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Open Access Article

1 - Explanation of Political and Rational Requirements for National Unity In Imam Khomeini's Thought

In Imam Khomeini's thoughts and attitudes thatget startedfrommonotheistic religion of Islam, believers are a singleummah and,too, they need to a singlereligious, political and practicalorientation, based on the requirements and with regard to their common destiny within More

In Imam Khomeini's thoughts and attitudes thatget startedfrommonotheistic religion of Islam, believers are a singleummah and,too, they need to a singlereligious, political and practicalorientation, based on the requirements and with regard to their common destiny within the credit geographical and national boundaries for the realization of the their sovereignty. They can achieve the caliphate of God on earth with this orientation and with Etesami to Hablallah. Therefore, in this article, we examine what arepolitical and rationalfoundations in the views of Imam Khomeini about national unity. The analytical study of the ideas of Imam Khomeini (RA), show to our until find that the issue of national unity as well as other forms of unity and solidarity based on political exigencies and environmental requirements is a necessity: the necessity thatit is based on both of rational arguments and evidence and religious arguments.As a result, Imam Khomeini hastwo-dimensional look - intellectual and revelation - to the cause of unity.But what are discussed in this paperare the reasons and political arguments of national unity and solidarity in the thought of the founder ofIslamic Republic of Iran.Imam Khomeini emphasized on: rational evident of unity, the demand of political reason, the common enemy, the development of cultural, political and social principles of maintenance of the Islamic Revolution and its values and Finally, national unity is the plan as a strategy to achieve freedom, liberation and victory. Manuscript profile

Open Access Article

2 - Explanation of the ratio between social gap and national unity in Iran

Maintaining and strengthening national unity and integrity is one of the most important priorities of all political systems, because increasing the correlation coefficient can lead to reducing internal and external threats and providing good grounds for development and More

Maintaining and strengthening national unity and integrity is one of the most important priorities of all political systems, because increasing the correlation coefficient can lead to reducing internal and external threats and providing good grounds for development and progress of the country. Iran is one of the countries that by relying on its historical background and civilization can overcome on the divergence challenges, throughout centuries. So despite, the occupation of this country and abstraction of some parts of vast territory by aliens at some historical sections, in recent decades,it continued to be a powerful and independent political unit with pervasive sovereignty. National unity and solidarity have been more exposed to domestic challenges and external threats and among them, the most important domestic challenge is the activation of some social gaps at some profiles of time. This article inevitably focuses on the role of external threats in weakening national unity on domestic factors and tries to investigate the ratio of four major social gap in Iran (generation gap, gender, ethnic and religious gap)with different dimensions of national unity ( religious, territorial, political, cultural, social dimensions). The used method in this article is secondary analysis method of research findings and studied period is between 2001-2011. The obtained results show that in this time period, there is no serious disagreement between two ends of spectrums oriented to social gaps about the various aspects of national unity and national convergence in Iran has benefited from a good level. Manuscript profile

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3 - The Social Functions of Islamic unity (Vahdat) in the Thought of Imam Khomeini (RA) According to Political Unity
Seyyed Abolhasan Navvab

Imam Khomeini (RA) is a luminary person in the Islamic world who has been very affective in the Islamic world in the contemporary century that try to increasing the conditional life of Moslems for the betterment of Islamic society. Islamic unity (Vahdat) is a specific a More

Imam Khomeini (RA) is a luminary person in the Islamic world who has been very affective in the Islamic world in the contemporary century that try to increasing the conditional life of Moslems for the betterment of Islamic society. Islamic unity (Vahdat) is a specific and important viewpoint of Imam Khomeini (RA) before Islamic revolution and especially after it. There are two approaches for Islamic unity that are described by Muslim thinkers. One of them is proximity of Islamic schools (Taghrib) and other is political unity. So, in this article the theory of Imam Khomeini is analysed to show the approache of Imam Khomeini about Islamic unity (Vahdat) by descriptive analytical method according to all of speech, letters, messages of Imam Khomeini. In fact, first of all, the Social Functions of Islamic unity (Vahdat) in the Thought of Imam Khomeini (RA) is determined, after that this article is shown how those functions prove that the Imam Khomeini's theory of of Islamic unity is closer to political Islamic unity than the proximity of Islamic schools Manuscript profile

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4 - Explaining the Existential Relationship of God with the Creatures by Investigating and Criticizing the Reasonable Reason in Sadra's Wisdom
Ahmad saeidi Yaser Hosseinpour Mehdi Imani Moghaddam

According to his existential authenticity, Sadr al-Mutawla'in established an existence in the levels of existence and called it a special formulation, but there were various interpretations of what he meant in terms of existence. Some of the unity of the existence of ex More

According to his existential authenticity, Sadr al-Mutawla'in established an existence in the levels of existence and called it a special formulation, but there were various interpretations of what he meant in terms of existence. Some of the unity of the existence of existence is a modest doctrine of transcendental wisdom to bring the philosophers' minds closer to the ultimate vote of Mulla Sadra, the personal unity of existence. Some others believe that the existence of the existence is a philosophical version and an accurate interpretation of the unity of the witnesses of the mystics. But some believe that the unity of the mystical existence means the existence of all beings in the same vein and Sadra's arrangement is exactly the same. On this basis, matrix means that there is only one supernatural existence, and many, despite being, exist without the existence of a supreme, absolute and unified entity. In other words, in the opinion of the proponents of this interpretation, Sadr al-Muta'l-أīni sought to prove the existence of all being in the presence of God, or in other words, to prove the existence of God for all beings. In this article, the recent interpretation of Mulla Sadra's ultimate view assumes And with this principle, we have narrated and reviewed some of his arguments to prove this interpretation. Manuscript profile

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5 - Mystical unity of the existence in the Imamite jurisprudence
Mohammad Rasul Ahangaran ss dd

One of the beliefs formed among a number of muslims is a mystical unity of existence that is the place of the dispute between mystics and some jurists.it is considered as a pure oneness and at the other hand it is regarded as a disbelief. Therefore, it is necessary to c More

One of the beliefs formed among a number of muslims is a mystical unity of existence that is the place of the dispute between mystics and some jurists.it is considered as a pure oneness and at the other hand it is regarded as a disbelief. Therefore, it is necessary to clarify the aspects of the issue by study of the jurists” words of the mystics” words. After the survey of the jurists ' statements as well as the discourse on unity of existence, there are two main points of the question: first, excommunication absolutely and the second is conditional. It seems that it is possible to match the first point of view with sofia ignorants wich their words are obviously near to pantheism and solvent thought. انگاری of the . on the other hand , according to the fact that the primary principle is “ who confeses to islam orally is a muslim ” therefore blievers to the unity of existence are muslim and pure and essentially the jurisprudent , until the issue is not clear to him , it will not be permitted . Moreover, the emergence of mystic jurisprudent and the jurisprudent mystics and their viewpoint on the issue of knowledge is very helpful. In this paper, descriptive - analytical method and library data have been used. Manuscript profile

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6 - The Relationship between Beauty and the Good in Plato’s Ontology
Hossein Ghafari Behnaz Parvini

Based on various interpretations, the relationship between the good and beauty in Plato’s philosophy fluctuates between being identical and different, and these interpretations lead to different consequences in Platonic ethics and aesthetics and suggest different relati More

Based on various interpretations, the relationship between the good and beauty in Plato’s philosophy fluctuates between being identical and different, and these interpretations lead to different consequences in Platonic ethics and aesthetics and suggest different relationships between the good and beauty and his metaphysics. Many interpreters believe that the truth and the good are the same in Plato’s view, while the relationship between beauty and the good is not clearly known to them. Through a study of the features of each of these two entities in various dialogs and contexts and the arguments adduced to describe the relationship between them, one can not only learn about the quality of this relationship but also determine the borderlines of Platonic aesthetics and, as a result, discover the place of beauty as the truth of being in this philosopher’s ontology. In this study, based on Plato’s prescriptive method in his seventh letter regarding the knowledge of every subject, the writers deal with the relationship between beauty and its equivalent concepts, such as pleasure, harmony, proportion, order, and unity. Then, by responding to the questions related to the difference of the good from beauty, they demonstrate that the other definitions and meanings of beauty can be interpreted in the same way, and that the truth of beauty is the same as the good in the sense of unity. Finally, they conclude that beauty is the cause of existence and the end of everything. Therefore, ethics and aesthetics are considered to be two dimensions of Plato’s unitary ontology. Manuscript profile

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7 - Logos and Motion in Heraclitus
Seyyed Mohammad Reza Hosseini Khameneh Seyyed Mohammad Reza Hosseini Khameneh

Heraclitus is usually recognized as a philosopher who believes in the motion and becoming of all things. He also maintains that there is a kind of conflict among opposites, which finally leads to their unity. However, not much attention is paid to the fixed principles t More

Heraclitus is usually recognized as a philosopher who believes in the motion and becoming of all things. He also maintains that there is a kind of conflict among opposites, which finally leads to their unity. However, not much attention is paid to the fixed principles that exist in his philosophy. The most important of all of them is logos, which is also referred to by some other terms such as fire, God (theos), etc. Logos is a fixed divine principle which establishes harmony among all things, and a philosopher is an individual who hears the words of logos and acts accordingly. Therefore, it can be said that, in addition to the becoming of worldly things, Heraclitus also speaks of unity and consistency in his philosophy. Manuscript profile

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8 - The Brilliant Jewel of Islam in Seville: A Historical Analysis of Ibn Arabi’s Fusus al-Hikam
Masood Ahmadi Afzadi

Ibn Arabi is one of the prominent figures in the field of theoretical gnosis in the world of Islam. He enjoys a unique status among Muslim gnostic-writers thanks to his benefitting from the legacy of distinguished Muslim and, particularly, Iranian gnostics, on the one h More

