IHCS Contemporary Wisdom 2383-0689 11 2 2021 01 20 The Idea of A Dynamic World in Explaining the Relationship Between Man and God The Idea of A Dynamic World in Explaining the Relationship Between Man and God 1 20 6024 10.30465/cw.2021.6024 FA Fateme Soleimani Assistant Professor, Imam Sadiq University Journal Article 2020 09 17 The world as an act of God is a creative and dynamic process, constantly coming to exist at every moment. The creativity of the process is the result of fixed and inviolable traditions directed by God the All-knowing, the All-wise, which has culminated a coherent, organized, and dynamic in the world. Although the notion of “organized” implies a kind of fixedness and inviolability as well as determination and rigidity, a significant issue arises about the relationship between man and God: how to reconcile an organized lawful world with the human free will? The idea of “dynamic world” is proposed to do this. On this account, the world consists of a law-like, intelligent, and active order, at the center of which there is an All-knowing and All-wise director, appearing in different manifestations at every moment. Deploying the descriptive-analytic method and sources of the Transcendent Philosophy, the article concludes that the best order (al-niẓām al-aḥsan) of the dynamic world provides conditions of all kinds such that the free man can benefit from the best possible circumstances with his intelligence and receive divine blessings, or he can lead himself to the worst of the worst. The world as an act of God is a creative and dynamic process, constantly coming to exist at every moment. The creativity of the process is the result of fixed and inviolable traditions directed by God the All-knowing, the All-wise, which has culminated a coherent, organized, and dynamic in the world. Although the notion of “organized” implies a kind of fixedness and inviolability as well as determination and rigidity, a significant issue arises about the relationship between man and God: how to reconcile an organized lawful world with the human free will? The idea of “dynamic world” is proposed to do this. On this account, the world consists of a law-like, intelligent, and active order, at the center of which there is an All-knowing and All-wise director, appearing in different manifestations at every moment. Deploying the descriptive-analytic method and sources of the Transcendent Philosophy, the article concludes that the best order (al-niẓām al-aḥsan) of the dynamic world provides conditions of all kinds such that the free man can benefit from the best possible circumstances with his intelligence and receive divine blessings, or he can lead himself to the worst of the worst. http://wisdom.ihcs.ac.ir/article_6024_6f5625fae0ef6f82857d8340bdb18e68.pdf

IHCS Contemporary Wisdom 2383-0689 11 2 2021 01 20 Inquiry into Some Metaphors of Causality in Philosophy of Suhrawardi Inquiry into Some Metaphors of Causality in Philosophy of Suhrawardi 1 22 6194 10.30465/cw.2021.6194 FA Zeinab Zargooshi PhD Student, Islamic Philosophy, University of Ilam Reza Rezazadeh islamic philosophy, university of ilam, iran Majid Ziaei islamic philosophy. university of ilam Journal Article 2021 03 16 Inquiry into Some Metaphors of Causality in Philosophy of Suhrawardi Introduction This research aims at investigating some specific metaphorical applications of the concept of causality in Suhrawardi's philosophy, basically referring to the theory of conceptual metaphor.Hitherto, two traditional and contemporary theories have been discussed in this regard. Regarding the traditional theory represented by Aristotle Metaphor, it can be regarded as the use of the name of something for something else.According to this view, the reason why one word is used instead of another is a pre-existing and objective similarity between the two phenomena.Contemporary metaphor theory holds that,in addition to objective similarity,non-objective similarities, the creation of similarities by the mind and the correlation in experience are bases for the formation of metaphors. In Suhrawardi's philosophy, causality has been conceptualized as a key philosophical concept with the help of various metaphors. Research Questions This research tries to answer basic questions: How Suhrawardi used metaphor in conceptualizing causality?What metaphors have been used in Suhrawardi's philosophy to conceptualize causality?And, finally,what is the connection between the symbol in Suhrawardi's philosophy and metaphor? Research Hypothesis -Suhrawardi has used metaphor in conceptualizing causality. -In Suhrawardi's philosophy, the metaphors of "causality is Illumination","causality is the Forced Movement","causality is the Transfer Of Possessions"," causality is to generate" and"causality is to build" were used to conceptualize causality. -The basis of metaphor formation is different.In Suhrawardi's philosophy,a metaphor whose formation is based on the inherent similarity between the two phenomena is regarded as symbol. Accordingly, the metaphors of "causality is Illumination", "causality is to generate” and"causality is to build” are symbolic metaphors. Method The research method in this paper is analytical, comparative and somehow critical.The research tool is the authoritative books and articles.Through these references, we first obtained the principles and foundations of the theory of conceptual metaphors.In the next step, we extracted the conceptual metaphors of causality.Afterwards, we studied the conceptual metaphors of causality in Suhrawardi philosophy.In the final step, the relationship between the theory of conceptual metaphor and the discussion of symbol in Suhrawardi's philosophy is examined. Results Suhrawardi has used various metaphors to describe and conceptualize causality. The introduced metaphors are only a part of the metaphors of causality in Suhrawardi's works. in fact, he is a descriptor in some of the causal metaphors.In some causal metaphors, causality is described by illumination.Immaterial effects such as ray and material effects such as shadoware depicted. Motion schema is one of the most widely used image schemas for conceptualizing abstract concepts. In the philosophy of illumination, the Forced Movement is used to illustrate causality.The metaphor of "causality is the transfer of Possessions " can also be seen in the works of Shaykh al-Ishrag.The experience of creating/generating is also one of the conventional experiences that Shaykh al-Ishrag uses to describe causality.In this metaphor, causes are conceptualized as parents and effects as child.Causality is also depicted by the metaphor of "causality is to build".According to the metaphor of "causality is illumination ", there is a similarity between cause and effect.But, according