Ethical theories are often divided into three groups: Virtue theories, Teleology and Deontology. The Ethical theories of the majority of Islamic philosophers can be considered as Virtue Ethics. Mulla Sadra is one of the greatest Islamic philosophers so it is of prime importance to examine his ethical theory coherently....

Revelation is one of the issues that scholars, especially Muslim scholars, have constantly attended to and considered its different aspects. Sadrol Motallehin has also considered and analyzed its different aspects in his works. What the present article intends to introduce is that, in his analysis, Molla Sadra has adopted a non-verbal approach to revelation, but at the same time, he has also adopted a verbal approach and this is the way through which he has tried to bring the philosophers’ and theologians’ points of view closer to each other. The identification of Molla Sadra’s views on the essence of revelation and its scope and his views on divine word and explanation of the strengths and weaknesses of this wise theologian’s views can help us to better understand the quality of his doubt about divine word.

A derivative (mushtaq) in Sadra’s philosophical jargon, he claims, is what mystics call as "name" (Ism). Elsewhere proposing a subtle distinction between names, descriptions and essences he mentions the word “name” on a par with derivatives. In Mafatih-alghayb he puts this view forward that opposite to real things, mental universal intelligibles are capable of being referred by names. Moreover he claims that there is a hierarchy (species, genus…) of names in divine world on a par with things in real world. Later he rejects the very point of view that only universal essences (quiddities) are capable of being named and surprisingly add particulars as well as secondary intelligibles to the inventory of those who are referred by naes.He seems to enjoy an incredible double status in talking about meanings; a narrow point of view and a wide one; the latter being more evident when addressing reference-less names and name-less references. To be sure, the most novel aspect of Sadra’s theory is on naming the God (Allah). In Al-Asfar, he argues that the name of the God is a name for everything, and the reference of his name, is what referred to by every name. Having this singular property be satisfied, it is hard, if possible, to match ordinary theories of meaning to that of Sadra. That’s why I think those philosophers, Sajjad Rizvi for example, who use modern jargon in their interpretations of Sadrian theory of meaning, do mistakes.

The problem of perception as the basis of knowledge holds a particular status in Islamic philosophy. By employing his own philosophical principles, Mullā Ṣadrā has provided a different philosophical explanation of perception that can be called the doctrine of emanation in contrast to the doctrine of immanence. According to the doctrine of emanation, the soul creates the perceptive forms with its creating power, the aid of supreme principles, and the preparation of external cause. This doctrine enjoys a greater explanatory ability in comparison to other common doctrines; however, it suffers from certain ambiguities that demand more clarification and investigation. Mullā Ṣadrā has not referred to the quality of the actualization of preparations; however, in line with the explanation of the process of emanation and based on the centrality of influential elements in this process (preparation of external things, contribution of supreme principles, similarity, and conformity), it seems that one can provide an acceptable explanation and justification based on the findings of modern cognitive sciences. It is as if Mullā Ṣadrā has deliberately and consciously considered the existence of external objects to be merely an introduction to perception and nothing more. Concerning the quality of the effects of supreme principles in perception, it must be said that the attribution of the emanation of forms to the supreme principles as a distant agent has no contradiction with attributing the creation of these forms to the soul as the close agent. Regarding the quality of the relationship between the created and external forms, Mullā Ṣadrā speaks of their similarity. Nevertheless, it seems that his doctrine has not been much successful in the explanation and justification of the true and one-to-one correspondence between these forms and can merely reveal a superficial match between them.

MOne of the problems which exists in the Resurrection affair, is if torture of the damned is eternal as Quran has applied “eternal life in hell”. We with descriptive analytical research method, discuss this affair philosophically in this writing. The man part of this paper is about Mollasadra's idea in response to this problem. At first we bring up two ideas of Mollasadra about it and explain which idea is primary to the other one and which one is stronger in reasoning. Then at the end of this paper we conclude considerably that Mollasadra really doesn't have more than one idea about the eternity affair. And it's not that he has two different ideas about this matter. It means that he doesn't deny eternity of torture of the damned and accepts it on the other hand..

Molla Sadra's approach to confronting the apparent meanings of the Quranic verses is different from that of the famous commentators and philosophers. When faced with such meanings of the Holy Quran, which are difficult to adhere to, they provide allegorical interpretations and distance themselves from the apparent meanings of the words. Most of these meanings are about describing God with attributes that make him similar to his servants. In addition, the apparent meanings of the verses related to resurrection have also been subjected to allegorical interpretation. However, Molla Sadra is one of the opponents of the allegorical approach and in his works, especially in Tafsir Quran Karim and Resaleh Moteshabehat al-Quran, he discussed the issue of allegorical interpretation while discussing the similar verses. By implicitly dividing interpretation into correct and incorrect, he considered the main approach of incorrect allegorical interpretation to be not adhering to the apparent meanings of words. In his opinion, the apparent meanings of verses and narrations should be accepted as they are, without any changes, at least until there is a sufficient reason and proper justification for it, which is not found in many issues such as the resurrection. Therefore it is possible to accept everything that is mentioned in the verses and hadiths in this regard, in its apparent meaning. However, Molla Sadra is also afraid of falling into superficialism and rejects it and mentions the correct allegorical interpretation or research. Thus, he is looking for a theory that can preserve the apparent meanings of words and does not contradict rational principles. He considered the theory of the spirit of meaning to have these two characteristics. This article explains Molla Sadra's approach to criticizing allegorical interpretation and his arguments. It also deals with how Molla Sadra criticizes the theory of metaphor and instead defends the theory of the spirit of meaning. .