Ibn Arabi is one of the prominent figures in the field of theoretical gnosis in the world of Islam. He enjoys a unique status among Muslim gnostic-writers thanks to his benefitting from the legacy of distinguished Muslim and, particularly, Iranian gnostics, on the one hand, and the philosophical legacy of Muslim thinkers of the West, especially, of Seville, on the other hand. The cultural center of Andalusia, which was the philosophical meeting point of Islamic gnosis with Christian gnosis and, especially, Jewish gnosis for centuries, clearly reflects Ibn Arabi’s influence over these gnostic schools and indicates the necessity of making a continuous effort at gaining a thorough knowledge of the different aspects of his thoughts and works. From among all his works, Fusus al-hikam seems to be the best criterion for learning about Ibn Arabi because this great book provides a trustworthy account of the history of Islamic gnosis and Andalusia. Several commentators have commented on Fusus al-hikam, but not all of them have praised the writer, and some of them have even criticized his ideas in their commentaries. Nevertheless, all of them have praised the magnificence of his thoughts in this work. The present paper casts an analytic glance at Ibn Arabi’s character and examines this book based on the ideas of its writer and commentators in terms of form and content. It is hoped that the findings of this study can pave the way for more comparative research in the interreligious atmosphere of Andalusia and contribute to a better understanding of this distinguished figure of the Andalusia school as the crossroad of cultures. Manuscript profile

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9 - A Critical Evaluation of Hegel’s Reading of the Origin of Heraclitus’ Doctrines
Dariush Darvishy

At the beginning of the modern period, German philosophy turned its eyes, more than to any other philosophical traditions, to Greek philosophy and borrowed its most fundamental principles from this school. This Hellenistic tradition in German philosophy, on the one hand More

At the beginning of the modern period, German philosophy turned its eyes, more than to any other philosophical traditions, to Greek philosophy and borrowed its most fundamental principles from this school. This Hellenistic tradition in German philosophy, on the one hand, granted a new depth to these teachings and, on the other hand, resulted in some misunderstandings about Greek philosophy. This paper is intended to formulate one of the most well-known of such misunderstandings. This misunderstanding is rooted in the bases of Heraclitus’ teachings. Some ancient philosophers, such as Plato and Aristotle, who studied Heraclitus’ book, believed that the doctrine of motion was the basis of all his other doctrines. This was the case while Hegel, at a time when German modern philosophy was at its height of development, tried to bring his philosophy into harmony with Heraclitus’ doctrines. However, since it was impossible, he brought Heraclitus’ doctrines into harmony with the fundamental principles of his own philosophy. For example, he considered the basis of this early philosopher’s philosophy to be, not the doctrine of motion, but the identity of opposites. This reading of Hegel was soon accepted by some of researchers of Greek philosophy. In this paper, the writer has tried to demonstrate that a return to an ancient reading of the basis of Heraclitus’ philosophy is much more justified than accepting a Hegelian reading of the nature of its fundamental principles. Manuscript profile

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10 - God in Process Theology and Mulla Sadra
Hamed Naji Isfahani

This paper presents a comparative study of two philosophical trends. Therefore, it has been organized in two parts: process theology and Sadrian Transcendent Philosophy. Process theology appeared in the 20th century as one of the developmental thought processes followed More

This paper presents a comparative study of two philosophical trends. Therefore, it has been organized in two parts: process theology and Sadrian Transcendent Philosophy. Process theology appeared in the 20th century as one of the developmental thought processes followed by philosophers in the field of religion. Given all the arguments and conflicts existing in the Middle Ages and Modernity’s atheism, its followers sought to present a new version of theology in which various notions such as God, His pre-eternity, His Power, the existence of evil in the world, the relationship between God and the world of being, and the relationship between the changing world and God are revisited. This new school, which was established by Alfred North Whitehead and expanded by Charles Hartshorne and David Ray Griffin, is presently studied in western academic centers as one of the prevalent theological and religious schools. In general, this school has made two contributions to the field of philosophy: 1) presenting a new version of theology, the conformity of which with holy texts is questionable; 2) presenting a new form of ontology and the quality of God’s relationship with the world. The Transcendent Philosophy was initially founded by Mulla Sadra and developed at three stages: the Avicennan stage of the understanding of existence, gradation of existence, and the individual unity of existence. Although Mulla Sadra has not distinguished these three stages from each other in his magnum opus, al-Asfar, the evolution of his ideas in his various treatises attest to this developmental process. Through discovering the principiality of existence, he proceeded to generalize his understanding of existence from the level of concept to the level of referent. Finally, he presented a new model of God’s relationship with the world of being, which can be practically explored based on the development of his philosophical thoughts. This new approach to the concept of existence affected most theological concepts in the field of religion and prompted him to provide a new version of theology. The writer believes that, unlike Mulla Sadra’s system of individual unity, which is in the process of change, his gradational system is a relatively complete one. It is noteworthy that there is a relative conformity between the fundamental principles of the graded unity of existence and those of the Christian process theology. Of course, as explained in the paper, the Sadrian school is much more efficient and accurate than process theology in understanding religious and comparative teachings. Therefore, in addition to posing the discussion of process theology and its new achievements concerning religious concepts, the present paper compares this school with Mulla Sadra’s system of gradational wisdom and explores it strengths and weaknesses. Manuscript profile

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11 - Specific Unity or Plurality of Man in Ibn Sina, Suhrawardi, and Mulla Sadra
‘Abdullah Salavati

The specific unity or plurality of man is one of the problems that has often remained a marginal one and taken for granted as a presupposition in traditional philosophy. In the past, most Muslim philosophers defended the specific unity of man. However, the opponents of More

The specific unity or plurality of man is one of the problems that has often remained a marginal one and taken for granted as a presupposition in traditional philosophy. In the past, most Muslim philosophers defended the specific unity of man. However, the opponents of this idea posed the specific plurality of man using a demonstrative method. Of course, in the works of some of the advocates of the specific unity of man, such as Ibn Sina, there are some pieces of evidence attesting to this theory. This paper discusses and examines the curve of the evolution of the specific plurality and inequality of man with reference to some prominent and influential thinkers such as Ibn Sina, Suhrawardi, and Mulla Sadra. This curve has undergone some fluctuations in the philosophical and kalami schools of the world of Islam. Nevertheless, the process of its development entails the following theories: specific plurality of man at the level of evidence by Ibn Sina, graded specific unity (unequal equal human beings) by Suhrawardi, and three models of purely ontological and graded specific unity, the quiddative graded specific unity seeking ontological graded specific unity, and quiddative graded specific plurality seeking ontological graded specific unity by Mulla Sadra. It is noted that each of the three-fold Sadrian models exists in two apriori and aposteriori forms. The Sadrian specific plurality, because of its relying on solid supporting principles, having a variety of models, and entailing apriori and aposteriori forms of specific plurality, created a transformed atmosphere of inequality of human beings. In order to demonstrate the substantial difference between this type of plurality and the specific plurality of human beings before Mulla Sadra, the writer has referred to the former as human life-specific model. Manuscript profile

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12 - A Critical Study and Explanation of Mulla Mohammad Na‘im Taleqani’s Approach to the Theory of the Individual Unity of Existence
Seyyed Shahriyar Kamali Sabzewari

In the view of Mulla Mohammad Na‘im Taleqani, the theory of the individual unity of existence necessitates either the absolute identity of Almighty Necessary with objects or His possible being. Therefore, several objections can be advanced against this theory, which ren More

In the view of Mulla Mohammad Na‘im Taleqani, the theory of the individual unity of existence necessitates either the absolute identity of Almighty Necessary with objects or His possible being. Therefore, several objections can be advanced against this theory, which render it into an implausible and unacceptable one. Here, after analyzing his view regarding this theory through using such concepts as the copulative existence of the effect and encompassing plurality and distinction, the writer clarifies the theory of the individual unity of existence and demonstrates that none of the mentioned objections are justified. He finally concludes that Taleqani has failed to explain and analyze gnostics’ views regarding this theory. Manuscript profile

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13 - The Problem of Essential Oneness and its Relationship with the Representativeness of the Unity of Concept Based on the Unity of Referent
Seyyed Majid Mirdamadi

In this paper, while demonstrating the representativeness of the concept of the one based on the single referent and rejecting the possibility of abstracting the single concept from multiple referents, the writer refutes Ibn Kamuneh’s paradox regarding the argument of t More

In this paper, while demonstrating the representativeness of the concept of the one based on the single referent and rejecting the possibility of abstracting the single concept from multiple referents, the writer refutes Ibn Kamuneh’s paradox regarding the argument of the oneness of the Divine Essence and explains the essential unity of Almighty Truth. His paradox holds true based on the principiality and heterogeneity of existences and the principiality of quiddity; however, it is refuted based on the principiality and particular gradation of existence. This study was carried out following the descriptive-analytic method and a critical approach. Its most important conclusions include: 1) Concept and referent are essentially one; 2) Abstracting a single concept from multiple referents in terms of multiplicity is impossible; 3) Common truth is the origin of abstracting a single concept; 4) The unity of concept represents the unity of the referent; 5) Attributing the title of the necessity of existence to its truth is the same as attributing an essential entity to the essential thing, and the concept of the necessity of existence is derived from the innermost of the necessary existence without a determining and causal mode; 6) Ibn Kamuneh’s paradox regarding the argument of the Oneness of the Necessary being is rejected based on the impossibility of deriving a single concept from multiple referents, and 7) If the Necessary Being is considered to be pure existence or simple, no objection will be leveled. Manuscript profile

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14 - Simple Human Intellect in Mulla Sadra
Furugh al-Sadat Rahimpoor Maryam Fakhr al-Dini

In this paper, through examining the meanings of the “simple intellect” in Mulla Sadra’s view, the writers have tried to clarify its specific meaning in relation to the human soul. He maintains that unity and simplicity are among the characteristics of the simple human More