to the metaphor of "causality is the transfer of Possessions " which has three components, a kind of demarcation between cause and effect is associated.The use of the metaphor of "causality is to build" also associates inconsistency and dissimilarity between cause and effect. The most widely used metaphor in Suhrawardi's philosophy for conceptualizing causality is the metaphor of "causality is illumination".The discussion of metaphor is also related to the discussion of symbol. In Suhrawardi's philosophy, a metaphor whose formation is based on the inherent similarity between two phenomena is called symbol.The metaphors "causality is illumination","causality is to generate"and "causality is to build” are of this type. The sun and human in the material world are similar to Immaterials and are symbols of Immaterial.Thus, the causality of Immaterials is conceptualized in the following terms:sunshine and human characteristics such as generating and construction. But, the basis of metaphor is not always the inherent similarity betweenthe two phenomena. On the contrary; sometimes, the human mind creates similarities.The human mind depicts attributes as objects and causality as the transfer of objects, and on this basis the metaphor "causality is the transfer of Possessions " is formed.The basis of metaphor can also be co-occurrencein experience.The co-occurrence between change and motion in conventional experience causes that causality, which is a kind of change in the state of effect to be illustrated as motion. Besides, based on this, the metaphor of "causality is Forced Movement" is formed. Inquiry into Some Metaphors of Causality in Philosophy of Suhrawardi Introduction This research aims at investigating some specific metaphorical applications of the concept of causality in Suhrawardi's philosophy, basically referring to the theory of conceptual metaphor.Hitherto, two traditional and contemporary theories have been discussed in this regard. Regarding the traditional theory represented by Aristotle Metaphor, it can be regarded as the use of the name of something for something else.According to this view, the reason why one word is used instead of another is a pre-existing and objective similarity between the two phenomena.Contemporary metaphor theory holds that,in addition to objective similarity,non-objective similarities, the creation of similarities by the mind and the correlation in experience are bases for the formation of metaphors. In Suhrawardi's philosophy, causality has been conceptualized as a key philosophical concept with the help of various metaphors. Research Questions This research tries to answer basic questions: How Suhrawardi used metaphor in conceptualizing causality?What metaphors have been used in Suhrawardi's philosophy to conceptualize causality?And, finally,what is the connection between the symbol in Suhrawardi's philosophy and metaphor? Research Hypothesis -Suhrawardi has used metaphor in conceptualizing causality. -In Suhrawardi's philosophy, the metaphors of "causality is Illumination","causality is the Forced Movement","causality is the Transfer Of Possessions"," causality is to generate" and"causality is to build" were used to conceptualize causality. -The basis of metaphor formation is different.In Suhrawardi's philosophy,a metaphor whose formation is based on the inherent similarity between the two phenomena is regarded as symbol. Accordingly, the metaphors of "causality is Illumination", "causality is to generate” and"causality is to build” are symbolic metaphors. Method The research method in this paper is analytical, comparative and somehow critical.The research tool is the authoritative books and articles.Through these references, we first obtained the principles and foundations of the theory of conceptual metaphors.In the next step, we extracted the conceptual metaphors of causality.Afterwards, we studied the conceptual metaphors of causality in Suhrawardi philosophy.In the final step, the relationship between the theory of conceptual metaphor and the discussion of symbol in Suhrawardi's philosophy is examined. Results Suhrawardi has used various metaphors to describe and conceptualize causality. The introduced metaphors are only a part of the metaphors of causality in Suhrawardi's works. in fact, he is a descriptor in some of the causal metaphors.In some causal metaphors, causality is described by illumination.Immaterial effects such as ray and material effects such as shadoware depicted. Motion schema is one of the most widely used image schemas for conceptualizing abstract concepts. In the philosophy of illumination, the Forced Movement is used to illustrate causality.The metaphor of "causality is the transfer of Possessions " can also be seen in the works of Shaykh al-Ishrag.The experience of creating/generating is also one of the conventional experiences that Shaykh al-Ishrag uses to describe causality.In this metaphor, causes are conceptualized as parents and effects as child.Causality is also depicted by the metaphor of "causality is to build".According to the metaphor of "causality is illumination ", there is a similarity between cause and effect.But, according to the metaphor of "causality is the transfer of Possessions " which has three components, a kind of demarcation between cause and effect is associated.The use of the metaphor of "causality is to build" also associates inconsistency and dissimilarity between cause and effect. The most widely used metaphor in Suhrawardi's philosophy for conceptualizing causality is the metaphor of "causality is illumination".The discussion of metaphor is also related to the discussion of symbol. In Suhrawardi's philosophy, a metaphor whose formation is based on the inherent similarity between two phenomena is called symbol.The metaphors "causality is illumination","causality is to generate"and "causality is to build” are of this type. The sun and human in the material world are similar to Immaterials and are symbols of Immaterial.Thus, the causality of Immaterials is conceptualized in the following terms:sunshine and human characteristics such as generating and construction. But, the basis of metaphor is not always the inherent similarity betweenthe two phenomena. On the contrary; sometimes, the human mind creates similarities.The human mind depicts attributes as objects and causality as the transfer of objects, and on this basis the metaphor "causality is the transfer of Possessions " is formed.The basis of metaphor can also be co-occurrencein experience.The co-occurrence between change and motion in conventional experience causes that causality, which is a kind of change in the state of effect to be illustrated as motion. Besides, based on this, the metaphor of "causality is Forced Movement" is formed.

