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There is no opposition between jurisprudence or the science of judgments and philosophy. Rather, there is a fundamental interaction between them that has remained hidden to some scholars. Jurisprudence consists of a collection of the rights and duties of a Muslim which are related to his acts and conduct in family, society, and, most importantly, his relationships with God. In philosophical terms, jurisprudence is the same practical wisdom that has been introduced to human beings through revelation and Shari'ah.[1] Therefore, it is considered a part of divine wisdom and, in the classification of sciences, it is a part of behavioral and practical rather than theoretical sciences.

Philosophy, which has been defined as the knowledge of pure being and being qua being, is a discipline seeking the true knowledge of man, the world, and the Creator through the intellect, logic, and reasoning or gnostic and spiritual intuition in order to appreciate the wisdom and conscience that God has planted in man's innermost so as to enable him to think, rationalize, and administer affairs.

Believing in the existence of a God who, based on the intellect's judgment, enjoys perfect attributes persuades man to accept revelation, prophethood, and Shari'ah. It also makes man consider the end of this worldly life and think about the hereafter and the punishment and reward there. Finally, this belief underlies man's obeying religious principles, that is, oneness of God, prophethood, and resurrection through independent judgment rather than imitation.

If a person lacks a philosophical worldview or the intellectual knowledge of the Origin and resurrection and religious principles, which is the outcome of philosophy, his belief and act will be destroyed like a rootless plant with the lightest breeze. The role of philosophy is to provide a solid foundation for believing in the oneness of God, which is considered to be the basis of jurisprudence. On the other hand, jurisprudence must be based on the certainty obtained through ijtihad and the intellect's efforts in order to perceive the oneness of God, resurrection, and prophethood.

It is due to the same significance of benefitting from the intellect and thought in abiding by revelation and Shari'ah (jurisprudence) that the Holy Qur'an and a part of hadith are intended to introduce the objective realities of this world and even traverse the macrocosm and microcosm. They also recommend people to attend to the arguments of "order", "cause and effect", and even the so-called argument of the "righteous" in order for believers to learn about the divine attributes, the nature of this world, and the existence of another world.

The Holy Qur'an is full of philosophical concepts and various forms of logical arguments and propositions which are presented alongside the stories of the prophets and the history of past peoples and communities. Philosophy and divine wisdom are nothing but the collection of the same concepts and points. In order to demonstrate the principled interaction between jurisprudence and philosophy (in other words, the interaction between revelation and intellect), it is enough to refer to this feature of the Qur'an. One of the reasons that most jurisprudents also dealt with philosophy, and some of them were among great philosophers was the same tight relationship between jurisprudence and philosophy and the dependence of the former on the latter.

Because of their belief in the priority of the intelligible to transmitted words and, perhaps, the priority of the intellect to traditions, as well as the necessity of the familiarity of the students of jurisprudence with the general principles of religion or ijtihad, some of these jurisprudents began writing philosophical and kalami books.

'Allamah Hilli, who is mainly known for his jurisprudence and has a famous commentary on the book Tajrid al-i'tiqad, written by his master Tusi, has a short treatise of independent religious beliefs called Bab hadi al-'ashr (the 11^th chapter). The reason for this denomination was that 'Allamah Hilli summarized Tusi's Misbah al-mutahajjid on worship and prayers in 10 chapters and called it Minhaj al-salah fi mukhtasar al-misbah. He believes that serving God, worshiping Him, and praying to Him depends on each servant's knowledge of God at his own level of wisdom and understanding. Otherwise, he has done something unfounded and absurd. Based on this idea, he says that if one's belief is rooted in imitation, it will be vulnerable to the danger of decline with each blow of light wind, and he does not deserve to be called a true servant of God.

All scholars are unanimous that the knowledge of God and His affirmative and negative attributes and abiding by prophethood, leadership (imamah), and resurrection are obligatory but through the intellect and reasoning and not through imitation. Any Muslim who is not aware of this point does not belong to the group of believers and deserves permanent punishment.[2]

Mulla Sadra is also one of these jurisprudent-philosophers who sometimes juxtaposes jurisprudence with wisdom and evaluates not only each separately but also the objective relationship between them and their interactions.