In this paper, through examining the meanings of the “simple intellect” in Mulla Sadra’s view, the writers have tried to clarify its specific meaning in relation to the human soul. He maintains that unity and simplicity are among the characteristics of the simple human intellect, and that the general acquisition of intelligible forms by the simple intellect is a particular attribute which distinguishes it from other levels of perception. The simple human intellect is a name coined for the level of acquired intellect in order to, firstly, explain the specific features of this level, that is, simplicity and unity, and secondly, to emphasize the ontological harmony of the acquired intellect with the “Active Intellect”, which is the origin of the emanation of intelligible forms and is in unity with the acquired reason. Mulla Sadra also uses the term “the simple intellect” to clarify the process of the descent of revelation and considers the descent of the Qu’ran to be the product of the union of the simple intellect of the human soul with the Active Intellect or the “Holy Spirit”. It is through this union that the “Divine Pen” or the same Active Intellect portrays intelligible forms on the tablet of the prophet’s rational soul. Manuscript profile

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15 - The Relationship between Existence and Quiddity in the Transcendent Philosophy
Maqsud Mohammadi

The kind of the relationship between existence and quiddity in the Transcendent Philosophy has been propounded in the discussions on the principiality of existence and the mentally-posited nature of quiddity. Mulla Sadra has explained this relationship in two ways. On t More

The kind of the relationship between existence and quiddity in the Transcendent Philosophy has been propounded in the discussions on the principiality of existence and the mentally-posited nature of quiddity. Mulla Sadra has explained this relationship in two ways. On the one hand, he argues that existence is originally and essentially realized, and quiddity is realized by accident and through the mediation of existence, with which it is eventually united. On the other hand, he believes that it is only “existence” which is objectively realized, and quiddity never steps into the realm of existence and is merely a mentally-posited affair which the intellect abstracts from existence. These two apparently different interpretations seem to have created a confusion among the researchers in this field. That is why some of them have accused him of contradiction, and some others have tried to justify this contradiction in a way. However, a reference to Mulla Sadra’s collection of works makes it clear that these two interpretations are not contradictory. When he states that existence and quiddity are realized by essence and by accident, respectively, he is referring to the nature of the existent, and when he negates the existence and realization of quiddity, he is referring to quiddity in separation from existence. In this paper, the writer has tried to clarify this point by reference to the works of Mulla Sadra himself. Manuscript profile

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16 - Unity of Being, Unity of Intuition, and Speaking of God
Ghasim Kakaie Tayyebeh Masoumi

One of the most important discussions in Islamic philosophy, kalam, and gnosis is speaking of God. The “unity of being” and “unity of intuition” have been proposed as two approaches to the quality of the relationship between the wayfaring gnostic servant and God and spe More

One of the most important discussions in Islamic philosophy, kalam, and gnosis is speaking of God. The “unity of being” and “unity of intuition” have been proposed as two approaches to the quality of the relationship between the wayfaring gnostic servant and God and speaking of Him. Each of these approaches has some representatives in the tradition of Islamic gnosis and each has specific beliefs regarding gnostic unity. In this paper, through explaining the theories of the unity of being (based on Ibn Arabi’s ideas) and the unity of intuition (based on ‘Ala al-Dawlah Semnani’s views), the writers initially discuss their differences concerning unity. Then they explore the concept of “personal God” as one of the necessities and basic principles of the theory of the unity of intuition as opposed to the Absolute God of the theory of the unity of being. Manuscript profile

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17 - Contexts and Causes of Posing Inconsistent Philosophical Theories in Mulla Sadra’s Works
Saeed Anvari

In his various works, Mulla Sadra has presented different views concerning certain philosophical issues which cannot be gathered in a single philosophical system. In this paper, with reference to such issues, the writers have examined the causes of these different views More

In his various works, Mulla Sadra has presented different views concerning certain philosophical issues which cannot be gathered in a single philosophical system. In this paper, with reference to such issues, the writers have examined the causes of these different views. For a more thorough study of the related cases, they have investigated different theories including the trans-substantial motion, the mediating movement, the cause of time, the nature of knowledge, God’s knowledge of particulars, divine activity, the cause-effect relation, the criterion for the dependence of possible beings on the Necessary Being, meanings of quiddity, the quality of attribution of existence to quiddity, unity of being, immateriality, and createdness of the soul. A study of these issues indicate that the existence of different views in Mulla Sadra’s works is rooted in one of the following factors: 1) a change in his philosophical theories and ideas over time (initially, he believed in the principiality of quiddity, then in the principiality of existence and gradedness of being, and finally in the individual unity of existence); 2) observing the instructional aspect in expressing his views, 3) posing his theories based on different principles (people, graded unity of being, and individual unity of existence); 4) trying to compose a pseudo-encyclopedic series of books on philosophical discussions. Manuscript profile

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18 - A Critique of “the Methodological Role of the Principle of Nothing Proceeds from the One but the One”
Mahdi ‘Azimi

“The Methodological Role of the Principle of Nothing Proceeds from the One but the One” is the title of an article the writer of which believes that the explanation of this principle is limited to a number of problems in the field of metaphysics in its particular sense. More

“The Methodological Role of the Principle of Nothing Proceeds from the One but the One” is the title of an article the writer of which believes that the explanation of this principle is limited to a number of problems in the field of metaphysics in its particular sense. Therefore, any reference to it “in order to demonstrate logical and natural problems and some problems in metaphysics in its general sense” is unjustified. In this paper, in response to the above claim, the writer shows: 1) this idea was initially proposed by Mulla Sadra and later evaluated and developed by Hakim Sabziwari (although the article mentioned above refers to Mulla Sadra’s view and Sabziwari’s evaluation and development of this view, it does not provide any response to it); 2) the origin of this view neglects the limit of modal unity; 3) all through this article the true One is mixed with the one truth; 4) in the mentioned article, the original principle and its opposite are intermingled, and the claim of the original principle also effects its opposite, and 5) the writer of the same article considers the “impossibility of inferring a single concept from multiple referents” to be one example of the false applications of the principle of “Nothing proceeds from the One but the One”, whereas philosophers have not resorted to this principle in this regard. It seems that this error originates in equating the relationship between the concept and the referent with causality. Even if we assume that it is correct, it is better to say that this problem is based on the opposite of this principle rather than its original form. However, the claim made in the article, if assumed correct, entails the original principle and not its opposite. Moreover, the mentioned problem is not even based on the opposite of the principle. Manuscript profile

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19 - A Study of ‘Allamah Tabataba’i’s Argument on Referring the Theory of “Gradation of Existence” to the Theory of the “Individual Unity of Existence”
Hossein Kalbasi Ashtari Mehdi Sa‘atchi

The theory of the individual unity of being is the basis of gnostic ontology. Therefore, a number of gnostic researchers have tried to demonstrate this theory in order to defend and explain their standpoint in this regard. The contemporary philosopher and gnostic, ‘Alla More

The theory of the individual unity of being is the basis of gnostic ontology. Therefore, a number of gnostic researchers have tried to demonstrate this theory in order to defend and explain their standpoint in this regard. The contemporary philosopher and gnostic, ‘Allamah Tabataba’i, has also adduced some arguments in his works in order to prove this claim. In one of these arguments, through analyzing the argument of muta’allih philosophers concerning the congruent unity of being and its gradedness, he has demonstrated gnostics claim as to the individual unity of existence. This is an innovative and noteworthy argument regarding its way of reasoning, its dealing with the peripheral issues and different consequences of the problem and, particularly, its role in clarifying the relationship between the theories of gnostics and philosophers. After referring to each of these theories, the writers explain and analyze the above argument in this paper and examine some of its consequences. Manuscript profile

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20 - Problem of Correspondence in Mulla Sadra’s Ontological Epistemology
Shahnaz Shayanfar

The correspondence theory of truth is one of the most ancient and important theories concerning the knowledge of truth. Muslim philosophers share the same interpretation of the above theory and consider it as the correspondence of the subject and object, which is a pure More

The correspondence theory of truth is one of the most ancient and important theories concerning the knowledge of truth. Muslim philosophers share the same interpretation of the above theory and consider it as the correspondence of the subject and object, which is a purely quiddative kind of correspondence. In line with early philosophers, Mulla Sadra speaks of the quiddative unity of the subject and object in relation to the discussion of mental existence and the other issues related to knowledge. The present paper intends to provide an answer to the question of how we can speak about the ontological correspondence of the subject and object in Mulla Sadra’s philosophy based on its internal capabilities. Here, through explaining some of the exclusive features and principles of his philosophy, such as his ontological view of knowledge, the distinction between knowledge and mental form, the graded unity of existence, man’s previous beings and, following it, the presential perception of phenomena the writer has tried to explicate the ontological correspondence of the subject and object. The results of the conducted research indicate that quiddative correspondence comes after ontological correspondence. In other words, if we agree with quiddative correspondence, we should initially and necessarily agree with ontological correspondence as a basis for the former. Manuscript profile

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21 - Mulla Sadra on Oneness of Being
Seyyed Morteza Hosseini Shahroudi Mohammad Ali Vatandoust

In the process of development of his philosophical thoughts, Mulla Sadra managed to move from graded unity to the individual unity of existence based on his own philosophical principles. Through interpreting causality as epiphany, he limited the truth of existence to Al More

In the process of development of his philosophical thoughts, Mulla Sadra managed to move from graded unity to the individual unity of existence based on his own philosophical principles. Through interpreting causality as epiphany, he limited the truth of existence to Almighty Necessary and considered other than Him to be the emanations and different forms of the Necessary Single Existence. The writers of this paper intend to present Mulla Sadra’s ultimate theory on the oneness of being and reveal the identity of the oneness of being in the Transcendent Philosophy with gnostics’ idea of this concept. Manuscript profile

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22 - Explanation of Gnostic Theophanic Locutions in the Epistemology of the Transcendent Philosophy
Mohammad Nejati

Ambiguity and contradiction of expression are among the most important features of gnostic theophanic locutions in the field of epistemology. In Mulla Sadra’s view, the clarity or ambiguity of gnostic intuition is directly related to the extent of the gnostic’s soulish More