http://wisdom.ihcs.ac.ir/article_6194_8e53891d7e64b8351c0fe9b443ac38f5.pdf

IHCS Contemporary Wisdom 2383-0689 11 2 2021 02 19 Investigating the effect of religious components on faith and its accessories in the meaning of life from the perspective of Imam Mohammad Ghazali and Allameh Tabatabai Investigating the effect of religious components on faith and its accessories in the meaning of life from the perspective of Imam Mohammad Ghazali and Allameh Tabatabai 1 22 6198 10.30465/cw.2021.6198 FA Soheila Golipoorsharakey PhD student, Department of Islamic Philosophy and Theology, Najafabad Branch, Islamic Azad University, Najafabad Iran Mojtaba Jafarieashkavanday Assistant Professor of Comparative Philosophy, Department of Theology and Education, Branch, Islamic Azad University,najaf abad Iran Mohsen Fahim Department of Theology, NajafAbad Unit, Islamic Azad University, NajafAbad, Iran Alireza Khajegir Assistant Professor, Department of Comparative Religion and Mysticism, Faculty of Literature and Humanities, Shahrekord University Journal Article 2020 11 22 Faith is the most basic element of spiritual life, the jewel that adorns the human soul and the brightest ray of the Alawite world, One of the most important theological issues is faith and its related elements, so that its fundamental role in the formation of religious belief in the meaning of life can not be ignored. The present study seeks to examine the role of religious components such as prophecy, Imamate, worship on faith and its accessories in the meaning of life in both cognitive and functional dimensions, with a descriptive-comparative method from the perspective of two great thinkers with two different Islamic traditions, Sunni and Shiite. It has been used to collect data through a library. The research data has been analyzed by collecting similarities and differences between the views of these two great thinkers based on their anthropological foundations. The results showed that every thinker considers faith to be meaningful in life, although there are differences in the details based on the principles of their thoughts, In the issue of Ghazali worship, more emphasis is placed on the individual dimension of worship, but Allameh emphasizes both the individual and social dimensions of worship. The most important difference between these two scholars is the issue of Imamate, which Ghazali considers as a worldly management and a jurisprudential and sub-matter. Allameh considers Imamate as the continuation of prophecy and divine covenant. Faith is the most basic element of spiritual life, the jewel that adorns the human soul and the brightest ray of the Alawite world, One of the most important theological issues is faith and its related elements, so that its fundamental role in the formation of religious belief in the meaning of life can not be ignored. The present study seeks to examine the role of religious components such as prophecy, Imamate, worship on faith and its accessories in the meaning of life in both cognitive and functional dimensions, with a descriptive-comparative method from the perspective of two great thinkers with two different Islamic traditions, Sunni and Shiite. It has been used to collect data through a library. The research data has been analyzed by collecting similarities and differences between the views of these two great thinkers based on their anthropological foundations. The results showed that every thinker considers faith to be meaningful in life, although there are differences in the details based on the principles of their thoughts, In the issue of Ghazali worship, more emphasis is placed on the individual dimension of worship, but Allameh emphasizes both the individual and social dimensions of worship. The most important difference between these two scholars is the issue of Imamate, which Ghazali considers as a worldly management and a jurisprudential and sub-matter. Allameh considers Imamate as the continuation of prophecy and divine covenant.