All he says to some of his contemporary pseudo-jurisprudents is that they just pay attention to marginal points and have forgotten the main issues. He also adds that they are unaware of the fact that, in spite of the vital importance of jurisprudence for humanity and its sublime place, which is the bridge connecting Muslims, the Prophet (s), guardianship, the servant, the master, the created, and the Creator to each other, without an intellectual and demonstrative knowledge of the Origin of the world and His Names and Attributes, which are the directors of this world, jurisprudence is still a rootless tree and exposes Muslims' society to the danger of disintegration. God's rope must be connected to some place so that one can grab and hold fast to it or, in other words, remain safe against hazards and damage.[3]

Hence, through transmitted and intellectual reasoning and references to the Qur'an and hadith of the People of the Prophet's Household, Mulla Sadra tries to reveal the significance of wisdom. He also demonstrates that the learning of theology, which is an obligatory individual duty, is preferred over the learning of jurisprudence, which is an obligatory collective duty and open to imitation. This does not mean that he disagrees with jurisprudence and jurisprudents. However, some misinterpret this idea inadvertently, and some deliberately do so in order to undermine jurisprudence and jurisprudents, on the one hand, and philosophy and philosophers, on the other.

In addition to the above, in the view of Mulla Sadra and his Illuminationist predecessors, since practical wisdom is an introduction to theoretical wisdom (because the perception of intelligibles depends on enjoying a healthy and pure soul, which cannot be attained unless through ethics, self-purification, and practical wisdom), and since jurisprudence and Shari'ah are the main pillars of the Transcendent Philosophy and Islamic philosophy, jurisprudence and acquiring it are necessary for all philosophers and wisdom seekers. This point has a historical background.

As Shahrzuri quotes from Farabi,[4] "One who begins the study of wisdom should be young, possess a healthy body, enjoy good morality and conduct, know the Qur'an, language, and Shar'i sciences, and observe all principles and laws of Shari'ah ... and whosoever lacks these characteristics cannot be considered a philosopher."

This old principle which has remained from Farabi's time demonstrates the inseparability of Shari'ah from wisdom, and jurisprudence from philosophy. This point is one of the reasons for philosophers' attention to Shar'i principles and heedlessness of the Peripatetic practical wisdom left from ancient Greece.

The reason for the fact that Aristotelian ethics and politics never became prevalent among Muslim philosophers was that the Peripatetic practical wisdom was a cheap commodity before Islamic Shari'ah and Islamic philosophy. Practical philosophy is divided into three groups in Islam, each having its own independent judgments and values, as discussed below.

The first group consists of what is introduced as obligatory or forbidden and enjoys official sanction. The government is responsible to enforce it. Here, we are referring to the same civil and penal rights and laws and Islamic principles for government and the administrative affairs of the country. The second includes all affairs that are considered to be "good or bad" or "recommended or undesirable" in jurisprudence. They enjoy no legal and governmental sanction in this world. They possess a guidance aspect as to the laws of mental and physical hygiene and healthy familial and social relationships. The third includes all the points that are not discussed in jurisprudence but are mentioned under wisdom and ethics in the Qur'an and hadith and complete the previous judgments. The Peripatetic ethics and practical philosophy have a hand only in this field.

Due to their purely theoretical nature, the Peripatetic ethics and politics lacked official sanction and were incapable of performing the tasks of law and establishing general order in society. Neither could they be practically employed in non-general fields.

However, in Islamic Shari'ah, lawful and unlawful jurisprudence, general, private, national, and international laws, and the principles describing the laws of contracts, transactions, and social and family relationships could administer an advanced and civilized society relying on their official sanction, establish order there, and guide it towards progress and true civilization.

In Islamic practical wisdom, ethics is also a major goal, and the Holy Prophet (s) states in his world charter that the main purpose of his mission was the development of ethics. He emphasizes that he has come to bring human ethics to perfection and make it an honor and ornament to humanity.

Ethics, which apparently lacks legal sanction, is the collection of the rules that pave the way for enforcing the law in society. It also spreads kindness and spiritual perfection and peace among people, softens the harshness of law and law enforcement and, beside external law and order, creates spiritual discipline and delicacy in communities.