Ambiguity and contradiction of expression are among the most important features of gnostic theophanic locutions in the field of epistemology. In Mulla Sadra’s view, the clarity or ambiguity of gnostic intuition is directly related to the extent of the gnostic’s soulish gradedness and sincerity of innermost in the process of the union of the intellect and intelligible and Shar‘i ascetic practice. Accordingly, he sees the rise of ambiguity in intuition as a product of the lack of gradedness of the gnostic’s soul and also the lack of Shar‘i ascetic practices, which leads to possible manipulations of affirmation and errors and diversions in this process. Regarding the problem of contradiction, based on his ontological principles, Mulla Sadra considers theophanic locutions a contradictory category due to their inclusion of their claims of immanence and unity with God’s essence, which necessitate duality in the essence of external objects. Based on the features mentioned above, he explicitly introduces theophanic locutions as the plight of religion and religious beliefs. However, based on his own epistemological principles, he tries to exonerate the gonstics believing in the Unity of Being, such as Bayazid and Hallaj, from this charge. On the basis of the tasha’un (modes) relationship between the Truth and creation, Mulla Sadra believes that these gnostics’ experience of annihilation means forgetting themselves and their I-ness or egoism and paying their complete attention to God’s Essence. The probable shortcoming of theophanic locutions lies in the fact that these gnostics have experienced the highest level of the union of the intellect and intelligible, which necessitates the same union by essence and by accident. However, such an experience cannot be qualified with unity and immanence, which are the basic features of sufis’ theophanic locutions. Manuscript profile

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23 - Mulla Sadra: From General Gradation to Particular Oneness
Abdolali Shokr Morteza Hamedi

The term “gradation” was used first in logical discussions. Later some thinkers such as Ibn Sina and Suhrawardi employed it in the realm of philosophy as well. A study of the collection of Ibn Sina’s works indicates that he only treaded on the path of general gradation. More

The term “gradation” was used first in logical discussions. Later some thinkers such as Ibn Sina and Suhrawardi employed it in the realm of philosophy as well. A study of the collection of Ibn Sina’s works indicates that he only treaded on the path of general gradation. Suhrawardi, who paved the way for particular gradation in Mulla Sadra’s philosophy, considered existence to be mentally-posited. Thus he turned to gradation in essence and quiddity; a theory which was not accepted by Mulla Sadra and Peripatetic philosophers. If principiality, unity, and gradation of existence constitute the three main pillars of the Transcendent Philosophy, particular gradation and particularly particular gradation complete the Sadrian school of philosophy and signify the peak of its excellence. Mulla Sadra initially proposed particular gradation in order to reject general gradation and the theory of the difference of beings. Then he tried to provide a new interpretation for it in comparison to the Illuminationist particular gradation. While rejecting this kind of gradation and through being inspired by gnostic thoughts and the revealed Qur’anic verses, he introduced a particularly particular gradation to justify the multiplicity of existents and provide a new interpretation of oneness which is in line with gnostic oneness. Manuscript profile

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24 - Mulla Sadra’s Gnostic Explanation of the Theory of the Individual Unity of Existence
Monireh Sayyid Mazhari

Mulla Sadra’s profound philosophical deliberations, which were accompanied by his intuitive contemplations, regarding the truth of being, finally led him to the theory of the individual unity of existence. In line with gnostics, he explicitly acknowledges the necessity More

Mulla Sadra’s profound philosophical deliberations, which were accompanied by his intuitive contemplations, regarding the truth of being, finally led him to the theory of the individual unity of existence. In line with gnostics, he explicitly acknowledges the necessity of believing in this theory in some of his works, particularly, in his gnostic treatise of Iqaz al-na’imin. In order to provide a gnostic explanation for this theory in the realm of ontology, Mulla Sadra resorts to ontological terminology, describes the relationship between existence and quiddity, and discusses the validity of quiddities in terms of both their fact-itself individuation and ontological descent. In doing so, he initially propounds the theory of the graded unity of existence and states some delicate points in relation to its content. Then, based on the eternal and pre-eternal non-existential nature of possible things, he uses a gnostic language to clarify the individual unity of existence. Finally, he concludes that the unity or oneness of existents in their ontological essence is of an individual and permeating type rather than a specific one. In his view, true existence is exclusively limited to the existence of the Almighty, and all possible beings are the manifestations, appearances, and modes of the attributes of the existence of the Truth and enjoy a shadow-like existence in comparison to Him. Manuscript profile

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25 - A Critical Study of Fayyad Lahiji’s View of the Gnostic Oneness of Being
mahmoud saidi hadi hashemi

One of the most important issues in theoretical gnosis which gnostics have tried to explain in the light of gnostic principles is the oneness of being. Nevertheless, the basic problem here is the demonstration of this gnostic theory. Fayyad Lahiji, one of the most promi More

One of the most important issues in theoretical gnosis which gnostics have tried to explain in the light of gnostic principles is the oneness of being. Nevertheless, the basic problem here is the demonstration of this gnostic theory. Fayyad Lahiji, one of the most prominent Shi‘ite mutikalimun and philosophers, initially advanced certain criticisms against the theory of the oneness of being based on the principles of the Peripatetic philosophy, then equated it with the graded oneness of being in the Transcendent Philosophy, and finally provided a philosophical kalami critique of Muhaqqiq Dawani’s theory in this regard. The present study indicates that Lahiji’s criticisms of the theory of the oneness of being were rooted in his ignorance of the related gnostic principles and the fact that the gradedness of being is different from the oneness of being in the view of gnostics. Hence, one cannot equate the oneness of being with the gradedness of being. Dawani’s theory also suffers from confusing the meanings of shared gnostic/philosophical and kalami terminology with each other. Manuscript profile

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26 - Particular Gradation of Being in the View of Aqa Ali Mudarres and its Difference from other Kinds of Particular Gradation
Seyyed Shahriyar Kamali Sabziwari

In the Transcendent Philosophy, the basis of particular gradation is the return of the shared element to the distinguishing factor. This is a general rule and criterion for particular gradation, based on which at least three types of such gradation can be defined. In th More

In the Transcendent Philosophy, the basis of particular gradation is the return of the shared element to the distinguishing factor. This is a general rule and criterion for particular gradation, based on which at least three types of such gradation can be defined. In the first type, plurality dominates oneness so that all beings and plural things in the world merely share the aspect of being in existence. In the next type, oneness dominates plurality so that all the multiple beings of the world comprise the stages of a single being. The third type of particular gradation is midway between the other two types. Based on the particular gradation discussed by Aqa Ali Mudarres in the book of Bidayah al-hikam, oneness dominates plurality among possible multiple beings because all of them comprise the different grades of a single and absolute being. However, between the Almighty Necessary and the collection of possible multiple things, it is plurality which dominates oneness. Manuscript profile

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27 - The Relationship between the Graded Unity of Existence and the Theory of Perfect Man in Mutahhari
Reza Safari Kandsari

Different philosophical and gnostic schools have each presented some theories regarding the perfect Man relying on their own specific worldviews. Believing in a worldview based on the “individual unity of existence”, gnostics maintain that it is only the Truth which exi More

Different philosophical and gnostic schools have each presented some theories regarding the perfect Man relying on their own specific worldviews. Believing in a worldview based on the “individual unity of existence”, gnostics maintain that it is only the Truth which exists, and what is other than the Truth is only among the modes and manifestations of the Truth. In the view of this group, the perfect Man is a human being who has attained supreme glory. Such a person is indeed the locus of the manifestation of essential and nominal perfections of the Truth rather than having a different existence from the Truth. In his critique of gnostics’ theory of perfect Man, Mutahhari, based on the theory of the graded unity of existence, believes that the perfect Man is a human being who, while actualizing all goals and values to the level of moderation in oneself, has a single goal in mind which is the same proximity to God. According to the gradedness of existence, multiple goals and a single goal are the same but are different in their levels. In multiple goals, the intentions and the ultimate levels of divine proximity are also different. In other words, in the view of Mutahhari, as the graded unity of existence dominates the truth of being, a human being who has attained the graded goal is the same perfect Man. In this paper, the writer explains that none of Mutahhari’s criticisms of gnostics’ views are justified, and explicit references in the related texts demonstrate the falsity of his objections. Therefore, gnostics provide a more complete explanation of the perfect Man, and the existence of this human being is consistent with the individual unity of existence. Manuscript profile

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28 - Natural Causality and Metaphysical Causality: Homonymy or Polysemy in Mulla Sadra
Maryam Heydari Hamid Reza Ayatollahy‬‏

Causality is one of the most important philosophical problems which has undergone vast semantic changes in the course of history. This process has sometimes occurred in the mould of empirical explanation and sometimes in the mould of philosophical explanation. The vastn More

Causality is one of the most important philosophical problems which has undergone vast semantic changes in the course of history. This process has sometimes occurred in the mould of empirical explanation and sometimes in the mould of philosophical explanation. The vastness of such changes has led some thinkers to believe that there is a large semantic gap between metaphysical and natural kinds of causality, and the relationship between them is merely of the type of homonymy. The spread of this view among some philosophers and scholars has made any kind of agreement among them impossible. As a result, no comparative study can be carried out in these two fields concerning their shared concepts. Although some of the followers of the Transcendent Philosophy advocate the same view, the philosophical principles of Mulla Sadra have removed any kind of breach or borderline between these two fields and defines them in the same way. Accordingly, it can be claimed that natural causality is the degraded form of metaphysical causality and, thus, the unison of the two fields, their proximity to each other, and any interaction between them will be inevitable. Manuscript profile

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29 - A Critical Study of Hakim Sabziwari’s Innovative Arguments on the Trans-Substantial Motion
Hussein Ali Shidanshid Mohammad Hadi Tavakkoli

Among the various arguments that Hakim Sabziwari has adduced in his Sharh-i manzumah for demonstrating the theory of the trans-substantial motion, five appear to be among his own innovations at first glance. They include reasoning through the qualitative motion of ideas More

