Theosophia Islamica

Understanding  human  being  is a fundamental quest and a core concern of human thought, with many sciences and branches of knowledge relying on diligent inquiry and research into its various dimensions. This study with an analytical-contemplative approach examines the nature of humanity from the perspective of Sheikh Shahab al-Din Suhrawardi, the founder of The Philosophy of Illumination (Hikmat al-Ishraq). Suhrawardi, through a synthesis of philosophical, mystical, and revelatory traditions, considers human being as a luminous being. their soul (nafs), conceptualized as the "Esfahbadi Light," is an immaterial substance that is creation in time (hadith), not eternal. This luminous soul, originating from the Highest Divine Realm, connects with the body in a managing (tadbirī), rather than imprinting, manner and it acts as a manager that controls the body. Drawing upon his system of light, Suhrawardi explains the relationship between the soul and the body not as a union or indwelling, but as an "affectionate attraction (ʿalāqa shāwqi)," akin to a magnet's pull on iron. He substantiates origination of the Soul through four arguments and robustly affirms its immateriality (tajarrud) using three key proofs: the changeability of bodily organs, the indication of "I-ness" (anāniyya), and the impossibility of substantial decomposition. In Suhrawardi's philosophical system, the perfection of the soul hinges on human being  's luminous journey through asceticism, detachment, and intellectual illuminations. This process allows the soul to ascend through the stages of material intellect (ʿaql hayūlānī), intellect in possession (bi'l-malaka), actual intellect (bi'l-fiʿl), and acquired intellect (mustafād). Death is not annihilation but rather the shedding of the Esfahbadi Light from the darkness of the body and a return to the true "East" (the world of Dominant Lights). This perspective, by emphasizing the survival of the souls of the righteous and wise after death, establishes an unbreakable link between epistemology, the metaphysics of light, and practical spiritual discipline within The Philosophy of Illumination.

The concept of human perfection is a universal concern that has occupied thinkers from various schools of thought, including Mulla Sadra. This study employs a descriptive-analytical and library-based methodology to examine Mulla Sadra's perspective on the perfect human being. The analysis reveals that humans are inherently driven towards perfection, and Mulla Sadra's philosophy emphasizes instructing how individuals can progress toward this ultimate state. From Mulla Sadra's perspective, human being   is the pinnacle of existence, possessing inherent dignity. However, to realize this, humans must embark on a path of perfection. This perfection lies in the development of their rational faculty, which sets them apart from other beings. Human intellect has two aspects: theoretical and practical. The complete development of both these facets is essential for human perfection.

Seyyed Mohammad Ali Hebatuddin Shahristani is one of the scholars of Samarra, born in 1301 AH in Samarra. The book "Astronomy and Islam" is one of his many books in which he examines the Quranic verses related to the science of new astronomy. In 1327 A.H., by writing the book "Astronomy and Islam", he tried to align the appearances of the verses of the Qur'an with the new astronomy to remove any conflict between science and religion. In fact, his thought comes from the motive of defending religion and proving its non-conflict with science to prove that science does not have a newer word than the Quran. Due to the fact that today the discussion of the conflict between science and religion has made theism face wide challenges, we have evaluated the view of Hebat al-Din regarding the multiplicity of earths in the text of the Quran and its comparison with science in order to express the scope of the interaction between science and religion and how they interact. Finally, what can be said for sure is that it is not permissible to combine the revelations with human sciences in order to keep the text of the Quran safe from instability and damage.

Today, the Shi'a anticipating community sometimes experiences a kind of stagnation and passive waiting, which indicates a lack of active hopefulness among those who await. This is despite the fact that anticipation without hope will be dormant and weak, unable to fulfill the political functions of the anticipating society. Based on this necessity, this study, employing a descriptive-analytical method, seeks to explain the functions of instilling hope in realizing active anticipation, with an emphasis on the thought of Ayatollah Safi Golpaygani. The main achievements of this research include: establishing a link between hopefulness and active anticipation, explaining the fundamental role of hope in active anticipation, and elucidating the role of active anticipation in achieving vitality and dynamism for the anticipating society in the governmental sphere and in paving the way for the advent.

One of the functions of social monotheism (Tawhid Ijtima'i) is its influence on the philosophy of law, which is considered among the applied philosophies within the human sciences. This article aims to explore the influence of social monotheism  on the foundational discussions within the philosophy of law. This exploration is undertaken with a focus on the Quran and the interpretive perspective of Ayatollah Khamenei, given the importance of re-examining and Islamicizing the human sciences and enriching them to address emerging questions and doubts. The findings of this article, which were developed through a library-based method with an analytical approach, show that social monotheism complements the monotheistic origin of all rights and serves as the source of legitimacy for legal rules and regulations. In this regard, any form of subservience to legal systems arising from Western culture would be an instance of modern social polytheism (shirk ijtima'i).  Among the functions of social monotheism in the aim of jurisprudence (philosophy of law) are: establishing social order within the framework of a monotheistic worldview, Socializing the right to worship across all individual and social affairs, Ensuring equality of rights and negating class discrimination and Promoting a universal uprising for justice. The conclusion is that by adopting a social reading of monotheism, it becomes possible to systematize legal discussions within a monotheistic society based on the guidelines of the Quran and to theorize its foundational perceptual and theoretical prerequisites.

The philosophy of conventional language and its central signifier, i.e. speech acts, enjoy some general characteristics such as "language as act", "social determination of meaning", "construction of social reality", "methods of linguistic philosophy", "attributive meaning", "phenomenon of the use and application of meaning", and "totalism and reliance on rules". On the other hand, the science of principles of jurisprudence, which has the main contribution to the inference and exploration of Sharia rulings, has also benefited from these elements during its historical milestones. In this article, an attempt has been made to identify the main elements of conventional language philosophy and speech acts in the science of contemporary principles of jurisprudence by means of comparative, analytical and possibly ijtihad methods and based on a study that takes place at three historical points. First, the theory of credibility of Mohaghegh Esfahani and its continuation in the view of Allameh Tabatabai is examined, and then we will try to examine the possibilities in the theory of Shahid Sadr as a speech act; and in the end, in the outline of the Islamic thought of the Supreme Leader and Imam Khomeini, the article deals with a kind of speech act that has provided the root of the Islamic revolution and a kind of social reality.