فصلنامه آیین حکمت
پیاپی 18 (زمستان 1392)

Using rational-analytic method the present article is to examine whether or not the mystical experiences are accessible, explicable and communicable. It is to study the justifiability of mystical experiences in the three afore-mentioned aspects with logical-analytic approach. According to mystics knowledge of God is possible in two ways: intellect and intuition, they, however, emphasize on superiority of intuitive way over intellectual one. On the basis of knowledge by presence, illuminated intellect, mystic's frequent engagement with intuitive experiences, as well as their generally explicit implications the author came to the conclusion that mystical experiences are logically defendable in all three perspectives.

Although peripatetic and transcendent schools of philosophy have not dealt with epistemological problems independently and specifically as in western philosophy in modern times, each has touched them in course of its own ontological discussions and attempted to explain the way knowledge of eternal world is obtained. Ibn Sina and Mulla Sadra as preeminent representative of these two great schools have presented innovative views on the object, subject as well as nature of knowledge in accordance with their own ontology. Avicenna regarded knowledge of external world as a sort of abstraction and accordingly held 'natural universal' as extra-mentally real of which human soul endowed with internal and external faculties can obtain knowledge imparted by Active Intellect. To his own satisfaction Ibn Sina in this way explained the occurrence of objective knowledge. Mulla Sadra on the other hand with his "existentialistic" view provided different explanation for the problem. In this view, what constitutes external world is not quiddity but existence hence realization of 'natural universal' does not make sense to him. Human soul is an existence with degrees identified as its own faculties. Knowledge of external world is an abstraction but of is a higher degree of existence in different levels. To Mulla Sadar this higher degree can guarantee objectivity of knowledge of external world. This article is an attempt to make a comparative study of Ibn Sina and Mulla Sadra in respect with the possibility of objective knowledge of external world.

Beliefs have often been a mixture of illusions and superstitions with realities and truths. Human being has always had the concern to refine his beliefs with certain criteria. Epistemologists have provided certain standards for truth-testing beliefs defining a mechanism for this purpose. Due to their wide extent and importance as well as their being related to supernatural scheme of reality, religious beliefs are matters of great dispute; epistemic systems such as evidentialism and authoritarianism have made epistemic evaluation of them. Introducing an original virtue-based structure and providing some principles Zagzebski has made a new glance at the rational value of the religious beliefs. Having criticized the current methods in epistemology, Zagzebski appeals to two characteristics of "universality" and "innateness" of reason and offers three principles for rationality on the basis of which she can evaluate beliefs. In her view religious beliefs can satisfy these standards. The present article is to make a survey of her affirmative and negative approach in treating the problem.

Divine Names and Attributes are ways to obtain knowledge of God and His Unique Essence. Holy Quran and hadiths have provided scholars and seekers of the Truth with the deepest wisdoms about the Names and Attributes of God. Among these traditions is the hadith from holy Prophet of Islam transmitted by Sunni and Shiite transmitters on the number of the Names. This article is to give a deeper understanding of them through examination of related hadiths as well as views of Muslim scholars. These names are of literal meanings in which the believers have faith and utter in their supplications. In addition, there are deeper meanings that are undeniable subtle mystical truths regarded as esoteric meaning of the Names.

Comparability and incomparability are two common terms in Islamic literature. Ibn Arabi, however, in view of his own principles particularly the unity of Being has provided a new interpretation of them according to which the true knowledge of God is obtained not in rejecting one in favor of the other but in both upholding comparability and declaring incomparability. On the basis of this new pattern of knowledge he attempted to reconcile two apparently incompatible scriptural statements of Divine Names and Attributes. The present article is to explain Ibn Arabi's view of problem and its theological implications.

One reason for the importance of natural law in modern times is the role it play as explanatory principles of human rights. Natural law, however, is different from natural rights. While natural law dates back to 2500 years ago, discussions related to natural rights do not exceed 350 years. Natural law underlies natural rights. Western scholars are divided in interpreting the doctrine of natural law. Their difference of opinions over the content of natural law originates from their disagreements in understanding the term "nature". The present article is mainly intended to explain the various applications and interpretations of natural law doctrine. Having considered almost all published works by advocates of natural law in the West, one encounters four different readings for natural law. Of these four versions only two are compatible to some Islamic beliefs. The article is an attempt to examine these four interpretations with an emphasis on the way this legal expression should be rendered in Farsi.

Unity of Existence is a grave problem of ontology that first appeared in mysticism and came to be dealt with in the domain of philosophy. Acceptance or denial of it has impact on all philosophical problems. With acknowledgement of unity of Being the universe assumes a new significance and as a result the principle causality will lose its explanatory force, for an utterly distinct analysis is made on the existence of the Real and Sharia Law. Earlier philosophers had discussed the issue but Mulla Sadra argued for it and claimed that he managed to demonstrate it properly and precisely. The authors made an attempt to give Sadra’s formulation of the problem along with the arguments made in favor of it. Mulla Sdara offered five arguments for the unity of being by scrutinizing such concepts as copula existence, simple reality, sheer existence, Essentially Necessary Being, and infinity.