Among the various arguments that Hakim Sabziwari has adduced in his Sharh-i manzumah for demonstrating the theory of the trans-substantial motion, five appear to be among his own innovations at first glance. They include reasoning through the qualitative motion of ideas in heavenly souls, reasoning through the renewal of Ideas, reasoning through the unified origination of the world, reasoning through the purposiveness of nature, and reasoning through the shadow-like unity of the soul. The present paper is aimed to report, analyze, and criticize such arguments. The conducted study indicates that four of these arguments can be considered to be among his innovations. The philosophical significance of these four-fold arguments mainly arise from the fact that they manifest the place of the theory of the trans-substantial motion, have mutual interactions with other problems in the field of the Transcendent-Philosophy, promote scrutiny regarding the different aspects and effects of this theory, and demonstrate the harmony and consistency among the various sections of Sadrian Transcendent Philosophy. However, the mentioned arguments are neither simple and explicit nor capable of proving this theory based on a few premises. Manuscript profile

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30 - A Critical Study of Functionalism with a Glance at Mulla Sadra’s Self-Knowledge
Reza Safari Kandsari

The relationship between the body and the soul is one of the complex issues in philosophy. The Cartesian and Platonic dualism is one of the solutions offered for this problem. Descartes and Plato believed that the soul and body are two different substances and enjoy the More

The relationship between the body and the soul is one of the complex issues in philosophy. The Cartesian and Platonic dualism is one of the solutions offered for this problem. Descartes and Plato believed that the soul and body are two different substances and enjoy their own particular domains and features. Contemporary philosophers of the mind have also introduced a number of views in order to resolve the problems of substantial dualism. The theories of behaviorism and the identity of the mind and body deny the substantive nature of the soul and employ the words “mind” and “mental states” instead of the word “soul” and maintain that mental states are the same behavioral and brain-related states. However, while acknowledging the problems of dualism, the behavioral approaches, and the standpoint of the identity of the mind and brain, the advocates of functionalism provide an impartial interpretation of the mind (its being abstract or concrete) and believe that mental states are the same functional states which perform certain functional roles based on mental input and output and other mental states. Islamic philosophers and mutikallimun have also tackled the enigma of the soul and body and Plato’s substantial dualism. Ibn Sina and Suhrawardi deny the priority of the soul to the body (Platonic theory) but consider the essence of the soul and body to be immaterial and corporeal, respectively. Most mutikallimun reject the idea of the soul as an immaterial and self-subsistent substance and view it as a delicate kind of body. In line with functionalists, Mulla Sadra was well aware of the problems associated with considering the soul as an immaterial or corporeal substance and argued that the essence of the soul is not purely immaterial or material; rather, it is initially corporeal and then becomes immaterial through trans-substantial motion. He also stated that, based on the shadowy true unity, the soul is an intermediate world inclusive of both materiality and immateriality and becomes material and immaterial based on the states of its grades. Although both functionalists and Mulla Sadra reject the mind’s (the soul in Mulla Sadra’s view) being purely immaterial or corporeal, Mulla Sadra provided a more accurate explanation of the body-soul relation in comparison to functionalists, who hold a physicalist view of the mind. This is because he does not limit being exclusively to nature. Manuscript profile

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31 - A Critical Study of the Objections against Ḥakīm Ghomsheī’s Argument on Demonstrating the Necessity of God’s Existence
Reza Hesari Mojtaba Mirdamadi Abolfazl Rezai

Several arguments have been adduced on demonstrating the individual unity of being. Most of these arguments, which have been presented by such gnostics as Dāvood Qayṣarī, Ḥamzah Fanārī, and Ibn Turkah, suffer from some defects in terms of a confusion of concept and refe More

Several arguments have been adduced on demonstrating the individual unity of being. Most of these arguments, which have been presented by such gnostics as Dāvood Qayṣarī, Ḥamzah Fanārī, and Ibn Turkah, suffer from some defects in terms of a confusion of concept and referent. In his glosses on Tamhīd al-qawā’id (the section on the arguments on the demonstration of the individual unity of existence), Ḥakīm Moḥammad Rezā Ghomsheī has presented an argument which demonstrates the pre-eternal necessity of God. However, three criticisms have been advanced against it. The first concerns the meaning of the absolute nature of being, which has been stated ambiguously. The second criticism questions the confusion of concept and referent. The first part of the third criticism targets the whole argument, based on the presupposition of the realization of the essence of nature, and its second part objects to the consistency of the realization of the essence of the nature of existence with limited existences, as acknowledged in Ghomsheī’s argument. Finally, the fourth focuses on the absence of any kind of innovation in this argument. Following an analytic-comparative method, this paper examines all these criticisms and responds to the first three of them. Accordingly, the authors acknowledge the truth of Ḥakīm Ghomsheī’s argument by presenting a detailed discussion in this paper. Manuscript profile

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32 - A Critical Analysis of Ḥakīm Gharawī Isfahānī’s View of the Levels of Divine Manifestations
Mostafa Azizi Alavijeh

One of the epistemological innovations of Ḥakīm Gharawī Isfahānī entails his gnostic and intuitive approach in practice and theory. Based on the fundamental principles of the Transcendent Philosophy, Muḥaqqiq Isfahānī has proposed an innovative view regarding the levels More

One of the epistemological innovations of Ḥakīm Gharawī Isfahānī entails his gnostic and intuitive approach in practice and theory. Based on the fundamental principles of the Transcendent Philosophy, Muḥaqqiq Isfahānī has proposed an innovative view regarding the levels of the determinations and manifestations of Almighty Truth. He emphasizes the “graded unity of existence” instead of the “individual unity of existence”, “copulative existence and illuminative relation” instead of “manifestations and epiphanies”, and “simple truth and pure existence” instead of “absoluteness of the source of division”. Ḥakīm Isfahānī introduces three specifications for the truth of existence: the “negatively conditioned” level of non-existential limits or pure existence, the level of “non-conditioned” from contingent limits or holy blessing, and the level of “conditioned-by-something” in the sense of the act of Almighty Truth. This division is different from the related division in theoretical gnosis. In this study, the author initially analyzes the levels of manifestations in the view of Muḥaqqiq Isfahānī and then evaluates them. Manuscript profile

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33 - Human Soul: A Supreme Example of God in the Transcendent Philosophy
Mojtaba Afsharpour Mohammad Mehdi Gorjian Mohsen Qomi

One of the aspects that has been referred to in the Transcendent Philosophy for attaining the knowledge of God through the knowledge of the soul is that the human soul is a supreme example of God. This means that God has created the human soul similar to Himself in term More

One of the aspects that has been referred to in the Transcendent Philosophy for attaining the knowledge of God through the knowledge of the soul is that the human soul is a supreme example of God. This means that God has created the human soul similar to Himself in terms of essence, attributes, and acts so that the knowledge of the soul could function as a means of attaining the knowledge of God in these three realms. However, it is noteworthy that God Almighty is pure from a like. Therefore, an example is different from a like. A careful study of Mullā Ṣadrā’s works reveals that he followed this theory seriously and tried his best to grant it a demonstrative nature. However, he never introduced it in a coherent and well-defined manner in a book or a chapter but dealt with its different dimensions in different chapters and works in relation to other discussions. Therefore, it is necessary to introduce this theory and the related interpretations in a coherent form. After some preliminary explanations regarding the Sadrian supreme example theory, this paper examines and analyzes the most important dimensions of the soul as an example of God and the related analyses in order to identify the most significant aspects of this feature of the human soul. Manuscript profile

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34 - Anthropological Explanation of Death in Mullā Ṣadrā’s two Systems of Graded Unity and Individual Unity of Existence
Abdollah Salavati Fatemeh Kookaram

This study discusses the problem of death based on Mullā Ṣadrā’s two systems of graded and individual unities of existence and intends to explain death relying on anthropological principles. The most important of such principles include Man’s multi-dimensional nature, o More

This study discusses the problem of death based on Mullā Ṣadrā’s two systems of graded and individual unities of existence and intends to explain death relying on anthropological principles. The most important of such principles include Man’s multi-dimensional nature, ontological gradedness, corporeal origination of the soul and its spiritual subsistence, the problem of the soul and its relationship with the body, human stations, and being the manifestation of divine names. Mullā Ṣadrā divides death into three natural, premature, and voluntary types. In his view, the soul plays an active and key role in death. The main question of the present study is what the principles of the anthropology of death are in Mullā Ṣadrā’s view. He believes that death is an ontological affair in the sense of the soul’s voluntary, forceful, or generative desertion of the world of sensibles. In Mullā Ṣadrā’s two philosophical systems, death has two different faces; in his system of graded unity, it means severing the relationship with the body in the light of ontological gradedness and, in the system of individual unity, it means cutting the relationship with a name and joining another name in the light of various manifestations. Manuscript profile

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35 - A Study of Ḥakīm Khājūī’s Objections to the Gnostic Theory of Oneness of Being
Mahmud Seydi Mohammad Javad Pashaei

As the basis of theoretical gnosis, oneness of being has provoked several debates among thinkers in the history of Islamic philosophy. Mullā Ismā‘īl Khājūī, one of the thinkers and Mutikallimun of the Safavid period and post-Sadrian era, has criticized this theory and c More

As the basis of theoretical gnosis, oneness of being has provoked several debates among thinkers in the history of Islamic philosophy. Mullā Ismā‘īl Khājūī, one of the thinkers and Mutikallimun of the Safavid period and post-Sadrian era, has criticized this theory and challenged it from different aspects. Khājūī rejects this theory based on the ontological differences between the Necessary Being and possible beings, absence of absoluteness in the Necessary Being, the lack of a rational argument for demonstrating the oneness of being, and the inefficiency of the arguments of some gnostics and mystics on proving this oneness. However, the present study postulates that Khājūī’s criticisms originate in confusing the different meanings of certain key terms in philosophical sciences and kalām with those in theoretical gnosis. Nevertheless, it seems that in certain cases, such as gnostics’ failure in adducing a rational argument for demonstrating the oneness of being, his criticism is justified. Manuscript profile

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36 - The Other and Individuation in Mullā Ṣadrā’s Philosophy
Zahra Karimi Majid Ziaei Ghahnavieh Alireza Hasanpour

The problem of other was propounded for the first time in Western philosophy by Emmanuel Levinas and its efficiency in justifying several ethical principles is undeniable. Moreover, it seems that the majority of present issues and complications in social and internation More

