) immortality, all human beings also have intellectual immortality. The body is not a shell, but the material for another body and remains; This immortality is in the practical dimension of man.

Knowing the Divine Names as the truths that have appeared in the world and the divine manifestations through which the world is adorned and determined, is the knowledge of the Sharia from the side that the mysticism of intuition is bound to the Sharia, the knowledge of the perfection of existence, which is exemplified by the God, and the knowledge The truth of human existence, which requires the explanation of the concept of the perfect man being and the knowledge of the truth of Muhammadiyah, the knowledge of “unveiling” (kashf) the imagination which is the mediator of the acquisition of intuitive knowledge, as well as the knowledge of the causes that are the obstacles to conduct and the ways to remove them in practical mysticism is taken into consideration. There are seven problems that Ibn al-‘Arabi mentioned as the problems of mysticism and they are explained in this article.

Mysticism can be effective in theology in three ways. Its role in the formulation of theological issues, the description and explanation of these issues with regard to the foundations of ontology and the development of literature and the style of verbal expression are among the issues that are discussed in this essay. The Fayz Kashani’s mysticism with its characteristics is influential in his Theology. Compatibility with Sharia and the intellectual wisdom of philosopher is one of the most important of these characteristics. In this article, we call his mysticism "Philosophical mysticism". From his point of view, the intellect supporting intuition also achieves what the prophets have achieved; But with three differences, that the revelation products are wider, deeper and related to all levels of audiences. Fayz Kashani’s mysticism is in harmony with the Shiite mysticism and is based on the philosophy of Sadra. This religious mysticism can have a significant effect on theology from various aspects, and an example of these effects can be seen in the theological opinions of Fayz.

Physical resurrection has always been one of the important and discussed topics among philosophers. Allameh Tabatabai has presented new opinions in this regard and believes that the human body is resurrected in the afterlife, moves towards the soul and joins it. He gives an important and fundamental position to the human soul; This means that it does not die and it acquires a certain perfection and actuality due to its essential movement. He also rejects the opinion of other philosophers regarding the descent of the soul and union with the body and proves with rational reasons that it is impossible for a creature that has been perfected to descend to a lower level again. Another one of his most important topics, which is actually an answer to the doubts raised about the physical resurrection, is the issue of the relationship between the similarity and equality of the body and the soul in this world and the hereafter, which is attempted in this research article with an analytical and descriptive study of Tafsir al-Mizan, a collection of general opinions of Allameh Tabataba'i about physical resurrection with the approach of answering doubts in this area. Regarding the similarity and equality of the otherworldly body with the worldly body, in this article it is emphasized that according to the philosophical foundations of Allameh Tabatabai, both of his views about the similarity and equality of the otherworldly body with the worldly body can be accepted, without contradicting each other.Keywords:* Assistant Professor at ”Theology and Islamic Studies Department” of Shahid Rajaee Teacher Training University, Tehran, Iran.

In this article, the author believes that in Sadra's philosophy, the authority of the external world loses its epistemological dignity on accidental stage and merely plays the role of a trigger for the intelligent to compose the intellectual that is of his own origin - that is, intellectual by itself- from the external object, and through it, be aware of the world. The field of knowledge is placed in the possession of the rational by itself, which is the reality of knowledge, and the external world is known by using the determinations that the intelligent in the receptacle of the mind, and the compatibility of the object and the mind, and the incarnation of the form and its role on the soul are questioned. The author try to provide an idealistic interpretation of Mulla Sadra's thought by taking help from Kantian epistemology - in which the mind plays a central role in the development of knowledge. If, in Sadra's thought, the intelligent is epistemically prior to the external world and the external world is known only through the determination of the intellect, then state of direct correspondence between the object and the mind and the reference of the external object to the soul will be ruled out. Mulla Sadra's approach to the world overturns the traditional epistemological vector of the Islamic world; because the vector moves from the intellectual to reality with Sadra, not the other way around. Originality is for the intelligent, and object only borrows its epistemological dignity from it.

Explaining the effectiveness of religion in all parts of human life requires the recognition of concepts related to the structures and systems that are effective in the administration of society, such as the concept of civilization, which must be inferred from the sources of religion. Therefore, understanding the pathology of civilization from the perspective of the Holy Qur'an requires re-reading the opinions and opinions of the commentators in this regard. The interpretative view of Allameh Tabatabai in Tafsir al-Mizan in the field of civilizational pathology has a special innovation and comprehensiveness that is made by combining a philosophical view on civilization and history. In this article, the pathology of civilization in Allameh's thought has been analyzed and his point of view has been expressed with a descriptive-analytical method. Under the verses related to the destiny and past peoples and nations, this famous contemporary commentator expressed the Qur'an's view about the degeneration of societies from the high human position and the straight path and the path of God. He knows their real downfall and introduces its causes in corruption, deviation from the path of nature, blasphemy of blessings, oppression, extravagance and extravagance, betrayal, abandonment