درخت حوزه‌های تخصصی

Meaningfulness and meaninglessness are new philosophical problems confronting philosophers. Islamic philosophy, especially Transcendent Theosophy (Hikmat Muta'aliyah), as a philosophy concerned with identifying the truths of the world, is no exception and must offer a response to this issue. The aim of the present research was to reconstruct the viewpoint of Transcendent Theosophy on this problem using a descriptive-analytical method. Based on the principles of Transcendent Theosophy, the findings of the research can be explained as follows: Transcendent Theosophy considers meaningfulness and meaninglessness as philosophical second intelligibles (ma'qūlāt-e thāniyah falsafī) that can be abstracted from human life, and the goals present in human life lead to the abstraction of these concepts. Sadraian wisdom claims that the more real and harmonious the goals are with human life, the more meaningful human life will be. The solution proposed by Transcendent Theosophy in this regard is to return to human primordial nature and to redefine monotheistic goals and eternal life for humanity, as these concepts contribute to the meaningfulness of human life.

SUBJECT & OBJECTIVES:   This research article investigates the development of ‘Aql (intellect) from a Quranic perspective and its significant role in achieving a “PURE LIFE”. The objective is to differentiate the Quranic concept of intellect from conventional ideas of intelligence and to propose a practical, holistic framework for intellectual growth grounded in Quranic teachings. The study aims to show how cultivating intellect, as emphasized in the Quran, leads to individual and societal prosperity in this world and the hereafter. METHOD & FINDING:   Using qualitative content analysis, the study focuses on Quranic verses containing the Arabic root ‘Aql [‘-q-l]. Through thematic coding and interpretive analysis, a Quranic model of intellectual development is extracted, highlighting stages such as Tafakkur (thinking), Ta‘aqqul (pondering), Ḍhikr (remembrance of the Almighty), Shukr (gratitude), culminating in divine Hidāyat (guidance). The findings indicate that the Quranic framework is inherently holistic, integrating cognitive, and has ethical, and spiritual dimensions. This model enriches reasoning and decision-making while fostering virtues and social responsibility, thus facilitating a pure and balanced life. CONCLUSION:   The research concludes that ‘Aql (intellect) is a divinely bestowed faculty, one of Allah’s noblest gifts to humanity, serving as the foundation for understanding, discernment, and ethical living. Unlike mere intelligence, intellect integrates rational, moral, and spiritual aspects, enabling humans to distinguish between Ḥaqq (truth) and Bāṭil (falsehood). This discernment guides ethical conduct, protecting individuals and societies from moral decline. When aligned with divine guidance, intellect leads to a PURE LIFE marked by inner peace, contentment, and righteous action, culminating in true felicity and success in both this world and the hereafter. 

A fundamental step in researching the intersection of Islamic mysticism (Irfan) and theology (Kalam), and in bridging these two disciplines regarding the concept of Imamate, is to ascertain if a shared understanding of Imamate's essence exists between them. Only if there's a common conceptualization of Imamate can we effectively explore its various aspects across both fields. The central question of this research is whether the core concept and characteristics of Shi'a Imamate are present within Ibn Arabi's mystical framework. It's important to clarify that this study does not aim to examine the specific linguistic term "Imamate" in mysticism; rather, it seeks to identify the meaning and reality of Imamate, even if it is not explicitly expressed through that particular word in mystical discourse. This article, using an analytical-comparative approach, examines how Khajeh Nasir considers a Perfect Definition (hadd tamm) that it includes the qualifier "by inherent right" (bi'l-aṣālah). He posits that a prerequisite for this definition is divine appointment. Therefore, this can be considered the core characteristic of the Shi'a definition of Imamate. While Ibn Arabi's terminology differs from that of Shi'a theology (kalam), the qualifier "by inherent right") bi'l-aṣālah( can be found in his writings with the same Shi'a meaning. Furthermore, he acknowledges individuals "appointed by God" after the Prophet, which serves as another expression of this very qualifier "by inherent right" )bi'l-aṣālah(.