The problem of other was propounded for the first time in Western philosophy by Emmanuel Levinas and its efficiency in justifying several ethical principles is undeniable. Moreover, it seems that the majority of present issues and complications in social and international relationships can be resolved through a profound consideration of this problem. This discussion has apparently been developed during the contemporary period; however, several early philosophical views and ideas are also capable of resolving the related issues. One of the early philosophical schools with such a potential is Mullā Ṣadrā’s school of thought, which comprises the principles that are based on his ontological thoughts. The employment of the principles of the Transcendent Philosophy as a method of living can at least lead to some changes in People’s worldviews. For example, by lining up some philosophical principles such as the principiality and gradation of existence and the theory of existents’ manifestation, a new definition can be provided for the principle of individuation. Moreover, through a comparison of the principle of individuation with the Sadrian oneness of being, a number of noteworthy conclusions can be derived from this discussion. Manuscript profile

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37 - A Study of Specific Commonalities of Duties from Religious and Philosophical Perspectives: An Anthropological Approach
Ali Asghar Jafari Valani Habibeh Molapanah

This study investigates the problem of the possibility of similar duty from the viewpoints of religion and philosophy based on their anthropological principles. Since the problem of duty is tied to Man’s specific oneness and plurality, the study of religious and philoso More

This study investigates the problem of the possibility of similar duty from the viewpoints of religion and philosophy based on their anthropological principles. Since the problem of duty is tied to Man’s specific oneness and plurality, the study of religious and philosophical views in this regard could open some new horizons before us. Although religious figures and most philosophers advocate the “specific oneness” of human beings, existentialists acknowledge their specific multiplicity. Therefore, religions and most philosophers practically agree with the sameness of duties; however, theoretically speaking, it can be said that Man’s specific plurality necessitates the existence of different duties. Hence, it seems that there might be certain inconsistencies such as the contrast between Mullā Ṣadrā’s theory of Man’s specific multiplicity and his practical commitment to the similarity of duties. Nevertheless, to resolve this inconsistency, one can refer to Man’s stability in spite of their trans-substantial motion and specific plurality. Another contrast pertains to the verses referring to the essential equality of human beings and those emphasizing the performance of duties within the limits of one’s capabilities. One can refer to the difference between the stages of making the duties and their being made. Manuscript profile

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38 - 1
javad salmanzade

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39 - 1
حسین احسانی فر

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40 - A Study of Ibn Sīnā’s Argument on the Accidental Nature of Unity in Ilāhīyyāt al-Shifā’
Mihammadhadi Tavakoli

According to Aristotle, a number of philosophers in ancient Greece theorized that the “one” is an independent substance that performs a causal role in relation to other substances. Through clarifying the predicative nature of the “one” and referring to the false consequ More

According to Aristotle, a number of philosophers in ancient Greece theorized that the “one” is an independent substance that performs a causal role in relation to other substances. Through clarifying the predicative nature of the “one” and referring to the false consequences of the above theory, he tried to reject it. Ibn Sīnā has extensively investigated the theory of the one’s being a substance and Aristotle’s related criticisms in the ilāhīyyāt section of al-Shifā’. Unlike Aristotle, he has not merely referred to the one’s being a predicate and, rather, through a lengthy and complex argument, has tried to demonstrate that unity, as the source of the derivation of the one, is a necessary accident. Ibn Sīnā’ argument is prone to criticism from different aspects, the most important of which is the confusion of categorical and analytic accidents with each other. Unity is merely an analytic accident, and Ibn Sīnā’s argument is incapable of demonstrating its being a categorical accident. Manuscript profile

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41 - Sub-Strategy of Islamic Unity in the Thought of the Supreme Leader
Abbas Ali Nazar Nokandeh Morteza Khorrami

The unity of Muslims and Approximation of Islamic religions has been one of the concerns of great reformers, including Imam Khomeini. The Supreme Leader also has a process and systemic approach to unity and considers it not a temporary tactic to achieve some political g More

The unity of Muslims and Approximation of Islamic religions has been one of the concerns of great reformers, including Imam Khomeini. The Supreme Leader also has a process and systemic approach to unity and considers it not a temporary tactic to achieve some political goals but a strategy and an Islamic principle. According to this approach, the grand strategy of achieving the general goals of the Islamic Revolution and along with it, sub-strategies to achieve the intermediate goals can be found in some of his speeches. These sub-strategies and sub-goals, with a kind of convergence, pave the way for achieving those overall goals. The present article tries to examine one of these sub-strategies, namely the strategy of achieving Islamic unity, from his perspective through analytical and descriptive methods. Findings show that in his statements, the three pillars of strategy, namely, vision, review and evaluation of internal and external environment and strategies are mentioned. Manuscript profile

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42 - The effect of self- awareness on the creation of life quality in the architecture of religious places (case study: DezfulJam’e Mosque)
Ahmad Sarrafzadeh Minou Ghareh Baglou Mohammad Ali KayNejad

Human has always been in interaction, one of its aspects is the communication with himself. In this relationship, on one hand, human is placed as a self- aware being and on the other hand, as the real self. In such a way that common sense is affected by his existential More

Human has always been in interaction, one of its aspects is the communication with himself. In this relationship, on one hand, human is placed as a self- aware being and on the other hand, as the real self. In such a way that common sense is affected by his existential nature and affects the quality of life. The goal of the research can be considered to evaluate the biological aspects affecting the internal relationships of self- knowledge between human and the architectural body. Biological quality is created at different levels and shapes the environment in interaction with humans. The method of this research is a combination of qualitative and quantitative factors. So that, in the qualitative review, the topic is addressed using descriptions, observations and library studies, and in its quantitative aspect, it benefits from numerical data and analysis using the scientific method of Codas. The findings of the research show the formation of an internal relationship that has affected the quality of life and architectural environment. so that in each of the senses affecting self- awareness, Different quality levels are created. In this regard, it can be concluded that the purposeful design of architecture in order to shape the quality of life is influenced by the common senses of faith and time with the greatest impact, the sense of unity, presence and place with an average impact, and the sense of safety and awareness with the least impact. So that it is formed in a direct relationship between independent components (spatial physical perception, collective behavior, psychological) and connected components (common senses) and is a platform for achieving a desirable life. Therefore, this issue can be considered as a result of the internal relationship between three aspects of self- awareness, common senses and architecture, which is formed according to the relationship between independent and dependent components in architecture. Manuscript profile

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43 - Three Modalities of Being Based on Mullā Ṣadrā’s Three Philosophical Approaches
Ali Babaei

Mullā Ṣadrā’s philosophy has witnessed the rise of three approaches in its process of development: principiality of quiddity, principiality of existence based on graded unity, and principiality of existence based on individual unity. In the light of these three Sadrian More

Mullā Ṣadrā’s philosophy has witnessed the rise of three approaches in its process of development: principiality of quiddity, principiality of existence based on graded unity, and principiality of existence based on individual unity. In the light of these three Sadrian philosophical approaches, the discussion of the ‘three modalities of being’ has undergone some fundamental changes. In conformity to the first approach, the source of division is quiddity, which is divided into ‘necessity, possibility, and impossibility’. At this level, possibility refers to quiddative possibility. In the second approach, the common three modalities are promoted to necessity and possibility. At this level, possibility refers to indigent and ontological possibility. In the third approach, the division evolves into a two-fold division of ‘truth and false’. The concept of truth in this approach shares the same meaning and references with the three other meanings of ‘truth’ in the third approach – priority of the truth, existence of truth, and true union - and bears a ‘paradigm and analogue’ relationship to the truth discussed in the mother of all propositions. In other words, the mother of all propositions is similar to Almighty Truth among all propositions. Almighty Truth is interpreted as the Highest Truth among all existents, and the principle of non-contradiction is interpreted as the truest of all sayings and the truest of all origins. All mentioned ‘truths’ can be propounded based on the principles of Mullā Ṣadrā’s third philosophical approach. Manuscript profile

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44 - Predication of Truth and the Defective in the Views of Mullā Ṣadrā and some Contemporary Philosophers
Hadi Izanloo Ramin Golmakani Rasool Padashpoor

The problem of predication is one of the important discussions in philosophy and logic. Predication means the union of the subject and the predicate. In Mullā Ṣadrā’s view, the criterion for union is limited to existence; therefore, his ideas of the two primary essentia More

The problem of predication is one of the important discussions in philosophy and logic. Predication means the union of the subject and the predicate. In Mullā Ṣadrā’s view, the criterion for union is limited to existence; therefore, his ideas of the two primary essential and common technical predications are different from those of others. These two predications were not efficient enough in explaining certain ontological discussions in Mullā Ṣadrā’s philosophical system. In fact, in clarifying the relationship between the real simple and possible things, he had to resort to a kind of predication that was in total conformity to the principles of the Transcendent Philosophy. Hence, he introduced a third kind of predication called the predication of ‘truth and defective, where ‘truth’ is the origin of the appearance of all things and manifestations, and things are the ‘defective manifestations’ of that ‘truth’. In this paper, the authors have examined the features of the predication of truth and defective that distinguish it from other types of predication. Meanwhile, they have tried to respond to some questions as follows: Can the truth and defective predication, which some thinkers view as a subcategory of the common technical predication, be considered a third type of predication? While some philosophers believe that this predication is invalid in relation to the active attributes of God and resort to a fourth kind of predication called the predication of apparent to manifestation, does this predication apply to such divine attributes based on the individual unity of existence? Finally, following a descriptive-analytic method and through explaining the characteristics of the predication of truth and defective, the writers demonstrate that this predication is a third type of predication that also applies to the active attributes of Almighty Truth in the light of the individual unity of existence. Manuscript profile

Open Access Article

45 - Aristotelean Roots of the Soul’s Corporeal Origination in Mullā Ṣadrā’s View
Hamideh Ansari Hassan Fathi Morteza Shajari

Philosophers have presented different views about the whatness and truth of the soul based on dualism (immateriality of the soul based on the pre-eternity and origination of the soul before the existence of the body or along with it) or monism (corporeal origination of More

