نشریه حکمت اسرا
سال پانزدهم شماره 2 (پیاپی 42، پاییز و زمستان 1402)

Ayatollah Javadi Amoli, in his interpretation of some verses of the Qur'an in which a specific example is mentioned, considered the expression of the verse to be "allegory" regarding that example; not "determining and limiting" and as a result extends the ruling mentioned in the verse to similar cases. This kind of interpretation (interpretation of some expressions of the Qur'an as an allegory), while emphasizing the knowledge-giving and realistic nature of the Qur'an's expressions, causes a change in the commentator's view of the scope of the Qur'an's meanings and, consequently, causes explanations It will become a broader Qur'an about individual and social issues, and since the view of "allegorical expression" is synonymous with "various types of analogy", this article after analyzing this view, examines its relationship with the aforementioned concepts. And he reaches the conclusion that the ratio of allegorical expression with different types of analogy is as follows: 1. It is not a type of analogy, because in allegorical expression there is no explanation of the cause. 2. It is not different from the analogy of inferential inference with definite inference, that is, the same analogy with the induction of particularity and refinement of definite manat. 3. It has nothing to do with hypothetical analogy (al-inferential analogy with hypothetical inference and analogy with the induction of particularity and revision of hypothetical manat).

To show the civilizational capacity of the teachings of the Holy Quran is one of the scientific goals of choosing this topic. Necessity: Basically, civilization is a human phenomenon that is formed on the basis of collective rationality and wisdom emanating from the field of thought and human sciences of that border and region, which plays a significant role in biasing human relations in that society. If a civilization is formed far from correct rationality, it will cause serious damage to human beings and human relations. A civilization that is formed based on correct rationality will provide the basis for the growth and development of human beings and human relations on a macro level. . According to its theoretical foundations, every civilization has a level of rationality, of course, the model of rationality in every civilization is specific to that civilization and different from other civilizations. It is considered, therefore, to discover and scientifically explain it, it is necessary to carry out such researches.

This article, with a descriptive-analytical method on the basis of revealed rationality, seeks to answer the question: What is the civilizational explanation of the functions of the doctrine of " Muknat " in the Qur'an, in the light of revealed rationality?

creating a suitable platform for creating unity with the creation of a single identity in the light of revealed rationality, regulating human relations in the light of revealed rationality, consolidating and expanding the famous in the light of revealed rationality.

Some of the religious texts have informed about the relationship between some human actions and environmental phenomena, which cannot be explained in a normal way and with natural and experimental knowledge. Considering the principle of causality and religion's emphasis on rationality, it is necessary and necessary to examine the relationship between human actions and environmental effects and the quality of the effects of these actions, so the purpose of this research is to explain the reasonableness of the relationship between some human actions and the environment. In appearance and in a normal and natural way, they are considered unrelated. In order to achieve this goal, in this research, the author of the problem has collected the information needed for the research with library research and explained and analyzed the problem and its sub-sections with rational and narrative, comparative and critical analysis. In this research, emphasizing the view of Ayatollah Javadi Amoli, it was clarified that human actions, in addition to normal and normal effects, are also possible in supernatural and abnormal ways in the world of nature, and this effect has also been realized. The inner form of human actions, single soul and divine will are among the spiritual and supernatural causes and factors that affect the environment after human actions and cause the emergence of natural environmental effects.

One of the most important spiritual or physical issues is resurrection.One of the most important challenges in physical resurrection is the identity and objectivity of eternity.The aim of the current research, which was conducted by collecting documentary and library research data and using the analytical-descriptive method, is to explain and describe the two approaches of objectivity and likeness in the relationship between the afterlife and the worldly life and the analysis of Sadr al-Maltahin Shirazi's landscape with narration. Ayatollah Javadi Amoli - Dam Zaleh - is in this challenge. The question of the research is, what is the compatibility of the afterlife with the worldly eternity, and what is the final opinion of Sadrul Matalhin Shirazi - considering the difference in the content of the texts? The findings indicate that the late Sadr al-Matallahin proves by using his philosophical principles in the transcendental wisdom that just as the rules and attributes of this world are different from the hereafter, so also the eternity in the hereafter is different from the eternity in this world. Being a human being, objectivity is fixed and justified, and if the intention is to preserve an elemental body in the afterlife, objectivity is impossible, but the sameness between the hereafter and the worldly life will be fixed, and Ayatollah Javadi Amoli also explained the relationship between the soul and the body and expressed the coordinates of the afterlife and rationality. The resurrection of the body emphasizes the same finding of Sadraei.