http://wisdom.ihcs.ac.ir/article_6198_5266fb090cc444c68e2c5dc141b58996.pdf

IHCS Contemporary Wisdom 2383-0689 11 2 2021 01 20 A Comparative Consideration of Avicenna’s Argument of the Sincere and Thomas Aquinas’s Argument from Possibility and Necessity for the Creator’s Existence A Comparative Consideration of Avicenna’s Argument of the Sincere and Thomas Aquinas’s Argument from Possibility and Necessity for the Creator’s Existence 1 16 6206 10.30465/cw.2021.6206 FA Makek Abiyan the coach of Islamic Philosophy and Theology, Heris Branch Payame Noor University, tabriz, Ira Gholamhossein Khedri Associate Professor Department of Philosophy , Payame Noor University, South Tehran Branch, . Tehran, Iran Jalal Peykani Associate Professor Department of Philosophy , Payame Noor University, Tabriz Branch, tabriz, Iran. jpaykani@yahoo.com Alireza Parsa Associate Professor Department of Philosophy , Payame Noor University, Tehran Branch, Tehran, Iran Journal Article 2020 07 23 The “argument of the sincere” (burhān al-ṣiddīqīn) was first introduced by Avicenna as andirect proof for a creator. He tried to provide a nearly ideal and direct version of the proof for God’s existence. The argument from possibility and necessity found its way to the Western philosophy through translations, and then Thomas Aquinas made tremendous efforts to refine and supplement it as a proof for the source of the world. This paper seeks to provide a more clear account of Avicenna’s argument of the sincere in the Islamic world and Aquinas’s argument from possibility and necessity in the Western world as proofs for the creator. It will then be argued that, first of all, these are two different arguments, and despite their shared foundations, they have different structures. It seems that Aquinas’s argument is like the argument from possibility and necessity in Islamic philosophy and theology. Secondly, regardless of how persuasive it might be to the public, Thomas’s argument rests upon controversial philosophical assumptions and involves lengthy premises, whereas Avicenna’s argument has solid rational foundations and structure, achieving its goal through fewer mediating premises. The “argument of the sincere” (burhān al-ṣiddīqīn) was first introduced by Avicenna as andirect proof for a creator. He tried to provide a nearly ideal and direct version of the proof for God’s existence. The argument from possibility and necessity found its way to the Western philosophy through translations, and then Thomas Aquinas made tremendous efforts to refine and supplement it as a proof for the source of the world. This paper seeks to provide a more clear account of Avicenna’s argument of the sincere in the Islamic world and Aquinas’s argument from possibility and necessity in the Western world as proofs for the creator. It will then be argued that, first of all, these are two different arguments, and despite their shared foundations, they have different structures. It seems that Aquinas’s argument is like the argument from possibility and necessity in Islamic philosophy and theology. Secondly, regardless of how persuasive it might be to the public, Thomas’s argument rests upon controversial philosophical assumptions and involves lengthy premises, whereas Avicenna’s argument has solid rational foundations and structure, achieving its goal through fewer mediating premises.

http://wisdom.ihcs.ac.ir/article_6206_2ea51a3614ccb8afdaa02922cc8d9f4f.pdf

IHCS Contemporary Wisdom 2383-0689 11 2 2021 01 20 The Hermeneutics of “Lovingly Return” in Sohrevardi’s Resālat al-Abrāj Based on Henry Corbin’s Illuminative Phenomenological Approach The Hermeneutics of “Lovingly Return” in Sohrevardi’s Resālat al-Abrāj Based on Henry Corbin’s Illuminative Phenomenological Approach 1 22 6207 10.30465/cw.2021.6207 FA Zahra Bahremand PhD Graduate Persian Language and Literature/ University of Guilan Journal Article 2020 08 10 Resālat al-Abrāj or Kalemāte Zowqiye is one of Sohrevardi’s symbolic treatises in Arabic studied less. With Henry Corbin’s phenomenological hermeneutics, we understand it represents the story of lovingly returning of a soul to his original homeland, in which is revealed to the soul his story of travelling through the phenomena of real and live symbols, in such a manner that he is saved and returned to his origin through this revealing. Corbin believes "returning to the Origin" is the very principle that contemporary man has forgotten following the body-mind dualism of post-Descartian cosmology, caused by disappearing of an intermediator i.e. the world of soul in his active and spiritual imagination. What makes imagination agent and spiritual is the love for returning to the true homeland; with gnosis reminding it and referring to the angelic origin. Corbin describes the spiritual hermeneutics as returning to the origins and archetypes of phenomena, revealed to the soul through dematerialization and active imagination in the intermediate world. He tries to represent the contemporary aspect of “mundus imaginalis” as the theory of “active imagination” and his especial phenomenology. Here we present this lovingly returning in the mirror of symbols wherein the origins of phenomena appeared. Resālat al-Abrāj or Kalemāte Zowqiye is one of Sohrevardi’s symbolic treatises in Arabic studied less. With Henry Corbin’s phenomenological hermeneutics, we understand it represents the story of lovingly returning of a soul to his original homeland, in which is revealed to the soul his story of travelling through the phenomena of real and live symbols, in such a manner that he is saved and returned to his origin through this revealing. Corbin believes "returning to the Origin" is the very principle that contemporary man has forgotten following the body-mind dualism of post-Descartian cosmology, caused by disappearing of an intermediator i.e. the world of soul in his active and spiritual imagination. What makes imagination agent and spiritual is the love for returning to the true homeland; with gnosis reminding it and referring to the angelic origin. Corbin describes the spiritual hermeneutics as returning to the origins and archetypes of phenomena, revealed to the soul through dematerialization and active imagination in the intermediate world. He tries to represent the contemporary aspect of “mundus imaginalis” as the theory of “active imagination” and his especial phenomenology. Here we present this lovingly returning in the mirror of symbols wherein the origins of phenomena appeared.

http://wisdom.ihcs.ac.ir/article_6207_b1f133f51d9c0ca1a33ef548daed7955.pdf

IHCS Contemporary Wisdom 2383-0689 11 2 2021 03 06 Analyzing the compatibility of symbolism with the two bases of the originality of existence and the originality of essence Analyzing the compatibility of symbolism with the two bases of the originality of existence and the originality of essence 1 21 6209 10.30465/cw.2021.6209 FA Ahmad Reza Honari Ph.D. in Transcendental wisdom, institute for humanities and cultural studies Journal Article 2020 12 10 Abstract Symbolism in the field of metaphysics is a method that has always been considered and widely used in various religious and mystical and philosophical schools, as well as traditional arts such as Iranian Islamic art. Applying this method requires providing its own existential and epistemological foundations. Given that metaphysical symbolism is related to the realm of existence, and in Islamic wisdom, the originality of existence and the originality of essence are the two foundations that have been proposed in the field of ontology and each has its own supporters, so this study seeks to answer this question. Are these two bases compatible with symbolism? Which is preferable to the other and what are the reasons for this preference? Given that the basis of the originality of existence provides a deeper look at existence, and also the metaphysical symbolism is based on the gradiation and the hierarchy of existence, so it is consistent with the originality of existence and this is preferable to the originality of essence Provide symbolism theory. Abstract Symbolism in the field of metaphysics is a method that has always been considered and widely used in various religious and mystical and philosophical schools, as well as traditional arts such as Iranian Islamic art. Applying this method requires providing its own existential and epistemological foundations. Given that metaphysical symbolism is related to the realm of existence, and in Islamic wisdom, the originality of existence and the originality of essence are the two foundations that have been proposed in the field of ontology and each has its own supporters, so this study seeks to answer this question. Are these two bases compatible with symbolism? Which is preferable to the other and what are the reasons for this preference? Given that the basis of the originality of existence provides a deeper look at existence, and also the metaphysical symbolism is based on the gradiation and the hierarchy of existence, so it is consistent with the originality of existence and this is preferable to the originality of essence Provide symbolism theory.

