نشریه تاریخ فلسفه اسلامی
پیاپی 7 (پاییز 1402)

The Oneness of Being (wahdat al-wujûd), which has a mystical root, has been proposed in the views of mystics and some philosophers. Ibn Arabî and Hegel have made this topic the focus of their discussions with different approaches. Ibn Arabî’s Oneness of Being is not the conceptual unity of being, but rather the unity of the external existence of beings that the mystics have achieved through intuition. According to this theory, there is no more than one true Being, and that is God, and everything that appears to exist other than God is only the determinations, attributes, and manifestations of the same Being. Hegel designs his philosophical system with the concern of finite and infinite connection. In his philosophical system, it is through this finite matter that one can speak concretely about the realization and realization of the absolute and infinite, and in a dialectical development, the unity of the real and the reasonable can be reached. Despite the similarities between the ideas of these two thinkers, their views in this field have a fundamental difference.

For Farabi as a philosopher and Syed Morteza as a rationalist theologian, reason has an incomparable role; For this reason, in order to compare the political philosophy of Farabi and the political theology of Syed Morteza, a comparative study of the role of reason becomes necessary. By examining the works of Farabi and Syed Morteza, this article has discussed the role of reason and its function in the political thought of Farabi and Syed Morteza and has clarified that Syed Morteza and Farabi agree on the value of reason, but their point of departure and direction in rationality is different. In Syed Morteza's political thought, reason is free from philosophical foundations and based on definite revelation and is busy processing to achieve worldly and hereafter happiness under the truth of Shiite Imamate, and reason according to Farabi is based on the foundations of Greek philosophy and with the intention of theorizing the Platonic philosopher-king and with a view It is transcendental and mixed with mystery and paying little attention to external realities, in reaching knowledge from the active intellect and lacks a fundamental view of the fundamentals and Shia Imamate.

One of the ways to reach the role of a theory in understanding religion and the importance of rationality in it is to examine its opposing opinions, Sheikh Mojtaba Qazvini's thought about physical resurrection is one of these theories, which is a separation between three epistemological methods philosophical, mystical, and the method of the Qur'an and Sunnah. which is committed to denying the two epistemological sciences of philosophy and mysticism as prominent human sciences. Considering the role of philosophy in expressing the truths of existence, its serious criticism and negation by separatists, especially in transcendental issues such as physical resurrection, caused him to criticize and examine the issue of resurrection in the book "Bian al-Furqan" by the late Sheikh Mojtabi Qazvini Khorasani. to be. The results of the research, which was carried out using a descriptive and analytical method, show that according to his theoretical foundations, the realization of physical resurrection is necessary, and the return of humans in the resurrection with the same body is a material element, and it must be said that he used the inner evidence, that is, the intellect, which is the order of the innocent, peace be upon them. Ignored and suffering from the "motivational and motivated fallacy", therefore, no kind of interpretation in the verses is permissible, and the body of the hereafter should be accepted in accordance with the system of the world of the hereafter and in the form of an example, and it was a pure surrender of the Qur'anic content in this context.

Simulations have been the focus of philosophers since the time of ancient Greece, and among the Islamic philosophers, Mulla Sadra has also addressed the issue of simulations and its relationship with the power of imagination. This faculty transforms the general perceptions of the intellectual faculty into minor matters and simulates forms under the influence of various factors. In this research, by examining the documents and in a descriptive-analytical way, the nature and explanation of the factors and fields affecting the power of imagination in Mulla Sadra's point of view have been discussed. The findings of the research are that simulations, under the influence of factors such as self-regulation; Weakness and strength of soul; temperament and nutrition; These factors are intertwined. The argument of the article is that nutrition has a special relationship with the body and because the body is united with the soul; Based on this general principle that "the ruling of one of the allies spreads to the other", then nutrition has a special relationship with the soul (has an effect). Breath is effective in the origin of temperament, so nutrition is effective in the origin of temperament. Nutrition is closely related to temperament, and temperament is also effective in the emergence, strengthening and weakening of emotional qualities. Therefore, d; Its temperament and moderation have an effect on the quality of the soul, and as a result, it has an effect on the strength and weakness of the emotions; Because simulations are the work of imagination.

The theory of mental existence has been seriously discussed in Islamic philosophy and theology since the time of Fakhrazi. Meanwhile, some philosophers have proved this theory and others have denied it. Mir Qawamuddin Razi Tehrani can be mentioned among the philosophers who denied the theory of mental existence. This philosopher is influenced by his teacher Melar Jabali Tabrizi in denying the existence of the mind, and as Tabrizi connects the theory of the existence of the mind with self, science and perception, Mir Qawamuddin also pays attention to these axes like the teacher. The main issue in this article is the denial of evidence of mental existence by Mir Qawamuddin Razi Tehrani and how it is connected with the problem of perception and science. Of course, this review will not be devoid of critical and analytical aspects. The discussion method in this article is the descriptive-analytical method and the library data collection method. The brief conclusion reached by the article is that Mir Qawamuddin Razi, by denying the existence of the mind, cannot give an adequate answer to true propositions, and Mir Qawamuddin Razi's theory about the existence of the mind should be interpreted in the light of Aristotle's words, although he presented A revised theory of self-affection is unsuccessful except as a way of perceiving things.

The theory of mental existence has been seriously discussed in Islamic philosophy and theology since the time of Fakhr al-Dīn Rāzī. Meanwhile, some philosophers have proved this theory and others have denied it. Mir Qavam al-Din is one of the philosophers who denied the theory of mental existence. This philosopher is influenced by his teacher Mulla Rajabali Tabrizi in denying the existence of the mind, and as Tabrizi connects the theory of mental existence with soul, knowledge and perception, Mir Qavam al-Din also pays attention to these axes like his teacher. The main issue in this article is to examine the evidence of the denial of mental existence by Mir Qavam al-Din and its result with the subject of knowledge and perception. The discussion method in this article is the descriptive-analytical method and the library data collection method. The brief conclusion reached by the article is that Mir Qavam al-Din by denying mental existence, cannot give an adequate answer to Ḥaqīqī propositions, and Mir Qavam al-Din Rāzī's theory about the mental existence should be interpreted in the light of Aristotle's words, although he presented A revised theory of selfconcern is unsuccessful except as a way of perceiving things.