چکیده:
The political life of Muslims, as well as their worldly and religious life, has always been intertwined with wisdom and the Shari'ah, although the proper determination of their respective proportion or share has ever been the concern of Muslim philosophers including Mullah Sadra. Like the other Islamic philosophers, Mullah Sadra resorts to both wisdom and the Shari'ah to accord a specific status, role and performance for each, in order to justify the necessity of worldly life as well as political life and their orderly management, As per Mullah Sadra 's philosophical viewpoint, this article discusses the relationship between wisdom and the Shari'ah in order to understand the precedence of the former over the latter from three aspects . First, the priority offundamental and theoretical knowledge over the detailed aspects of the Shari'ah; second, the general and basic issues that serve as starting points for philosophers to contemplate upon; and third the rule of prudence and rationality of the philosopher concerning worldly life, irrespective of any specific time or place, since certain aspects of the Shari'ah are bound to a specific time and place. In other words, the contemplation or pondering of a philosopher governs the details of life. That is why, in the transcendent theosophy of Mullah Sadr, the focus of attention of the philosopher is on questions concerning life, while the detailed injunctions are the responsibility of the jurisprudent
خلاصه ماشینی:
com/ Introduction In this research, the researcher intends to demonstrate what kind of relation and connection exists between wisdom, as a knowledge and cognition that seeks to discover and reach the essence and truth (the whatness and why) of things and phenomena of existence (political-non-political and sensible-non-sensible), and Sharia, as a set of obligatory teachings brought by God through revelation for the regulation of actions and behaviors in worldly life (especially social life), which is sometimes referred to as "law" in the terminology of Islamic philosophers and Transcendent Wisdom.
569) In this way, Sadr al-Muta'allihin explained the necessity of life and the necessity of its duration and survival to reach perfection and divine proximity through the necessity of the Prophet and the necessity of creating a mediating link between the intelligible world and the sensory world; he introduced his reflections into worldly life and the sensory realm through the mediating link and the Prophet, and provided a philosophical justification for the existence of a human being who is tainted by worldly impurities and all kinds of psychological, behavioral, ethical, intellectual, and practical excesses and deficiencies.
He considers the world and political-social life to be the vessel for the transformation, evolution, and conduct of man from his starting point—namely, animality—to the level of divine proximity; such that man, varying between earth and heaven, between animal and divine human, and between devilry and proximity to Allah and the attainment of perfections, sciences, and true and divine knowledge, is compelled to begin and complete this journey and transformation in worldly life and by receiving its meaning, goal, and purpose, in order to attain the afterlife, ultimate happiness, and proximity to Allah.
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