http://wisdom.ihcs.ac.ir/article_6209_8647b4d8cb557a1938857904261b0de0.pdf

IHCS Contemporary Wisdom 2383-0689 11 2 2021 02 14 Logic and The Light The rise of practical wisdom from within the illuminationist logic Logic and The Light The rise of practical wisdom from within the illuminationist logic 1 21 6210 10.30465/cw.2021.6210 FA Zahra Moballegh Institute for Humanities and Cultural Studies Journal Article 2020 12 10 This essay is an attempt to make some textual material of Islamic philosophy speak to us. The first part of this article discusses the importance of re-reading and making the silent texts of the Islamic philosophy speak. In this way only, the Islamic philosophical tradition can contribute to the development of the philosophy world we live in today. The second part of this essay reviews the development of a significant philosophical problem that has changed our understanding of the meaning and applications of philosophy. The problem concerning the relationship between the theoretical and the practical has been considered from a different point of view since the18th century. Many philosophers since then have deviated from the traditional cliché of the separation between the practical and the theoretical discussing the two as intertwined concepts. This unifying view can be discovered within the Illuminationist philosophy of Sohrawardi. It portrays thought and practice in a so deeply unified consistency that practical philosophy is being born and bred from within the most theoretical part of philosophy, that is, logic. The Illumationist logic gives birth to a moral philosophy. The last part of the essay endeavors to re-construct this co-existency of logic and ethics in the Illuminative philosophy. This essay is an attempt to make some textual material of Islamic philosophy speak to us. The first part of this article discusses the importance of re-reading and making the silent texts of the Islamic philosophy speak. In this way only, the Islamic philosophical tradition can contribute to the development of the philosophy world we live in today. The second part of this essay reviews the development of a significant philosophical problem that has changed our understanding of the meaning and applications of philosophy. The problem concerning the relationship between the theoretical and the practical has been considered from a different point of view since the18th century. Many philosophers since then have deviated from the traditional cliché of the separation between the practical and the theoretical discussing the two as intertwined concepts. This unifying view can be discovered within the Illuminationist philosophy of Sohrawardi. It portrays thought and practice in a so deeply unified consistency that practical philosophy is being born and bred from within the most theoretical part of philosophy, that is, logic. The Illumationist logic gives birth to a moral philosophy. The last part of the essay endeavors to re-construct this co-existency of logic and ethics in the Illuminative philosophy.

http://wisdom.ihcs.ac.ir/article_6210_fb8f3c94a07ecff5c5389c83da49c85c.pdf

IHCS Contemporary Wisdom 2383-0689 11 2 2021 01 20 An Analysis of the Meaning of Life and the Effect of the Belief in the Possibility Knowing the Divine Essence on it in the view of Fakhr al-Rāzī An Analysis of the Meaning of Life and the Effect of the Belief in the Possibility Knowing the Divine Essence on it in the view of Fakhr al-Rāzī 1 26 6280 10.30465/cw.2021.6280 FA AmirHosain MansouriNouri PhD. student of teacher training SHahidRajaii university Einollah Khademi shahid Rajaee Teacher Training University Leaila Purakbar Shahid Rajaee TeacherTraining University Mahdi Sanei Shahid Rajaii teacher training university Journal Article 2020 09 12 Introduction: One of the most important questions for people today is what fact can properly justify their life. The question might be as old as the human history, but it was in the last 50 years that analytic philosophers dealt with it as a particular and independent question. Continental philosophers might be deemed pioneers of the issue because they grappled with challenges of modernity for religiosity much sooner than analytic philosophers, although the latter are known for their more coherent treatment of the issue. Since they believe in God and in human servitude toward God, Muslim philosophers never saw the “meaning of life” as a considerable problem. However, since problems in the Western theological-philosophical tradition tend to find their way into the intellectual domain of Muslims, Muslim scholars need to provide relevant answers to the question and consider the factors contributing to it. In order to derive a theory from the Islamic tradition which can actively answer the questions about the meaning of life, we need to consider the work of Western intellectuals as inventors of the question, since without awareness of Western ideas we will be passively on the defensive, whereas after a careful consideration of their views, we can establish an independent theory drawing upon the inherent resources of the Islamic tradition. Research question: The present research seeks to answer the following question: “How does the belief in the possibility of knowing the divine essence affect the ‘meaning of life’ in Fakhr al-Rāzī’s view?” Research method: Here is the method of research in this article: First the required data are extracted from the relevant sources via a library research, then the data are coded and organized in accordance with the titles, and since the subject-matter of the article was not Fakhr’s problem, the data were analyzed and criticized through a particular reading. The main body of the article: For Fakhr, the meaning of life is indeed a desire for God in accordance with innate knowledge of Him. From Fakhr’s work, it is implied that he extended his conception of the “meaning of life” to the areas of utilitarianism and functionalism as well. Notwithstanding this, his entire analyses in other areas are also grounded in innate knowledge and desire. On this account, Fakhr’s reply to the main research question here—“ How does the belief in the possibility of knowing the divine essence affect the meaning of life”—will be as follows: Fakhr al-Rāzī, as a theologian, analyzes the innate desire for God in terms of sharia (Islamic jurisprudence), holding that knowledge of God provides the meaning of life. In the next step, Fakhr al-Rāzī as a philosopher puts the innate desire along with acquisition of discursive knowledge, extending the path to higher levels of wisdom which might be considered as philosophical-mystical. He characterizes rational knowledge in the first step and intuitive knowledge at higher steps as what organize the meaning of life. Finally, Fakhr al-Rāzī as a full-fledged mystic suggests that, by endorsing annihilation as a cognitive system, we can achieve knowledge of the divine essence, which will bring about a fundamental transformation in the “meaning of life,” since with any limitation at any level, the desire will be limited, but if we attribute unending knowledge to man, it will amount to saying that the desire to God is unending; that is, it will be deeper and finer with every higher step. In this case, the “meaning of life” will be more transcendental. Research conclusions: Here are the conclusions of this research: Fakhr applies the meaning of life to the areas of theory, utility, and function on the basis of innate knowledge and desire for perfection. Since Fakhr’s thought is based on knowledge, he believes that there are different degrees of knowledge: knowledge is, for him, a process that goes through different stages of rationalization, refinement (tahdhīb), and annihilation (fanā’). In his view, knowledge of the essence is not possible for man before the stage of annihilation. This is why, the desire for God will have its limits, relative to which the meaning of life will also be limited. Eventually, however, Fakhr al-Rāzī introduces annihilation as a cognitive system, in light of which he endorses the possibility of achieving knowledge of God’s essence. In this way, innate desire will cease to be limited, and with thin unlimited, unending desire the “meaning of life” will be at its highest. Introduction: One of the most important questions for people today is what fact can properly justify their life. The question might be as old as the human history, but it was in the last 50 years that analytic philosophers dealt with it as a particular and independent question. Continental philosophers might be deemed pioneers of the issue because they grappled with challenges of modernity for religiosity much sooner than analytic philosophers, although the latter are known for their more coherent treatment of the issue. Since they believe in God and in human servitude toward God, Muslim philosophers never saw the “meaning of life” as a considerable problem. However, since problems in the Western theological-philosophical tradition tend to find their way into the intellectual domain of Muslims, Muslim scholars need to provide relevant answers to the question and consider the factors contributing to it. In order to derive a theory from the Islamic tradition which can actively answer the questions about the meaning of life, we need to consider the work of Western intellectuals as inventors of the question, since without awareness of Western ideas we will be passively on the defensive, whereas after a careful consideration of their views, we can establish an independent theory drawing upon the inherent resources of the Islamic tradition. Research question: The present research seeks to answer the following question: “How does the belief in the possibility of knowing the divine essence affect the ‘meaning of life’ in Fakhr al-Rāzī’s view?” Research method: Here is the method of research in this article: First the required data are extracted from the relevant sources via a library research, then the data are coded and organized in accordance with the titles, and since the subject-matter of the article was not Fakhr’s problem, the data were analyzed and criticized through a particular reading. The main body of the article: For Fakhr, the meaning of life is indeed a desire for God in accordance with innate knowledge of Him. From Fakhr’s work, it is implied that he extended his conception of the “meaning of life” to the areas of utilitarianism and functionalism as well. Notwithstanding this, his entire analyses in other areas are also grounded in innate knowledge and desire. On this account, Fakhr’s reply to the main research question here—“ How does the belief in the possibility of knowing the divine essence affect the meaning of life”—will be as follows: Fakhr al-Rāzī, as a theologian, analyzes the innate desire for God in terms of sharia (Islamic jurisprudence), holding that knowledge of God provides the meaning of life. In the next step, Fakhr al-Rāzī as a philosopher puts the innate desire along with acquisition of discursive knowledge, extending the path to higher levels of wisdom which might be considered as philosophical-mystical. He characterizes rational knowledge in the first step and intuitive knowledge at higher steps as what organize the meaning of life. Finally, Fakhr al-Rāzī as a full-fledged mystic suggests that, by endorsing annihilation as a cognitive system, we can achieve knowledge of the divine essence, which will bring about a fundamental transformation in the “meaning of life,” since with any limitation at any level, the desire will be limited, but if we attribute unending knowledge to man, it will amount to saying that the desire to God is unending; that is, it will be deeper and finer with every higher step. In this case, the “meaning of life” will be more transcendental. Research conclusions: Here are the conclusions of this research: Fakhr applies the meaning of life to the areas of theory, utility, and function on the basis of innate knowledge and desire for perfection. Since Fakhr’s thought is based on knowledge, he believes that there are different degrees of knowledge: knowledge is, for him, a process that goes through different stages of rationalization, refinement (tahdhīb), and annihilation (fanā’). In his view, knowledge of the essence is not possible for man before the stage of annihilation. This is why, the desire for God will have its limits, relative to which the meaning of life will also be limited. Eventually, however, Fakhr al-Rāzī introduces annihilation as a cognitive system, in light of which he endorses the possibility of achieving knowledge of God’s essence. In this way, innate desire will cease to be limited, and with thin unlimited, unending desire the “meaning of life” will be at its highest.