Akbar Faydei

One of the most sublime concepts in the Qur'an and traditions narrated about the Infallible Imams ('a) is the possibility of change in destiny because of man's good or bad behavior. Based on an incorrect understanding of the meaning of bada' (change in an earlier divine ruling), some ambiguities have arisen which can be removed through explaining the accurate meaning and truth of bada' in Shi'ism. The present paper intends to clarify the problem of bada' in Shi'ism based on Qur'anic teachings and hadith while investigating the existing different ideas in this regard.

Assumed Rule of each of the Valid Moods of Categorical Conjunctive Syllogism

Asghar Einollahzadeh Samadi

The categorical conjunctive syllogism has four forms. Three of them have been devised by Aristotle in his formal logic, and the fourth has been recognized by Galen. Each of these forms has 16 moods some of which are valid. The validity of the valid moods of the first form are considered to be evident, while that of the valid moods of the second, third, and fourth forms is demonstrated through changing them into one of the valid moods of the first form or through resorting to proof by reduction ad absurdum or assumption. However, this paper intends to demonstrate that all the valid moods of the four forms of the categorical conjunctive syllogism are valid based on an assumed rule, and that this method, alongside other methods, can prove the validity of the valid moods of these four forms. The distinctive feature of this method is that all the valid moods are valid by reference to an assumed rule acknowledged by the mind. In this way, the valid moods of the first form will not be distinctive from the valid moods of the other forms. The validity of the valid moods of the first form will be valid based on an assumed rule. For example, the first mood of the first form (all AB and all BC Þ all BC) will be resulted based on the rule of "equal or more general with equal or more general becomes equal or more general" (that is, if term C has an equal or more general relation with term B, and term B has an equal or more general relation with term A, term C will have an equal or more general relation with term A). Moreover, the first mood of the second form (all A B and no C B Þ no A C) will be valid based on the rule of "the difference of universal with equal or more general results in universal difference" (that is, if term C bears a universal difference relation with term B, and term B bears an equal or more general relation with term A, term C will have a universal difference relation with term A).

This paper also deals with posing the problem of each of the valid moods of the four-fold forms of the categorical conjunctive syllogism. This reveals how the validity of each of these moods can be established.

An Explanation and Evaluation of the Theory of Individual Accidents as a Substitute for the Classic Theory

Reza Mahuzi

In the classic or bundle theory of universals, an object or a concrete being consists of a bundle of universal qualities. Based on this theory, universal qualities are the only beings comprising these entities. However, if qualities are the only constitutive beings of such entities, several problems such as the impossibility of changing the qualities, the individuality and identity of concrete entities and, most important of all, the identity of non-distinctive entities will arise. In order to remove these problems, the followers of the theory of individual accidents, through considering qualities to be particular and individual, try to solve the defects of the classic theory following a different approach. Nevertheless, it seems that this theory is also lacking in the explanation of the individuality of qualities and their unity. After introducing the qualities and the bundle theory and revealing the motives behind posing the theory of individual accidents, the purpose of this paper is to pinpoint the falsity of this approach, in general, and the theory of individual accidents, in particular.

Hossein Eskandari

The present paper, which is descriptive-analytic in terms of research methodology, theoretical in terms of purpose, and qualitative in terms of its underlying paradigm, explores the philosophical approaches and epistemological principles of contemporary scientific paradigms in the West, including Modernism, Post-Modernism, and complexity. The present research reveals that, after leaving Modernism behind, the West is now focusing on Post-Modernism and, more recently, a new paradigm called complexity. Given its ontological and epistemological orientation, the new paradigm is closer than the other two to Islamic (Sadrian) realism and has some common grounds with it. The first common point regards their ontology. The complexity paradigm, similar to Islamic realism, is realist in terms of ontology, although this realism might not include the immaterial dimensions of the world including the world of spirits and angels. The second common feature is related to the dimension of epistemology. Like Islamic realism, the complexity paradigm believes in a kind of critical realism. In this paper, the writer also demonstrates that both Islamic realism and the complexity paradigm believe in a kind of non-relativist pluralism, such as vertical pluralism. This type of pluralism advocates the idea that knowledge is always an approximation to reality and not an exact copy of its original form. This idea has been confirmed in Islamic epistemology in different ways, while the pluralism advocated in the paradigm of Post-Modernism corresponds with relativism. Of course, there are some important and fundamental differences between the complexity paradigm and Islamic realism in terms of their ontology and epistemology regarding, for example, the theory of the truth and justification, and the immateriality of knowledge, which demand a separate study. This paper mainly intends to manifest that the Western scientific paradigms and, perhaps, Western philosophy are retreating from their previous ideas and principles and coming closer to Islamic philosophy.