Philosophers have presented different views about the whatness and truth of the soul based on dualism (immateriality of the soul based on the pre-eternity and origination of the soul before the existence of the body or along with it) or monism (corporeal origination of the soul). Mullā Ṣadrā believes that the soul is corporeally originated. The principles of the Transcendent Philosophy, including the trans-substantial motion, the principiality and gradedness of being, and the corporeal origination of the soul, have made it possible to demonstrate corporeal resurrection. Aristotle also believes that the origination of the soul is corporeal. However, the extent to which Mullā Ṣadrā is influenced by Aristotle’s ideas in this regard has never been studied so far. This paper is intended to explain the Aristotelean roots of Mullā Ṣadrā’s discussion of corporeal origination following a comparative-analytic method. The findings of this study indicate that in defining the soul as a “natural and organic body” and, following it, considering the soul as a formal substance and a primary perfection of the body, as well as believing in the unitary synthesis of the body and the soul and the unity of the faculties of the soul, all indicating the corporeal origination of the soul, Mullā Ṣadrā is under the influence of Aristotle. Nevertheless, Aristotle’s approach suffers from some ambiguity because of the existing implicitness in some of his words and not referring to an explicit standpoint regarding the principiality of existence or quiddity, presence of motion in substance, and gradedness of existence. Manuscript profile

Open Access Article

46 - The Integrity of Elements in Persian Poetry and Its Impact on the Flourishing of Poetry
mohammad hasan arjmandifar Bijan Zahirinav

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This research has been conducted in a descriptive-analytical manner based on library studies.With an introduction regarding the role of the unity of poetic elements, referred to with terms such as unity, coherence, and vertical axis, we will gradually accompany the formation of a ghazal to propose a method for the unity of elements in Persian poetry.This approach will help us answer the question (hypothesis) of whether maintaining the unity of poetic elements contributes to the flourishing of poetry, using the eight criteria outlined in this study.    Introduction Every structure is composed of components whose arrangement and selection significantly determine its quality.The better these parts are understood and precisely positioned alongside one another, fostering greater harmony between them, the higher the quality of the structure and its performance."Art is the effort to find harmony" (Ahmadi, 2001: 213), and harmony emerges from unity.Within this context, literature—specifically, "poetry is one of the fine arts, and the essence of poetry is beauty.According to scholars, fine arts and artistic beauty are interdependent.Fine arts require elements such as unity, harmony, repetition, balance, proportion, and similar factors to achieve immortality" (Sahraei and Golshani, 2013: 98-99)."Aristotle also sees harmony as a factor of unity and one of the characteristics of the beautiful" (Zarrin-Koub, 1978: 104).Therefore, "a good poem, despite its simplicity, is such a composition that its elements are so interconnected and harmonious that if there is a flaw in any one of the parts, it distances the entire piece from success and perfection" (Akvan Salas, 1997: 202).Thus, the components of poetry must be appropriately knowledgeable and suitably arranged together to create an impactful and enduring poem."If a poem is to be alive, its components must be connected and structured with the same precision and delicacy as the parts of a tree are intertwined.It should be an organism in which each component serves a useful purpose, collaborating with other elements to sustain and elucidate the vitality it contributes" (Parin, 1997: 21).Humanity's appreciation and admiration for harmony stem from our nature.As a part of nature, humans have observed and learned the first signs of harmony within it; having seen the spirit of harmony in nature's components, we are innately inclined toward unity and cohesion in any structure.In their artistic creation (poetry), the poet also reflects on the harmony borrowed from nature.Consequently, the components of poetry, despite their dispersion, require organization, a system, and ultimately, a purpose-driven unity, to form a robust structure and better express the poem’s meaning; otherwise, "they will be deprived of imagination, influence, registration, and conveying the core objective" (Akvan Salas, 1997: 202).Given the importance of the integration of poetic elements in both poetry criticism and composition, a framework for the unity of elements in Persian poetry is presented using eight criteria.   Research Background  The topic of "the integration of poetic elements" is referred to with titles such as "vertical and horizontal axes of poetry, " "structural unity in poetry, " or "cohesion in poetry." Ghasem Sahraei and Shahab Golshani, in their article "Unity and Cohesion in the Poetry of Shafiei Kadkani" (2013), consider the principle of unity to be the most important element of aesthetic appreciation in Shafiei Kadkani's poems, identifying the factors that create unity in his poetry as thematic unity, harmony of components, evolution and gradual progression, and proportion and repetition.   Mohammad Ismail Dehqan Tozarjani and Hassan Zolqari, in their article "Examining Grammatical and Lexical Cohesion Elements in Popular Poetry, " based on Halliday and Hasan's theory of grammatical and lexical cohesion, evaluate the degree of cohesion in popular poetry as high, listing repetition and ellipsis as fundamental elements in creating cohesion in this genre.  Nahid Tehrani Sabzeh also argues in her article "Factors of Lexical Cohesion in Modern Poetry" that literary techniques can serve not only to create music and enrich meaning but also to ensure the cohesion of poetry and the formation of a text.  Morteza Mohseni and Mahdi Sarahati Joibari, in their article "The Vertical Axis of Imagination in the Poems of Nasir Khusrow" (2021), state that the strength of the vertical axis in Nasir Khusrow's works is the key to distinguishing and elevating his poetry compared to that of his contemporaries.  Ahmad Konjoori, Ali Noori, Mohammad Reza Roozbeh, and Ali Heydari, in their article "Types of Allusion Design and Expansion in the Vertical Axis of Simin Behbahani's Ghazals" (2019), highlight the innovative nature of Simin Behbahani's allusions in her ghazals, asserting that the scope of these allusions transcends the horizontal axis and enters the vertical axis of her poetry.  Mohammad Jafar Yahqi and Mohammad Hadi Fallahi, in their article "Textual Cohesion in the Ghazals of Saadi and Bidel Dehlavi: A Study and Comparison of Ten Ghazals Each, " apply Halliday Hassan's method of textual cohesion analysis to examine and compare the textual cohesion in ten ghazals by Saadi and Bidel, concluding that "the more cohesive and coherent a text is, the more understandable and accessible it becomes.Saadi’s ghazals, benefiting from more cohesive elements and shorter sentences, are easier to comprehend" (Yahqi and Fallahi, 2010: 339).   Monijeh Abdollahi, in her article "Vertical Connection and Spiritual Cohesion in Hafez's Ghazals, " attempts to "provide practical criteria regarding the overall cohesion of Hafez's ghazals by utilizing the theory of composition and juxtaposition proposed by structuralists" (Abdollahi, 2017: 94).   Masoud Alagoneh Jonaghani, in his article "Analysis of Textual Cohesion in a Ghazal by Hafez Based on the Simple Structure Approach, " investigates the structural cohesion of a ghazal by Hafez using a systemic-functional linguistic approach (Alagoneh Jonaghani, 2016: 265).Taher Ishani, in the article "Comparative Analysis of Cohesion Factors in Two Ghazals by Hafez and Saadi and Its Impact on Textual Cohesion, "concludes that "the greater cohesion in Saadi's ghazal compared to Hafez's is rooted in the types of cohesion factors employed in the text," based on Halliday and Hasan's theory of cohesion (Ishani, 2014: 10).Ali Akbar Shiri Zadeh, in the article "Cohesion Factors in Persian Language, " states that "based on the conducted research, sufficient and appropriate use of cohesion markers simplifies the text and enhances its understanding" (Shiri Zadeh, 2003: 10).   n her article "Cohesion and Coherence in Persian Language," Giti Taki defines cohesion as the internal coherence of the text, or "the inter-sentential relationships within a text that, in the Persian language, are established through factors such as connective words, semantic relationships or lexical ties, reference, substitution, comparison, and repetition" (Taki, 1999: 129).She defines coherence as "the interpretation and explanation of the text considering external conditions and social contexts" (same source) and further elaborates on these concepts.   Mohammad Khamagar, in his article “The Effectiveness of Halliday's Theory in Mapping the Textual Cohesion of the Quranic Surahs, ” concludes that "this theory is insufficient for analyzing all dimensions of textual cohesion and that utilizing role-based cohesive factors only elucidates the linear relationship of sentences within a text" (same source).   Theoretical Framework  The theoretical framework of the present research introduces eight metrics that promote the coherence and unity of poetic elements, leading to the flourishing of poetry.These metrics are as follows:   Musical Unity: This includes the unity of external music (meter) and the unity of adjacent music (rhyme and refrain).The poet must first maintain consistent meter across all verses and adhere to the rules of rhyme and refrain.   Thematic Unity: Observing "thematic unity" requires the poet to remain within the thematic boundaries they have chosen.For instance, if a poem addresses the love of God, the poet should not stray from this primary theme.   Pronominal Unity: Typically, poets adopt one of the narrative styles: the first-person narrator, the second-person narrator, or the third-person poet.Consequently, if the poet is in the first person, they cannot abruptly switch to the second person in subsequent verses.   Logical Unity: Although "imagination is the essence and fixed element of poetry" (Shafiei-Kadkani, 1996: 18) and "poetry celebrates a unique occurrence within a culture, a language, and the way a person uses their language" (Schools, 2004: 95), it should not be forgotten that poetic imagination has its logic.The adherence to logic must be maintained both at the level of individual couplets and in the overall structure and length of the poem; in other words, a poem, despite being imaginative, should not lack reason.   Lexical Cohesion: The word is the cornerstone of prose and poetry."When a poet selects a word for use in their poem, they activate a set of possibilities that fundamentally differs from what we use in everyday speech." (Schoolz, 2004: 52) Therefore, the word has a more specific role in poetry, and the careful placement of words elevates the poem, while careless selection disrupts its cohesiveness.   Temporal Cohesion: Temporal cohesion refers to the consistency of verb tenses both horizontally (in each couplet) and vertically (across the entire poem).In horizontal temporal cohesion, the tense of verbs in each couplet and throughout the poem must have a logical relationship with each other.   Stylistic Cohesion: Just as archaeologists deduce the approximate age of ancient artifacts based on certain indicators, literary scholars, by observing specific words and grammatical details in texts, infer the approximate time of writing or composing the text and, more importantly, its style.Thus, some grammatical and lexical markers are indicative of specific stylistic periods.For instance, the use of certain forms predominantly in the Khorasani style and occasionally in the Iraqi style, at the beginning of continuous verbs, has no place in contemporary poetry and prose.It is not that these forms cannot be utilized, but their use is no longer common or acceptable.Using "hamī" instead of "mī" in today's poetry is like wearing clothes from the 8th century AH on the streets of today’s society.   Narrative Coherence: The narrative coherence of poetry refers to the carefully arranged verses that serve the quasi-narrative structure of the work.This may be what strengthens the vertical axis in epics like the Shahnameh, such that "the Shahnameh not only surpasses the poetry of its contemporary and later periods regarding its vertical axis, but it is also incomparable with any of them." (Shafiei Kadkani, 1996: 458) This strength is also found in the vertical axis of the Masnavi-i Ma'navi and the Khamsa of Nizami Ganjavi.       Data Analysis   Adhering to the integrity of poetic elements -based on the criteria discussed in this article- will contribute to the impact and clarity of poetry.Although creating art and composing poetry is an intuitive process, it is not devoid of structure and rules.Many artists have started their creative endeavors with their "conscious mind" and gradually rooted it in their "unconscious mind." Therefore, following these rules during poetry composition is a necessary condition for achieving good and well-measured poetry, but it is not sufficient.This is where the weight of meaning, especially in poetry, is keenly felt.On the other hand, a meaningful poem that lacks structure does not lead to the desired essence and does not bring the ship of poetry to the shore of success.Would we still regard the poems of Rumi in the Masnavi -as they are currently- filled with deficiencies in meter, rhyme, and structure as outstanding and sublime poetry? Thus, meaning and structure are two wings for the flight and elevation of poetry, each of which, without the other, does not lead to perfection and flourishing in poetry.Given the inspirational and internal nature of poetic expression in the poet's mind, and accepting the notion that the spiritual quality of poetry cannot be measured or subjected to fixed rules, the greater the harmony of internal and external elements in poetry and the better the integrity of poetic elements is observed, the more one can hope for the impact and clarity of the poetry.An example of this assertion is the adherence to various forms of integrity of poetic elements in the works of great poets like Saadi, Hafez, Rumi, and Ferdowsi, where it is rare to find instances of inconsistency in their poetry.In conclusion, while proposing a framework for measuring the integrity of Persian poetic elements, we conclude that adhering to the integrity of poetic elements has a positive effect on the impact and clarity of poetry.       Keywords: Coherence, Unity, Vertical Axis, Coherence, Poetry.               References   Abdollahi, Manijeh (2017) Vertical Connection and Spiritual Cohesion in Hafez's Ghazals, Hafez Research, Volume 20, pp.91-107.   Ahmad, Babak (2001) Truth and Beauty, 5th ed., Tehran: Markaz.   Akhavan Thaleth, Mehdi (1997) The Innovations and Creations of Nima Yushij, 3rd ed., Tehran: Zamestan.   Akhvat, Ahmad (2003) Structure and Interpretation of Text, Vol.2, 2nd ed., Tehran: Markaz.   Aligone Jonaghani, Masoud (2016) Analysis of Textual Cohesion in a Ghazal by Hafez Based on the Basic Structure, Bi-monthly Journal of Linguistic Studies, No.35, pp.265-290.   Arjmandi, Mohammad Hassan (2021) Confessions, Tehran: Arj Book.   ---------------------------------- (2014) A Little Bit Wetter, Tehran: Maya.   ---------------------------------- (2022) With You, Tehran: Arj Book.   Dad, Seema (2004) Dictionary of Literary Terms, Tehran: Morwared.   Dargahi, Mahmoud (2004) The Role of Meaning in the Stylistics of Persian Poetry, Journal of the Faculty of Literature and Humanities, University of Tabriz, No.193, pp.35-54.   Dehqan Tazrājāni, Mohammad Esmail, and Zolfaqari, Hassan (2020) Examination of Grammatical and Lexical Cohesion Elements in Folk Poetry, Iranian Popular Culture, No.63, pp.41-64.   Ditcher, David (1994) Methods of Literary Criticism, translated by Mohammad Taghi Sedghiari and Dr.Gholamhossein Yousefi, 4th ed., Tehran: Elmiy.   Emami, Nasrollah (1998) Foundations and Methods of Literary Criticism, Tehran: Jami.   Eshani, Taher (2014) A Comparative Analysis of Cohesion Factors in Two Ghazals by Hafez and Saadi and Its Impact on Text Cohesion, Research Journal, Vol.6, No.10, pp.10-35.   Khadem al-Resoul, Hassan Reza; Giti Forouzan, Ali Mohammad (2015) Analysis and Examination of the Motivations behind Poetic Creation, Quarterly Journal of Literary Aesthetics, No.24, pp.82-107.   Kalar, Jonathan (2003) Literary Theory, Translated by Farzaneh Taheri, 1st edition, Tehran: Markaz.   Kanjuri, Ahmad, Noori, Ali, Roozbeh, Mohammad Reza, and Heydari, Ali (2019) Types of Allusion and Development in the Vertical Axis of Simin Behbahani's Modern Ghazals, Journal of Persian Language and Literature, issue 87, pp.203-226.   Khamehgar, Mohammad (2018) The Effectiveness of Halliday's Theory in Depicting Textual Cohesion in Quranic Surahs, Quarterly Journal of Quranic Research, No.86, pp.4-29.   Majd, Omid (2010) A Fresh Look at Nima's Place in Modern Poetry, Journal of Stylistics in Persian Prose and Verse (Spring Literature), issue 8, pp.77-94.   Makarik, Irna Rima (2006) Encyclopedia of Contemporary Literary Theories, Translated by Mehran Mohajer and Mohammad Nabavi, Agah: Tehran.   Mohseni, Morteza and Sarahti Joibari, Mehdi (2014) The Vertical Axis of Imagination in Nasir Khusraw's Poems, Literary Essays, issue 184, pp.125-151.   Perrine, Lawrence (1997) About Poetry, translated by Fatemeh Raqei, 2nd ed., Tehran: Etela'at.   Pournamdarian, Taghi (2002) Journey in the Mist, Tehran: Negah.   Propp, Vladimir (1989) Morphology of Fairytales, translated by Fereydoun Badreyi, Tehran: Tous Publications.   Rudaki Samarqandi, Abu Abdullah Jafar ibn Muhammad (1997) Divan of Rudaki Samarqandi, 2nd edition, Tehran: Negah.   Sahraei, Qasem and Golshani, Shahab (2013) Unity and Cohesion in the Poetry of Shafiei Kadkani, Contemporary Persian Literature, issue 1, pp.97-116.   Schools, Robert (2004) An Introduction to Structuralism in Literature, translated by Farzaneh Taheri, 2nd ed., Tehran: Agah.   Shafiei Kadkani, Mohammad Reza (1996) The Imagery in Persian Poetry, 6th edition, Tehran: Agah.   -------------------------------------- (2012) The Music of Poetry, 13th edition, Tehran: Agah.   Shamisa, Cyrus (2004) Literary Criticism, 4th edition, Tehran: Ferdows.   Shiri Zadeh, Ali Akbar (2003) Cohesion Factors in Persian Language, Growth of Persian Language and Literature Education, issue 68, pp.9-15.   Taherani Sabet, Nahid (2020) Cohesion Elements in Modern Poetry, Journal of Applied Rhetoric and Rhetorical Critique, issue 9, pp.123-135.   Taki, Giti (1999) Continuity and Cohesion in Persian Text, Journal of Humanities, University of Sistan and Baluchestan, No.8, pp.129-140.   Todorov, Tzvetan (2019) Structuralist Poetics, translated by Mohammad Nabavi, 6th ed., Tehran: Agah.   Yahaghi, Mohammad Jafar and Fallahi, Mohammad Hadi (2010) Textual Cohesion in Saadi and Bidil Dehlavi's Ghazals, A Comparative Study of Ten Ghazals by Saadi and Ten by Bidil, Faculty of Literature and Human Sciences (Bahonar Kerman), issue 27, pp.328-346.   Zarinkub, Abdol Hossein (1978) Aristotle and the Art of Poetry, 1st edition, Tehran: Amir Kabir.             <span style="font-size: 12.0pt; font-family: 'Times New Roman','serif'; mso-fareast-font-family: 'Times New Roman'; mso-bidi-font-family: 'B Nazanin'; color: black; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;"> Manuscript profile

