نشریه کلام پژوهی
پیاپی 5 (بهار و تابستان 1403)

Human salvation and redemption are among the most important topics that Islamic philosophers have addressed. Mulla Sadra, as a philosopher who is based on the religious and intellectual tradition of Shia, is looking for how to realize the salvation of man in the theological and philosophical system that he designs in the book of the Al Asfar AlArbaa. According to the studies done, we see that Mulla Sadra believes that the salvation of man depends on two components, which are: angels and the Prophet of Islam. This approach of Mulla Sadra leads to the conclusion that angels, according to their ontological and epistemological position in both scientific and practical fields, provide the two main wings of human salvation and identify the redeemed human identity and make man an angelic being. They make a change. At the same time, in the field of practical wing, we are faced with the two elements of transmission of revelation and general assistance to humans, which the role of the Prophet of Islam in the field of revelation is very visible and effective. According to Mulla Sadra, angels are in charge of creating a human identity, and salvation is the realization of the believer's scientific and practical perfection, which is achieved by connecting and uniting with the active intellect and practicing the Sharia. In this research, in an analytical-descriptive way and based on Mulla Sadra's works, we investigate the issue of what is the role of angels in the salvation of man in Mulla Sadra's thought and how is it achieved.

Debate is one of the conventional methods of defending religious teachings, which are emphasized in the verses and traditions; However, some new religious thinkers; Like Tabataba'i Madrasi with the selective selection of some traditions, they believe that debate did not enjoy a high status during the first centuries and that most of the Imamiya thinkers avoided debating in the first centuries and were more concerned with quoting the hadiths of Ahl al-Bayt (peace be upon them). In the present research, an attempt has been made to examine and evaluate the reflected view of Tabatabai school about the place of debate in the book "School in the process of evolution" by relying on verses and narrations and with a descriptive analytical method and a critical approach. The results obtained from this research show that the reasons of Tabataba'i school that the debate did not have a high position in the first centuries, in various ways such as opposing the teachings of the Qur'an and Hadith and not applying the prohibition traditions, were not acceptable, but they were valid reasons for the high position of the debate in the centuries. First, there is that which shows that debate was one of the methods accepted by the Ahl al-Bayt (peace be upon them) and the narrations prohibiting debate should be carried on specific grounds. Obviously, the result of this research can play an important and strategic role in promoting and spreading the culture of dialogue and debate with opponents in the present era.

Agha Ali Modares Tehrani is one of the five prominent figures of transcendental wisdom. Scientifically, he was unique and the owner of initiatives and innovations. Agha Ali has left famous and important works, the most important of which is Bada'i al-Hakm. This book is the most important book in transcendental wisdom after Esfar. Mulla Ali had important innovations and privileges in philosophy. Among his innovations, we can mention the resurrection of the body, validity of nature, relational existence, originality of existence, confirmation of existence, simplicity of existence, essential movement. the movement of the soul in the hereafter and the union of the ascending and descending arcs; He pointed out that Mullah Ali proved the physical resurrection in his treatise Sabil al-Rashad and proved the issue of physical resurrection through intellectual proof. Also, regarding the existence of connection, Mullah Ali defended the originality of existence and rejected the originality of nature. The treatise on the simplicity of existence, which is another of Mullah Ali's inventions, considers existence to be a simple matter, which in itself is not essence or width. He also considers science to be a single and simple matter, but with many levels. Regarding the essential movement, Mullah Ali believes that movement flows throughout the universe and that every part of the world is moving in accordance with its future, and all beings are moving towards their goal and perfection so that their identity is complete, and these movements are rooted in the nature of beings. have and it starts from inside them.

Demarcation between God's nature and His creatures is of special importance. Without this demarcation, the creature may be considered the creator. The proof of this claim is that different philosophical and theological schools, each one, accuse each other of worshiping a created God. And they consider the only deity introduced in their school to be God and the creator. Also, the lack of rational and narrative criteria to distinguish the creator from the created makes it possible for evil people or demonic beings to introduce themselves as God and call humanity to their servitude in the name of God. Therefore, in this research, relying on the analysis The concept of decomposability and indecomposability, and reference to quotation, for the first time, thirty-two corresponding features of the created world and God the Creator have been extracted so that the reader can considerquotation, for the first time, thirty-two corresponding features of the created world and God the Creator have been extracted so that the reader can consider