A Study of the Place of Artistic Creativity in Sadra's Philosophy based on the World of Command and Innovation

Muhammed Ali Abadi, Qasim Kaka'i and Muhaddithah Ghadirinia

Given the importance of the concept of "creativity" in today's world and the deep relationship between Islamic art and philosophy, it seems necessary to explore the place of artistic creativity from the viewpoint of Islamic philosophy, in general, and the Transcendent Philosophy, in particular.

In Mulla Sadra's philosophical-gnostic system of philosophy, the soul, which is the vicegerent and image of God on the Earth, enjoys command and is capable of creating creatures with whom it bears a relationship similar to the one between God and His creatures. Therefore, in Mulla Sadra's view, man's creativity follows that of God's and, like Him, man is capable of innovating some self-subsistent forms and creating some forms that depend on matter, so that they appear in man's soul in the form of emanated forms. Hence, through a study of self-knowledge and its ontological mode, in this paper the writer has reviewed the place of artistic creativity at four levels of perception of the sensible, connection to the faculty of imagination, connection to the world of images, and, finally, connection to the world of intellects.

Clarification of Ibn Arabi's Influence on Mulla Sadra regarding the Faculties of Inner Perception

Nasrullah Hekmat and Nafisah Ahl Sarmadi

One of the important branches of philosophical problems includes the discussions of anthropology, from among which the problem of the faculties of human inner and outward perceptions are of particular importance. In the introduction of this paper, the writers initially provide a brief account of this problem in the history of philosophy. Then they compare the ideas of Ibn Arabi and Mulla Sadra concerning each inner faculty in detail.

As the main faculty, imagination has received such particular attention that the other faculties are considered to be its modes and levels. Here, the writers intend to clarify Ibn Arabi's influence on Mulla Sadra's views. This influence is mainly observed in relation to problems such as the lack of difference between imagination and the common sense, the union of the faculty of estimation and the intellect, the activity of imagination, referring all perceptions to the rational soul, and the dependence of thought on the level of imagination. At the end of this paper, the writers refer to the dynamism of imagination, the proofs for its ideal immateriality, and the relationship of the soul to imaginal forms.

A Comparative Study of the Union of the Intellect and the Intelligible in Mulla Sadra and the Transcendental Unity of Apperception in Kant

Muhammed Kazem Elmi Sola and Tuba L'al Sahebi

The problem of the opposition or compatibility between the object and subject has occupied the minds of thinkers since the beginning of the history of philosophy. From among all prominent thinkers, Mulla Sadra and Kant disagree with the duality of the subject and object and believe in a kind of union between them. This problem is evident in Mulla Sadra's philosophy; however, in spite of Kant's particular emphasis on its importance, it has remained unknown in his works due to its extreme complexity. In this paper, the writers claim that, although Kant initially speaks of the dependence of the object on the subject, he ultimately accepts their oneness in a way. This problem, which is rooted in the function of the transcendental unity of apperception can be studied and discussed at the same time with Mulla Sadra's union of the intellect and intelligible.

[1]. The prophets and early clergymen were the first sources of wisdom, and each religion had its own principles and jurisprudence. Moreover, revelation and religions have always affected man's nature and fitrah. Therefore, this idea does not contradict the view of Tusi entailing that the source of practical wisdom is the human nature, and the source of jurisprudence is the state of a religion.

[2]. Allamah Hilli, Bab hadi al-'ashr.

[3]. Reference to Chapter Al-i imran: 103.

[4]. Shahrzuri, al-Shajarat al-ilahiyyah, N. Habibi (ed.), Hikmat Publications, vol. 1, p. 476.

Mulla Sadra's Life, Works, and Philosophy