http://wisdom.ihcs.ac.ir/article_6280_d0044459f2b81d29f26f1e89a080503e.pdf

IHCS Contemporary Wisdom 2383-0689 11 2 2021 03 08 Sadr al-Din Shirazi and natural human rights Sadr al-Din Shirazi and natural human rights 1 20 6282 10.30465/cw.2021.6282 FA Ali Asghar Yazdanbakhsh Director of Cultural of Binaloud Institute of Higher Education Mashhad, Ph.D. of Transcendent Wisdom ,Iran. 0000-0001-8355-7020 Jahangir Masoudi Professor at Faculty of Theology and Islamic Studies, Ferdowsi University of Mashhad, Iran; corresponding author Abbas Javareshkyan Associate Professor at Faculty of Theology and Islamic Studies, Ferdowsi University of Mashhad, Iran Journal Article 2020 12 10 Introduction There have always been two viewpoints on the human rights in the history of Western philosophy: some philosophers adhere to Natural Law, while the others follow Positive Law. Among modern philosophers, Thomas Hobbes and John Locke, and among the contemporary ones, Lon L. Fuller and John Finnis, are known to be followers of natural law. Positive law refers to the rights established by the legislator and recognized through interpersonal conventions and contracts; people and states may establish or lift them. As a matter of fact, this kind of law is focused on a set of rules and regulations which gains force through guarantee and acceptance of social institutions and governs a certain community during a specified time frame. Natural law, with its characteristics, i.e. universality, necessity, and stability, began to popularize in the West in the third century AD, but it is rather newly-established among Islamic scholar. It constitutes the origin of many governing rules in communities, so this topic deserves considerable debate and discussion by Islamic scholars. Rights, observance, setting up justice, and preventing injustice are of utmost importance in Islamic teachings; they also influence many religious acts, and Islamic doctrines strongly enjoin it and emphasize its moral, legal, and ideological necessity. Undoubtedly, the concept of human rights is one of the modern challenges facing Islam in comparison with the West, and it is going to take a more serious form in the future. The current paper did not search for strong and weak points of the theory of rational decency and obscenity and natural human rights and did not pass any judgment thereof; this paper aimed to analyze the ideas of Sadr al-Din Shirazi (Mulla Sadra) as the founder of transcendental philosophy/theosophy, esp. the theory of decency and obscenity, and sought to answer the following question from his viewpoint: In Mulla Sadra’s opinion, are decency and obscenity rational and inherent? If so, is it possible to attribute the belief in natural human rights to him? The Study of these items from the viewpoint of Mulla Sadra and the analysis and evaluation of them will provide answers to above questions. The current paper focused on proving the following line of argument based on its multiple premises: - Premise 1: Duties/obligations bring rights with them. - Premise 2: Duties are congeneric with their rights. For instance, if a duty is conventional, its interrelated right will be conventional too, and if it is religious, i.e. originating in a divine command, the interrelated right will be religious too, having its roots in a divine command and providence. - From Mulla Sadra’s perspective, duties, decencies, and obscenities are inherent. Conclusion: Mulla Sadra believes that rights accompanying duties are inherent, incorporated in the center of reality. Apophatic interpretation of the duty as it is necessary to respect the freedom/ liberties of humans (It is decent to respect the freedom of humans.) consists in: “Humans should not be deprived of freedom.” (It is obscene to deprive humans of the freedom.) This duty is interrelated with a human right: humans enjoy the right to freedom. 2. Methods and Material we did this within the framework of Mulla Sadra’s perspective on ethical values. The data were gathered through library research and the conclusions were reached using a logical, deductive method. 3. Results and Discussion Although the discussion of rights is apparently different from the discussion of ethical values, these two topics can be linked according to some views; the foundations raised in one area can be extended to another, and we may conclude that although Mulla Sadra did not expressly state his acceptance of natural human rights, his ideas were in conformity with Inherent Natural Rights based on evidence and rational reasoning taken from his moral views. 4. Conclusion This paper used sufficient evidence to show that the theory of Mulla Sadra chosen in this regard was rational and inherent decency and obscenity. Regarding the question of Mulla Sadra belief in rational or inherent decency and obscenity, this paper answered that he believed in inherent, and not divine, decency and obscenity, in terms of ontology (real/outside world and universe of permanent positiveness) and believed in rational decency and obscenity in terms of epistemology (understanding and proving), not religious decency and obscenity. Ash’aris supported divine and religious decency and obscenity, but Mulla Sadra said this view would dispel wisdom, reason, and religion. In relation to understanding decency and obscenity and the intellectual ability of humans, Mull Sadra maintained that only a perfect human was able to grasp the inherent properties of acts not all people. In addition, different views on the contradiction and interrelation of rights and duties were covered, and it was proved that most scholars approved the existence of a relationship between natural human rights and belief in inherent and rational decency and obscenity. Only those who accept inherent decency and obscenity may support natural, innate rights, because the duties are congeneric with their interrelated rights. Thus Mulla Sadra who was a moral realist and believed in inherent decency and obscenity and considered all duties, decencies, and obscenities inherent would adhere to inherence or naturalness of rights. In summary, Mulla Sadra believed that humans, qua humans, enjoy universal, necessary, fixed rights which result from their nature and character, unaffected by time and space. These rights which are in total coordination with creation and universe are called Natural, Inherent, or Innate rights. Although Mulla Sadra did not mention explicitly the inherent decency and obscenity of duties and the inherence and naturalness of humans rights, it is possible to deduce these two points from his theoretical foundations and some views plus supporting premises. Introduction There have always been two viewpoints on the human rights in the history of Western philosophy: some philosophers adhere to Natural Law, while the others follow Positive Law. Among modern philosophers, Thomas Hobbes and John Locke, and among the contemporary ones, Lon L. Fuller and John Finnis, are known to be followers of natural law. Positive law refers to the rights established by the legislator and recognized through interpersonal conventions and contracts; people and states may establish or lift them. As a matter of fact, this kind of law is focused on a set of rules and regulations which gains force through guarantee and acceptance of social institutions and governs a certain community during a specified time frame. Natural law, with its characteristics, i.e. universality, necessity, and stability, began to popularize in the West in the third century AD, but it is rather newly-established among Islamic scholar. It constitutes the origin of many governing rules in communities, so this topic deserves considerable debate and discussion by Islamic scholars. Rights, observance, setting up justice, and preventing injustice are of utmost importance in Islamic teachings; they also influence many religious acts, and Islamic doctrines strongly enjoin it and emphasize its moral, legal, and ideological necessity. Undoubtedly, the concept of human rights is one of the modern challenges facing Islam in comparison with the West, and it is going to take a more serious form in the future. The current paper did not search for strong and weak points of the theory of rational decency and obscenity and natural human rights and did not pass any judgment thereof; this paper aimed to analyze the ideas of Sadr al-Din Shirazi (Mulla Sadra) as the founder of transcendental philosophy/theosophy, esp. the theory of decency and obscenity, and sought to answer the following question from his viewpoint: In Mulla Sadra’s opinion, are decency and obscenity rational and inherent? If so, is it possible to attribute the belief in natural human rights to him? The Study of these items from the viewpoint of Mulla Sadra and the analysis and evaluation of them will provide answers to above questions. The current paper focused on proving the following line of argument based on its multiple premises: - Premise 1: Duties/obligations bring rights with them. - Premise 2: Duties are congeneric with their rights. For instance, if a duty is conventional, its interrelated right will be conventional too, and if it is religious, i.e. originating in a divine command, the interrelated right will be religious too, having its roots in a divine command and providence. - From Mulla Sadra’s perspective, duties, decencies, and obscenities are inherent. Conclusion: Mulla Sadra believes that rights accompanying duties are inherent, incorporated in the center of reality. Apophatic interpretation of the duty as it is necessary to respect the freedom/ liberties of humans (It is decent to respect the freedom of humans.) consists in: “Humans should not be deprived of freedom.” (It is obscene to deprive humans of the freedom.) This duty is interrelated with a human right: humans enjoy the right to freedom. 2. Methods and Material we did this within the framework of Mulla Sadra’s perspective on ethical values. The data were gathered through library research and the conclusions were reached using a logical, deductive method. 3. Results and Discussion Although the discussion of rights is apparently different from the discussion of ethical values, these two topics can be linked according to some views; the foundations raised in one area can be extended to another, and we may conclude that although Mulla Sadra did not expressly state his acceptance of natural human rights, his ideas were in conformity with Inherent Natural Rights based on evidence and rational reasoning taken from his moral views. 4. Conclusion This paper used sufficient evidence to show that the theory of Mulla Sadra chosen in this regard was rational and inherent decency and obscenity. Regarding the question of Mulla Sadra belief in rational or inherent decency and obscenity, this paper answered that he believed in inherent, and not divine, decency and obscenity, in terms of ontology (real/outside world and universe of permanent positiveness) and believed in rational decency and obscenity in terms of epistemology (understanding and proving), not religious decency and obscenity. Ash’aris supported divine and religious decency and obscenity, but Mulla Sadra said this view would dispel wisdom, reason, and religion. In relation to understanding decency and obscenity and the intellectual ability of humans, Mull Sadra maintained that only a perfect human was able to grasp the inherent properties of acts not all people. In addition, different views on the contradiction and interrelation of rights and duties were covered, and it was proved that most scholars approved the existence of a relationship between natural human rights and belief in inherent and rational decency and obscenity. Only those who accept inherent decency and obscenity may support natural, innate rights, because the duties are congeneric with their interrelated rights. Thus Mulla Sadra who was a moral realist and believed in inherent decency and obscenity and considered all duties, decencies, and obscenities inherent would adhere to inherence or naturalness of rights. In summary, Mulla Sadra believed that humans, qua humans, enjoy universal, necessary, fixed rights which result from their nature and character, unaffected by time and space. These rights which are in total coordination with creation and universe are called Natural, Inherent, or Innate rights. Although Mulla Sadra did not mention explicitly the inherent decency and obscenity of duties and the inherence and naturalness of humans rights, it is possible to deduce these two points from his theoretical foundations and some views plus supporting premises.