Belief in each aspect of goodness and ugliness can explain and analyze the relationship between action, property and knowledge in a different way. The present study tries to answer this question, what effect does Mulla Sadra's view of goodness and ugliness have on his explanation of the relationship between action, property and knowledge? The purpose of the research is to explain and analyze Sadra's point of view about the category of beauty and ugliness, which is followed by inferential method and descriptive-analytical approach. Sadra is willing to obey the rules of the interests and corruptions of the self-interest. He clearly classified the verbs as good or bad and considers them good and bad. Therefore, he considers the goodness and badness of actions to be intrinsic from an ontological point of view. Sadra considers good as something that reason calls for and ugly as something that reason forbids. Therefore, Sadra considers the goodness and badness of verbs to be rational from an epistemological point of view. Sadra's relationship between action, possessions and knowledge in the arc of the Seleucid ascension can be explained by the belief in inherent goodness and ugliness in the ontological aspect and by the belief in intellectual goodness and ugliness in the epistemological aspect. Actions that lead to possessions and then knowledge, must have inherent goodness and ugliness. This relationship can be explained by the positive and negative aspects of the Seleucid ascending arc. In the arc of Selucid descent, the actions that are issued from the human soul are the result of the goodness and badness of his actions.

The Holy Quran is the first, most important and main source of Kalam research. The derivation of religious and theological teachings from the Qur'an is based on beliefs about the Holy Qur'an. Having a divine and revelatory origin, meaningfulness and comprehensibility, interpretability, comprehensiveness, immortality and universality are the most important of these foundations. which Islamic scholars have proved with rational and narrative evidence. But in recent centuries, many orientalists have tried to find an external origin for the religious and theological beliefs of Muslims and pretend that the beliefs of Muslims lack authenticity. This article shows with a descriptive and analytical method that although orientalists consider the Holy Quran as a source of theological knowledge, but when faced with these foundations, they either denied them or analyzed and explained them in such a way that in The ultimate credibility of the Quranic teachings has been distorted and in this way the authenticity of the theological and religious teachings of Muslims is damaged.

The relationship between Imam's knowledge and action is one of the important issues of Shia belief. Historical narrations in some cases (such as the knowledge of some imams about how to martyrdom and being exposed for martyrdom) show the apparent contradiction of their actions with some Islamic Muslim rules (such as the sanctity of suicide). The lack of comprehensiveness of the existing researches makes it necessary to obtain the correct theory on the mentioned subject in order to get out of this contradiction and opposition to some Islamic religious and jurisprudential principles. The present research, based on the descriptive-analytical method based on Shia traditions, is trying to resolve the above-mentioned conflict based on the relationship between the levels of existence and the knowledge and deeds of the Imam. The findings show that the resolution of the aforementioned conflict is dependent on the discovery of the quality of the influence of the imam's existential status on the ruling based on the imam's knowledge and actions. Contrary to the confession of some researchers who consider the rise of Imam Hussain (a.s.) solely on the basis of light and divine science, it is correct that this science has also been proven in normal ways. However, it is not possible to explain the justification that has been given for the martyrdom of some imams, in relation to the action of Imam Hussain (a.s.), That is, the action of the Imam is not related to the duty from the divine point of view, but it is related to the duty from the human point of view.

Islamic hikma has undergone an evolutionary journey, influencing various discussions, including the coexistence of Hāaa Taāla with creatures. Islamic philosophers, grounded in their principles, have offered diverse opinions and theories to explain this coexistence. According to Peripatetic philosophers, God and creatures are fundamentally different, and there exists a māquli attribution between them. From this perspective, it is impossible to establish a gradation in intrinsic matters; ultimately, God and creatures share a general meaning of "existence," which is a conventional and accidental designation that does not reflect the true essence of either. In contrast, Suhrawardi's system emphasizes that the originality lies with light. He removes material concerns from the flow of gradation by proposing a unity of essentials among abstract lights, focusing solely on the unity of light itself. Transcendent Theosophy, as articulated by Mulla Sadra, reinterprets some philosophical principles to analyze the unity of the Creator and the creature through the lens of the third journey and the unity of existence. He posits that his third journey completes philosophical inquiry by shifting from essential originality to connective existence, personal unity instead of gradational unity, and replacing causality with tashaûn. He also emphasizes gradation in emergence rather than gradation in existence, thereby offering a significant evolution in understanding the coexistence of God with creatures. This article employs a descriptiveanalytical method to investigate the evolution and formation of the issue of Hāaa Taāla's coexistence with creatures in Islamic hikma. In Peripatetic wisdom, existential coexistence is not recognized; instead, scientific and causal coexistence is discussed. Illuminationist wisdom acknowledges the principle of gradation in existence, yet coexistence is only articulated among abstract lights. Ultimately, in Transcendent Theosophy, the existential coexistence of God with creatures is affirmed and expressed across all stages and realms.

