Ayeneh Ma‘refat
Year:2020 | Volume:20 | Issue:62|Papers Count:7

Drawing on Quranic verses, Allameh Tabatabai delineates an ontological dichotomy of the division of worlds called command and creation. From his viewpoint, the world of creation is synonymous with the material world, while the world of command which is the inner essence of the material world includes both the world of archetypes and the world of intellect. On the other hand, in Islamic mysticism, there is a dichotomy between the aspect of lordship and the aspect of creation which is very close to the dichotomy between command and creation. In this dichotomy, the independent and relational manifestations of the divine essence are interpreted as the lordship aspect and the trichotomy of worlds (intellect, archetype and material) as the creation aspect. The present paper starts with a detailed explanation of the Quranic dichotomy between command and creation on the one hand and the mystical dichotomy between the lordship aspect and the creation aspect on the other. The paper then concludes that despite the apparent difference between the two dichotomies they are not fundamentally different. Employing the new conceptual tools which are implicit in these thought systems, that is, the dominance of lordship aspect and the dominance of creation aspect we can consider the ontology of both systems simultaneously.

The present paper aims to analyze Mulla Hadi's philosophical tendencies on the system of effusion. According to Haji, effusion is considered as emanation of something from God so that nothing is deducted from Him and nothing is added to Him in the ascent. He divides creation into two types of real and agentive. He introduces real creation as an expanded existence. In peripatetic terms, like peripatetic philosophers, he makes a connection between the theory of intellects and the Ptolemaic system. He believes that each intellect from the first up to the ninth has created a constellation but the tenth intellect does not have a constellation. It is the sustainer of earthly beings. Like peripatetic philosophers, he refers to the worlds of Lahout, Jabrut, Malakut and Nasut. In explaining illumination, he refers to archetypes and light. In his Sadra'i explanation, Mullah Hadi uses an anecdote (hadith) from Imam Ali (a. s. ) on the nature of reason, and like Mulla Sadra, he seeks to collect the views on the first emanation of intellect or the expanded existence. In explaining Mashaei-Ishraqi (peripatetic-illuminative) and Ishraqi-Sadra'i, (illuminative– transcendental) he uses a combination of Masha'i-Ishraqi and Sadra'i elements.

Several ways has used for transmission of meaning especially metaphysical meaning in human culture and civilization during the history that symbolism is included. Symbolism has used in different fields such as wisdom and traditional arts and it has a history in Islamic civilization. We can find it in Suhrawardi’ s illuminationist wisdom and Islamic mysticism widely. Because of Mulla sadra’ s transcendental philosophy has had a significant place in Islamic philosophy, it’ s deserve to consider that which cosmological foundations of this wisdom are appropriate to symbolism and can be a theoretical supporter for it. Cosmological foundations of Mulla sadra’ s transcendental wisdom, For the existential approach, are totally appropriate and compatible with symbolism. These foundations incorporate platonic ideas, imaginal world, substantial motion and etc that each one expresses symbolism in a specific way. Then Cosmological foundations of Mulla sadra’ s transcendental wisdom provide a framework that based on it symbolism will has a firm and intellectual basis and also make available a criteria to evaluate right and intellectual symbolism.

The way of changing the truth of the discretion of the second determinations has made the dominant mystics in the category of fixed beings, by assuming the intrinsic factors in this matter, to forge the precepts and inherent requirements for the protagonists of the predestined beings. Most of the mystics believe that the protagonists of the universe have all of their special talents in the level of the inherent knowledge of God, from the beginning of the eternity of al-Qa'dd, in an indefinite and stable way, and the truth of the power in the fixed beings, which is an intrinsic part of the claims of the fixed beings, According to the rule of 'Al-Dhati Lukarllah', the authority in the fixed-term beings is not causal. In this article, by criticizing the one-dimensional view (the dignity of the substantiation) for the formation of the claims of the fixed beings, we seek to prove the theory with the rational analytical method that the established conditions in the fixed beings, based on the causal order and the mystical disability (dignity of the suspension) The effect of the process of merging the created names, the scientific subject in this process, the third names of science and the power and will of the Almighty God, and the rate of acceptance of the established talents in the fixed beings.

The Most Extensive Discussion and Discussion News Pages by Allameh Javadi Amoli and Judge Abdul Jabar A Leader That Can Review and Enable YouTheir contribution to such principles as objectivity of essence and attributes, the theory of Tanzania, the contradiction of anthropogenic traits with the abstraction of the essence of God, the interpretation of these attributes, disbelief in the incarnation of God, and the use of unified interpretation such as interpretation, permissibility, and bug fixing. And it is the justification of news traits that results from the unit and the difference, in the quantity of tools and quality of explanation that Abdul Jabbar has on the question of news traits by looking at "response to doubt" and "resolving conflict" by relying on reason; , The first epistemic source, explains it.

Islamic civilization is based on several theoretical foundations which can be described as ontological, anthropological, sociological, and epistomological. One of the most important theoretical foundations of this civilization is the epistemological one that is closely related to the type of civilization model in society. Since getting at a model of civilization is essential, understanding and explaining these foundations is also important. Accordingly, the present article tries to explain the two important foundations of rationalism and inclusiveness adopting the textual and contextual method, as an introduction to explaining the model of modern Islamic civilization. Since such an endeavour necessitates drawing on religious texts, the present paper explains the most important epistemological theoretical foundations of modern Islamic civilization with an emphasis on Usul Alkafi.