http://wisdom.ihcs.ac.ir/article_6282_e4a6a51b0a0216ad1cca061a998ff7fa.pdf

IHCS Contemporary Wisdom 2383-0689 11 2 2021 01 20 Ḥakīm Tonekābonī's Explanation of Ibn Sina's View on Motion in the Categories An Analytical introduction and the Editio Princeps of the Treatise ion the Explanation of Motion in the Categories Ḥakīm Tonekābonī's Explanation of Ibn Sina's View on Motion in the Categories An Analytical introduction and the Editio Princeps of the Treatise ion the Explanation of Motion in the Categories 1 20 6283 10.30465/cw.2021.6283 FA Mohammad Javad Esmaili Assistant Professor Iranian Institute of Philosophy Journal Article 2021 04 20 Motion in the categories is one of the most significant topics in the natural philosophy of Ibn Sīnā (428 AH/1037 CE). Ḥakīm Muḥammad ibn ʿAbd al-Fattāḥ Tonekābonī (1040 AH/1631 CE-1124 AH/1713 CE), known as Fādhil Sarāb, one of the great thinkers of the Safavid era, composed a work titled Risāla fī Bayān al-Ḥarka fī al-Maqula. In this work, he analyzes and evaluates a topic from the second chapter of the second article of the art of "natural hearing" of Ibn Sīnā's Cure, titled “On the Relation of Motion to the Categories,” where the nature of motion is discussed. Ḥakīm Tonekābonī's explanation is invaluable because his assessment is based on his identification of the nature of motion with the doctrine of gradation. Ḥakīm Tonekābonī's study has a "they say/I say” structure, which encourages the reader to pay attention to the ideas that are rejected as well as those that are accepted in the discussion. Ḥakīm Tonekābonī goes beyond the discussion of the nature of motion and also deals with issues such as the connection between motion and time and instantaneous motion (ḥaraka tawassuṭiyya), as well as continuous motion (ḥaraka qaṭʿiyya). Referring to the views of Abū Naṣr al-Fārābī (339 AH/ 950/1 CE) and Jalāl al-Dīn al-Dawwānī (908 AH/ 1502 CE), he establishes a link between philosophical issues and the commentary tradition of the Tajrīd al-Iʿtiqād. The editio princeps of the treatise, along with an analysis of the text, provides a basis for further discussion of Ibn Sīnā's natural philosophy. Ḥakīm Tonekābonī was born in Sarab, one of the villages of Tonekābon; after acquiring the basics of science with his father, he left for Isfahan and the religious schools of Tonekābon. The date of Hakim Tonekābonī's death is recorded as Monday, the 18th of Dhihjah in 1124 AH, and his burial place is recorded as the Takhte- Fulad of Isfahan. His masters in the intellectual sciences are Mirza Muḥammad Bāqir Sabzevārī (d. 1090 AH), Āghā Ḥossein Khʷānsārī (d. 1098 AH) and Mullā Rajab-ʿAlī Tabrīzī (d. 1080 AH). In this article, Hakim Tonekābonī's view of motion in the categories is examined from a historical and philosophical perspective, based on his work, Risāla fī Bayān al-Ḥarka fī al-Maqula (The Treatise of Motion in Categories). The approach is philosophical, because the issue of motion and its conceptual analysis has a long philosophical ancestry. On the one hand, Heraclitus considered being to be a kind of motion itself, and on the other hand, Parmenides described being as alien to and incompatible with motion. The analysis is at the same time historical, in that the first detailed exploratioin of this issue is found in Aristotle's Physics, whereas in the Islamic world, Ibn Sina in his works, especially in the Shifa (Cure), offered a philosophical explanation of the nature of motion by way of various interpretations of Aristotle's Physics. But Ibn Sina expressed his view of the nature of motion after evaluating previous arguments on the subject and their consequences. Ibn Sina then presents his own interpretation. For example, in other views, according to him, motionis a matter of homonym, or of analogical gradation; Or if it is analogical gradation, it is like settled topoi (places), or fixed blackness or fluid blackness. He himself, however, engages with philosophical analysis of the category of the passion and raises the question of whether passion is motion or a relation between motion and something else. And if passion is identical with motion, then is motion absolute or restricted? With this method, Ibn Sina does not accept the idea of ten categories, like the Aristotelians, and he regards either of the categories as a real genera [this is unclear]. Accordingly, passion is identical with motion. After discussing Ibn Sina's view on the nature of motion, I examine Hakim Tonekābonī's explanation of Ibn Sina's view. The treatise on motion in the categories by Hakim Tonekābonī is considered at two levels: 1. analysis of text itself, 2. further considerations in the form of comments and marginal notes. Hakim Tonekābonī offers further considerations or comments in six sections, which cover only half of the topics of the treatise. Hakim Tonekābonī's answers to the view that the motion is based on analogical gradation are presented in a "they say/I say” structure" that encourages the reader to return to the text of the treatise. Hakim Tonekābonī composed this treatise in order to in response to the debates over Tusi's Tajrīd al-iʿtiqād (The Purification of Belief) and to answer an aporia about the nature of motion. Motion in the categories is one of the most significant topics in the natural philosophy of Ibn Sīnā (428 AH/1037 CE). Ḥakīm Muḥammad ibn ʿAbd al-Fattāḥ Tonekābonī (1040 AH/1631 CE-1124 AH/1713 CE), known as Fādhil Sarāb, one of the great thinkers of the Safavid era, composed a work titled Risāla fī Bayān al-Ḥarka fī al-Maqula. In this work, he analyzes and evaluates a topic from the second chapter of the second article of the art of "natural hearing" of Ibn Sīnā's Cure, titled “On the Relation of Motion to the Categories,” where the nature of motion is discussed. Ḥakīm Tonekābonī's explanation is invaluable because his assessment is based on his identification of the nature of motion with the doctrine of gradation. Ḥakīm Tonekābonī's study has a "they say/I say” structure, which encourages the reader to pay attention to the ideas that are rejected as well as those that are accepted in the discussion. Ḥakīm Tonekābonī goes beyond the discussion of the nature of motion and also deals with issues such as the connection between motion and time and instantaneous motion (ḥaraka tawassuṭiyya), as well as continuous motion (ḥaraka qaṭʿiyya). Referring to the views of Abū Naṣr al-Fārābī (339 AH/ 950/1 CE) and Jalāl al-Dīn al-Dawwānī (908 AH/ 1502 CE), he establishes a link between philosophical issues and the commentary tradition of the Tajrīd al-Iʿtiqād. The editio princeps of the treatise, along with an analysis of the text, provides a basis for further discussion of Ibn Sīnā's natural philosophy. Ḥakīm Tonekābonī was born in Sarab, one of the villages of Tonekābon; after acquiring the basics of science with his father, he left for Isfahan and the religious schools of Tonekābon. The date of Hakim Tonekābonī's death is recorded as Monday, the 18th of Dhihjah in 1124 AH, and his burial place is recorded as the Takhte- Fulad of Isfahan. His masters in the intellectual sciences are Mirza Muḥammad Bāqir Sabzevārī (d. 1090 AH), Āghā Ḥossein Khʷānsārī (d. 1098 AH) and Mullā Rajab-ʿAlī Tabrīzī (d. 1080 AH). In this article, Hakim Tonekābonī's view of motion in the categories is examined from a historical and philosophical perspective, based on his work, Risāla fī Bayān al-Ḥarka fī al-Maqula (The Treatise of Motion in Categories). The approach is philosophical, because the issue of motion and its conceptual analysis has a long philosophical ancestry. On the one hand, Heraclitus considered being to be a kind of motion itself, and on the other hand, Parmenides described being as alien to and incompatible with motion. The analysis is at the same time historical, in that the first detailed exploratioin of this issue is found in Aristotle's Physics, whereas in the Islamic world, Ibn Sina in his works, especially in the Shifa (Cure), offered a philosophical explanation of the nature of motion by way of various interpretations of Aristotle's Physics. But Ibn Sina expressed his view of the nature of motion after evaluating previous arguments on the subject and their consequences. Ibn Sina then presents his own interpretation. For example, in other views, according to him, motionis a matter of homonym, or of analogical gradation; Or if it is analogical gradation, it is like settled topoi (places), or fixed blackness or fluid blackness. He himself, however, engages with philosophical analysis of the category of the passion and raises the question of whether passion is motion or a relation between motion and something else. And if passion is identical with motion, then is motion absolute or restricted? With this method, Ibn Sina does not accept the idea of ten categories, like the Aristotelians, and he regards either of the categories as a real genera [this is unclear]. Accordingly, passion is identical with motion. After discussing Ibn Sina's view on the nature of motion, I examine Hakim Tonekābonī's explanation of Ibn Sina's view. The treatise on motion in the categories by Hakim Tonekābonī is considered at two levels: 1. analysis of text itself, 2. further considerations in the form of comments and marginal notes. Hakim Tonekābonī offers further considerations or comments in six sections, which cover only half of the topics of the treatise. Hakim Tonekābonī's answers to the view that the motion is based on analogical gradation are presented in a "they say/I say” structure" that encourages the reader to return to the text of the treatise. Hakim Tonekābonī composed this treatise in order to in response to the debates over Tusi's Tajrīd al-iʿtiqād (The Purification of Belief) and to answer an aporia about the nature of motion.