Psychology is one of the issues that have been entangled in the human mind since ancient times. Celibacy and physicality of the soul is one of the issues of psychology. The view of the physicality of the soul has been proposed with different approaches by materialist thinkers and most theologians. One of these approaches is the subtle physicality of the soul, which has been favored by dissociative thinkers in the present age. This research aims to explain the philosophy of the subtle body of the soul, why and with what motivation the soul is first considered to be a body and material, and secondly, soft and different from normal bodies, and after the explanation, it has evaluated and analyzed this issue. Due to the favor of dissociative thinkers to the theory of the subtle physicality of the self, this research has analyzed the issue based on the opinions of these thinkers. In order to achieve this goal, in this problem-oriented research, the information needed for the research has been collected through library study, especially in the works of Yassian, and then the problem has been analyzed with evaluation and intellectual and narrative reflections. In this research, it became clear that negative philosophies such as "rejecting the celibacy of the self" and "rejecting the body as being dirty" and affirmative philosophies that can be analyzed into two types of "epistemological arguments" and "non-epistemological factors" are the source of the desire for the subtle physicality of the self. has been By reflecting on these philosophies, the author criticizes them and believes that these philosophies are not enough for the subtle body of the soul.

Ibn Sina's proof of possibility and obligation is one of the existential proofs in proving the existence of God, which is presented in two subjective and objective feelings. This proof consists of three philosophical courses in which the movement starts from the object and reaches the mind and then ends with the object, thereby proving the necessity of existence. He believes in the two-way connection and correspondence between the mind and the object, and it is only from this point of view that I can analyze the argument and obligation, otherwise serious criticisms will be made on it. The main question is that considering the two-dimensionality of the argument and argument based on the mind and the object, can we consider it to be true and is it certain for us?According to the authors, taking into account that the sheikh believes in two classes of beings (possible existence and obligatory existence) and the existence of two dimensions, mental and objective existence, four types of phenomena will exist based on rational reasoning, and with the help of the discussion of correspondence between the objective and the mind, eight The type of communication will be obtained, which will ultimately be the proof of possibility and necessity in both current and current communication, and certainty can be achieved in these two communication.

The most important task of theology is to strengthen religious teachings in people so that they can reach God. One of the effective ways to achieve this goal is to explain the functions of religious teachings and express the results of using its strategies in individual and social life, which causes religion to become one with the necessities and needs of people; Mental health is the first and most important necessity in human life, which makes it possible for humans to benefit from other abilities; Therefore, the current research has analyzed religious teachings with the aim of obtaining religious strategies for acquiring and protecting mental health. The research was conducted by the thematic analysis method, so religious teachings were investigated and extracted first, then thematic analysis was done with a health-oriented approach. From the seventy-two basic themes, fifteen secondary pre-organizing themes were obtained by integrating the components, the seven dimensions (primary pre-organizing themes): self-knowledge, God-knowledge, knowledge of the relationship between man and God, and the goal. Conscientiousness, conscientiousness, commitment to health-enhancing actions, and commitment to abandon health-harming actions were deduced. The strategies of religious teachings to acquire and maintain mental health are in two groups: cognitive strategies and behavioral strategies. Two categories of strategies with absolute public and private relationships, each one strengthens and stabilizes the other.

The hiddenness of God is a new challenge in the philosophy of religion. In short, the believers of this view say that if there is a god, he should not hide himself from the eyes of humans and should be clear in such a way that humans can communicate with him. If God exists and guides mankind, why hasn't He hidden Himself from the eyes of humans or at least given more signs of His presence to humans? Is it not possible for us to have more proofs of the existence and presence of God as well as the truth of religious propositions so that no one can claim that he has sought to find the truth of religion and has not succeeded? Couldn't it be possible for us to have options such as seeing purgatory, communication with the souls after death, and talking with religious leaders in a wider way than now, so that our religious doubts disappear and our certainty increases? How can "divine concealment" be combined with his guidance? Is it possible to combine the two and not fall into the trap of conflict? In this article, the conflict between God's guidance and His disappearance is examined in a descriptive and analytical way, and to solve the problem of His disappearance, His guidance is interpreted as "necessary" and "possible".