Open Access Article

47 - Iranian Thoughts in Ibn Arabi’s Mysticism
Ardalan Zamani Mohammad Mohammad rezaii

in this paper, it is attempted to highlight the ancient living Iranian thoughts which have entered the Muslims’ mysticism. The current paper has a subject-oriented method and does not address the historical relations of thoughts. In other words, the purpose is not to de More

in this paper, it is attempted to highlight the ancient living Iranian thoughts which have entered the Muslims’ mysticism. The current paper has a subject-oriented method and does not address the historical relations of thoughts. In other words, the purpose is not to delineate the identity of ideas. Rather, it is attempted to trace these ideas in ancient Iran. In addition, to avoid a confusion of ideas as well as a historical survey of the circulation of mystical ideas amongst the mystics, only Ibn Arabi’s mysticism (as a point of theoretical mysticism amongst the Muslims at which mystical ideas are systematically conjoined) was selected and discussed in this paper. In addition, the term ‘theoretical’ tends to omit ‘practical’ mysticism. In this paper, some of the macro-notions which are the foundations of the Muslims’ mysticism including names and attributes, immutable entities and the world of imagination, the perfect man, and the oneness of being (which is the heart of these concepts) are investigated. Before this, their parallel correspondences in Iranian philosophy, i.e. Amesha Spentas, Zurvan, Faravahars, and the primitive man are discussed. It will be concluded from all these discussions that the main foundations of the Muslims’ mysticism are more or less a exegesis to Iranian philosophy. Manuscript profile

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