AbstractThe research aims to investigate cognition from the perspective of transcendental wisdom and cognitive psychology with a descriptive-analytical method and is an answer to the main question that "cognition in the Sadrai school and cognitive psychology, what identities and features are compatible or incompatible". Beyond the physical dimension of cognition, Sadra paid attention to other dimensions of human existence that are related to cognition, and by dividing cognition into presence and acquisition, he gave it an abstract dimension and argued. He proves the immunity of science and human knowledge. In cognitive psychology, only the physical dimension of cognition is mentioned, and this problem is analyzed from the physical method and paying attention to human experiential structures. Transcendental wisdom considers sense, heart, intellect, and the Qur'an to be the means of cognition, and the true knowledge of man is connected to revelation. Cognitive psychology considers the means of cognition to be only the five senses, which are related to the human nervous system. Consciousness, attention, language memory and decision-making are among the issues related to cognition. In the transcendental wisdom, imagination, while being a foundation for the creation of reason, is used in later stages as a tool to connect to the world of imagination, which has a dimension beyond the physical dimension; But in cognitive psychology, imagination is only a process of the nervous system to create images in the

How did mysticism arise from books and traditions and become theoretical and practical knowledge in one structure? This is a question that needs to be answered by analyzing religion from a mystical point of view. From this point of view, religion has three areas of sharia, tariqat and truth, which have many interpretations, the most famous of which is the interpretation of Saeeduddin Ferghani and his followers. In this interpretation of the Sharia, they belong to obligatory rulings, tariqat to the details of the religious practice, and truth to the monotheistic truths, and just as fiqh al-Ahkam is needed to achieve the purposes of the Sharia, in order to achieve the purposes of the tariqat, the jurisprudence of al-Qulb and al-Suluk and the purposes of truth are needed to fiqh al-ma'arif. Just as al-Ahkam jurisprudence needs a mandatory understanding, al-Saluk jurisprudence also needs a logical understanding and al-Maarif jurisprudence needs an intuitive understanding. On the basis of Seluki understandings of the field of Tariqat, which is the result of Seluki ijtihad, the mystics started the Seluki experience; So, based on intuitive understandings of the realm of truth, which is the result of intuitive ijtihad, they embarked on a mystical experience. After this action, they described, explained, interpreted and consolidated those experiences with reason, which is the result of the consolidation of Seleucid propositions of the knowledge of practical mysticism, and the result of the consolidation of intuitive propositions of the knowledge of theoretical mysticism.

.The main problem of the article is to examine the relationship between the three concepts of time, life and moral life, and the goal is to answer the question, what is the philosophical relationship between these three concepts? In this article, it has been tried to prove with the descriptive and analytical method that the relationship between time and the meaning of life can be analyzed and explained only in the third angle, which is moral life. Because the truth of man is nothing but existence and all perfectional attributes are a way of existence, but the essence of existence, the stronger and more noble the existence, the higher the perfectional attributes will be. Also, moral life has an ontological approach. And man is a fluid and changing being. It is that one order of existence goes towards a more complete order with its essential movement to reach the goal of elimination, that is, to reach happiness or destruction in the presence of God. Acquiring moral virtues over time and in accordance with the essential movement of the human soul over time is a part of moral life, and moral life is the same period of life; sometimes short and sometimes long; It is used to achieve the goal and acquire moral virtues to beautify it and achieve the goal; Consequently, it takes time to gain purpose or meaning in life.

Although the school of legal positivism took place as a prominent discourse in the world's scientific environment; But theschool of natural law isalways favored bymany thinkers of the world.With the statements made by the thinkers of natural law, we can say the similarities between this attitude and the foundations ofTranscendent theosophy in the field of the relationship between law and ethics. The most important of these similarities is the adherence of each of the above two groups to fixed moral principles in law and the recognition of the close connection between these two sciences. This research aims to answer the question that what is the relationship between the Transcendent theosophy thinkers and the human rights of the West? The hypothesis of this research is based on the fact that natural rights thinkers believe in the existence ofakind of fixed rights in human legal systems,which they considerbeyond contractualagreements, andTranscendent theosophy thinkers, in addition to seeing rights as divine, believe that moral principles are fixedin They believe in the human system and as such as natural rights, reason ismentioned as oneof the sourcesof measuring and receiving these fixed principles But the divine law,which is comprehensive of morals and rights, is considered perfect for the happiness of man.The school of positivism also does notneed tomatch the ruleswith fixed moral standards in order to recognize the correctness of laws, but only the will of the legislator expresses the correctness of a law. This research is based on analytical-descriptive method and based on library sources.

More than a century has passed since Iranians encountered and became familiar with Hegel's thought. During this period, the way "we" Iranians refer to Hegel has undergone changes, so after all this Hegel research and translation of Hegel's writings and reading of Hegel, we should evaluate the connection and relationship we have with Hegel and ask: do we Have we been able to intellectually own Hegel after all this? In other words, is it possible to mention an Iranian or Iranian-Islamic Hegel among the various interpretation traditions of Hegel, such as right and left, old and young, English and French, etc.? The answer to this question has various theoretical tools, one of the most important of which is the study of Hegel's thought in the context and tradition of Islamic philosophy. Since our dominant intellectual space in these two centuries has been Sadra'i, such readings mainly occurred in the context of Mulla Sadra's philosophy, so we also focused our work on evaluating Sadra's readings of Hegel. Motahari is one of the contemporary thinkers of the Sadrai tradition who welcomed Hegel in his works and studied Hegel with Sadrai principles.Therefore, Motahari is one of the thinkers whose report and description of his encounter with Hegel is necessary to achieve the aforementioned purpose, and in this work, we seek to fulfill this necessity so that we can reach an accurate assessment of one of the most important interpretations of Sadra's Hegel.