فصلنامه اندیشه دینی
پیاپی 87 (تابستان 1402)

Undoubtedly, any single truth and phenomenon can belong to diverse and plural perceptions and observations. How one can have diverse perceptions and observations of a single truth and phenomenon in such a way that on the one hand we consider all those perceptions and observations as having the dignity of "reality" and on the other hand we do not get caught in the trap of epistemological "relativism" is a mystery that It seems that the key to opening should be sought among the foundations of transcendental wisdom. Existential view of the category of "perception", occurrence of doubt in "perceptions" and "observations", existential union between "science" and "universal" and "known", existential congruity between "science" and "universal" and "known", limitation And the inherent and possible determination on the part of the "evidence", the limitation and the inherent and possible determination on the side of the "evidence", "identity of the manifestations of the truth of existence" and "unity of connection of existence" are considered as bases that can be used as a justified solution and He found a methodical method for the diversity of perceptions and observations based on the principles of transcendental wisdom. The application of the aforementioned principles will show us how all the different "levels", "levels" and "layers" of knowledge that can be identified and imagined for a single "truth" or "evidence" can be in the "level", "level" And the "layer" itself has an epistemological value in the sense of "narrative of reality".

The problem of the soul and its relationship to the body has always been a central concern for mystics and doctors, leading to many debates in medicine. Mysticism is a school of thought rooted in discovery and intuition that arises from the refinement and purification of the soul. Its theoretical foundations are grounded in religious texts, as well as mystical and literary works. This research aims to explain the influence of the soul's health on the body's health from the perspective of Maulavi. The study employs a descriptive-analytical approach, gathering data through library research and content analysis to explore the components ot the soul that influence on body’s health. The findings reveal that Moulvi, drawing inspiration from religious teachings, posits a close tie between the soul's well-being and physical health. A minor shift in the state of either entity impacts the other’s health. Thus, caring for the soul inherently contributes to the body’s wellness, underscoring their interdependent nature. Mystics facilitate a balance and harmony between the soul and body's external and internal dimensions through self-cultivation. Accordingly, the purification of the inner self and soul refinement necessitates enduring physical hardships. This dual process lays the groundwork for the optimal health of both entities. The soul possesses a comprehensive and existential potency that exerts a commanding influence over the body. This dominance is attributed to several factors, including the state of substitution, the spiritual amalgamation of soul and body, the state of Oneness, and the soul’s constructive power.

One of the most basic elements involved in the analysis and investigation of the system of thought and the results of transcendental wisdom is to understand its epistemological geometry; On the other hand, explaining the truth of science from an ontological point of view is considered its basis and is considered one of the vital pillars of transcendental wisdom. The author believes that the coherent and correct solution of many philosophical problems is based on the model of explaining the nature and existence of science; Therefore, the issue of "relationship between soul and body" is not excluded from this principle.How the self perceives at the beginning and end of its perfection movement is acceptable based on the structure of the theory of creativity, but changing the model of what science is from creativity to development requires a new explanation of the self's perceptions and how it relates to the body; Through the analytical-comparative analysis of the foundations of Sadra's wisdom in the paradigm of the personal unity of existence and the new attitudinal image based on the theory of development, the material body is merely a platform for expressing the existential perfections of the soul and the idealistic messages of the body as an example.

The moral theory of Rumi and Khwaja Nasir can be considered as one of the virtue theories in the initial analysis. Maulana introduces moral actions to achieve results that provide happiness in afterlife and sometimes in the form of moral virtues such as honesty and self-sacrifice, etc, he considers the goal to be the truth of human spiritual perfection. For this reason, he can be considered a virtuous person. Khwaja also defines happiness for man as happiness in powers of the soul and considers the perfection of the powers in observing the middle. From his point of view, virtue is in the middle and moderation. He considers virtue to be the cause of happiness. But careful examination of the works of these two scholars of ethics shows; Their final opinion confirms something else. From Khwaja's point of view, human perfection is not limited to following middle, it is a course in longitudinal degrees and a kind of movement of the pronoun in order to achieve actual celibacy and celibacy from matter. this level also has levels, and the last level of the levels of happiness is "true happiness" which is "perdition". In fact, in his mystical books, he went beyond the Aristotelian average and proposed a kind of long-term happiness according to the authorities of individuals. Even though in some verses, Rumi considers the criterion of moral action to be perfection and virtue; But in his final opinion, he says that these are the ones who perform their moral actions, such as self-sacrifice, regardless of their perfection and virtue. Therefore, although in Masnavi of Rumi and moral writings of Khwaja, one can see moral areas such as virtue and ultimatum; But from their point of view, only the last area, which is the "perdition" , is introduced the highest moral

" Inner perception" is one of the common concepts in the field of epistemology among Muslim philosophers, which is opposed to external or sensory perception or the like. However, by examining several text and expressions of Muslim philosophers, it seems that this type of perception requires more analysis and conceptual clarity, and Inner perception is not used in the same sense in all cases. This research tries to reread the multiple meanings of inner perception by logical analysis of Sadrul Matalhin's expressions. The results of this study show that inner perception is used in at least two meanings: "internal perception" and "conceptual (hidden) perception", which is in contrast to external sensory perception and immediate and intuitive perception. Based on the involvement of "concept" and mental existence in the second case, the relationship between "concept" and "ma'nā" should also be analyzed; An analysis that highlights and explains the relationship between "ma'nā" and "form" and "matter" and ultimately leads to a third and different understanding of Inner perception: Inner perception as "spiritual revelation and perception of "ma'nā". In this view, inner perception is the immediate intuition of … (as the truth and basis of “form”), which is opposed to sensory perception and the observation of exemplary forms.

Talking about the belief in God and its opposite point, atheism, is one of the essential topics in theology and philosophy. Rejection of monotheistic worldview, negation of faith and surrender to any supernatural object or person, disbelief in the existence of a personal God who plays a role in human existence and life, denial of fixed beliefs and laws and monotheistic dogma or rites and rituals, negation of immortality and utopianism of monotheistic religions and so on, are the common characteristics of atheists. But the question is whether atheists really are honest in their claim of independence and distance from theism in their worldview, beliefs, and actions. With a descriptive-analytical method and by presenting numerous pieces of evidence, this article has challenged the claim that atheism is a totally independent and contradictory idea and is opposed to theism and considered it false. The result of this evidence and reasons is that atheism is a crude, immature, and indefensible idea and, at best, a clumsy, unjustified, and impractical copycat of theism.