IHCS Contemporary Wisdom 2383-0689 11 2 2021 02 18 A Review of Conducted Researches on the Subjects of Knowledge and the Intellect in the Field of Sadra’i Philosophy A Review of Conducted Researches on the Subjects of Knowledge and the Intellect in the Field of Sadra’i Philosophy 6300 10.30465/cw.2021.6300 FA Ali Torabi PhD student in Transcendent Wisdom Zeynab Sadeghi PhD student at the Institute of Humanities and Cultural Studies Mehran Najafi PhD student in Transcendent Wisdom Zahra Lotfi PhD student at the Institute of Humanities and Cultural Studies Journal Article 2020 12 12 Introduction Two complicated and difficult problems in the Islamic philosophy are knowledge and intellect. These were of great significance to philosophers from Plato and Aristotle to such Muslim philosophers as Avicenna, Fakhr al-Razi, Suhrawardi, and Nasir al-Din al-Tusi as well as to the Schools of Shiraz and Isfahan. Following them, Mulla Sadra raised the question of knowledge throughout his philosophical work. As the Sadrai thought is still dynamic and can be pursued, examined, critiqued or reconstructed, Muslim thinkers continue to publish their research in the form of books, dissertations, and articles on the issue of knowledge and the intellect. It goes without saying that in order to prevent doing what others already do or have already done the evolution of research on a problem needs to be brought to the researcher’s attention. Therefore, literature plays an important role in the research process, and the present article intends to assist researchers on Mulla Sadra with the literature review. It goes over scientific productions in the area of dissertations and articles from 2001 to 2020 on the subject of knowledge in Sadra’i philosophy. This includes 218 works, out of which 85 articles, 32 master’s degree dissertations and 9 PhD theses are written in the field of the intellect. Master’s degree dissertations and PhD theses on the subject of knowledge are 35 and 9 titles respectively, which does not show a marked difference to the field of the intellect. This is while the articles in the field of knowledge are 45 titles i.e. half as many as the articles written in the field of intellect. The research method As a systematic review, using the search engines and data bases such as Noormags, Comprehensive Portal of Human Sciences, Magiran, and the Treasure System (sāmāni-yi ganj) in the Iranian Research Institute for Information, Science and Technology (IranDoc), and Islamic World Science Citation Center (ISC), this article has searched titles of articles, dissertations, and PhD theses and conducted a statistical study of those Farsi titles written between 2001 and 2020 in Iran in the areas of knowledge and intellect in Mulla Sadra’s transcendent wisdom. A discussion of results More attention has been paid to the question of knowledge than that of the intellect. Within the subject of knowledge, discussions of divine knowledge are of the highest frequency, but less attention has been paid to the levels of the Creator’s knowledge and the status of the Creator’s knowledge in creation, or, to put it the other way, to the levels of knowledge in parallel to the levels of creation. When it comes to theology in the more specific sense, less attention has been paid to the knowledge-led Shia theology versus power-led Sunni theology, and the basics and results of such a discussion are not examined. Within the subject of intellect, discussions of the epistemology of the intellect are of the highest frequency, whereas less attention has been paid to various meanings and usages of the intellect in Islamic sciences including theosophy, philosophy, ethics, and to their distinction from the intellect in common parlance. Conclusion Among the conclusions is that there are methodological limitations: lack of attention to a needs assessment in the process of deciding research topics; lack of proper attention to other researchers’ findings (which leads up to many problems including repetitious work and lack of attention to certain topics, as witnessed by the results of the present study); lack of variety in the articles (for the most part, they are written for academic research journals, while a helpful research activity of high efficiency and influence relies on a whole variety of introductory studies, including reviews, which are visibly missing in the field of Islamic philosophy); and finally the lack of information about research activities in the field in the international arena and even Islamic countries. Introduction Two complicated and difficult problems in the Islamic philosophy are knowledge and intellect. These were of great significance to philosophers from Plato and Aristotle to such Muslim philosophers as Avicenna, Fakhr al-Razi, Suhrawardi, and Nasir al-Din al-Tusi as well as to the Schools of Shiraz and Isfahan. Following them, Mulla Sadra raised the question of knowledge throughout his philosophical work. As the Sadrai thought is still dynamic and can be pursued, examined, critiqued or reconstructed, Muslim thinkers continue to publish their research in the form of books, dissertations, and articles on the issue of knowledge and the intellect. It goes without saying that in order to prevent doing what others already do or have already done the evolution of research on a problem needs to be brought to the researcher’s attention. Therefore, literature plays an important role in the research process, and the present article intends to assist researchers on Mulla Sadra with the literature review. It goes over scientific productions in the area of dissertations and articles from 2001 to 2020 on the subject of knowledge in Sadra’i philosophy. This includes 218 works, out of which 85 articles, 32 master’s degree dissertations and 9 PhD theses are written in the field of the intellect. Master’s degree dissertations and PhD theses on the subject of knowledge are 35 and 9 titles respectively, which does not show a marked difference to the field of the intellect. This is while the articles in the field of knowledge are 45 titles i.e. half as many as the articles written in the field of intellect. The research method As a systematic review, using the search engines and data bases such as Noormags, Comprehensive Portal of Human Sciences, Magiran, and the Treasure System (sāmāni-yi ganj) in the Iranian Research Institute for Information, Science and Technology (IranDoc), and Islamic World Science Citation Center (ISC), this article has searched titles of articles, dissertations, and PhD theses and conducted a statistical study of those Farsi titles written between 2001 and 2020 in Iran in the areas of knowledge and intellect in Mulla Sadra’s transcendent wisdom. A discussion of results More attention has been paid to the question of knowledge than that of the intellect. Within the subject of knowledge, discussions of divine knowledge are of the highest frequency, but less attention has been paid to the levels of the Creator’s knowledge and the status of the Creator’s knowledge in creation, or, to put it the other way, to the levels of knowledge in parallel to the levels of creation. When it comes to theology in the more specific sense, less attention has been paid to the knowledge-led Shia theology versus power-led Sunni theology, and the basics and results of such a discussion are not examined. Within the subject of intellect, discussions of the epistemology of the intellect are of the highest frequency, whereas less attention has been paid to various meanings and usages of the intellect in Islamic sciences including theosophy, philosophy, ethics, and to their distinction from the intellect in common parlance. Conclusion Among the conclusions is that there are methodological limitations: lack of attention to a needs assessment in the process of deciding research topics; lack of proper attention to other researchers’ findings (which leads up to many problems including repetitious work and lack of attention to certain topics, as witnessed by the results of the present study); lack of variety in the articles (for the most part, they are written for academic research journals, while a helpful research activity of high efficiency and influence relies on a whole variety of introductory studies, including reviews, which are visibly missing in the field of Islamic philosophy); and finally the lack of information about research activities in the field in the international arena and even Islamic countries.

http://wisdom.ihcs.ac.ir/article_6300_310f0941875559e545390b9419cebee7.pdf