This research endeavors to introduce a novel concept in ethics, namely ethics based on the primacy of EXISTENCE, drawing upon Aṣālat al-wujūd, the theory of the primacy of EXISTENCE in ontology. Mullā Sadrā's philosophy, which has three basic tenets—the primacy of EXISTENCE, substantial motion (Ḥarakat-i Juharī), and gradation in EXISTENCE (Tashkīk-i wujūd)—is the basis for this doctrine. The primacy of EXISTENCE holds that quiddity is a mental construct and that EXISTENCE is fundamental. The writers distinguished between two conceptions of ethics in this regard: one based on EXISTENCE and the other on quiddity. Human quiddity is fixed and does not grade, hence ethics based on quiddity's primacy will always be fixed and the same for every individual. Moral obligations are universal and shared by all individuals. On the other hand, moral obligations for humans might vary depending on their existential status, according to ethics grounded in the primacy of EXISTENCE. Moral oughts and ought nots are established by human existential grades in this ethics. This ethical model is flexible and dynamic.

How to profoundly change the beliefs of the polytheists during the age of REVELATION from the denial of the Prophet (pbuh) to the certainty of his Message and the acceptance of his full guardianship is a question worthy of attention. The order of verses about prophecy based on the order of REVELATION is the reason to lead a transformative process and a special Quranic method in institutionalizing the belief of prophecy in the lives of Arabs. In the first stage, the Holy Quran in the first Makkī (Arabic: المکّیّ, suras revealed in Mecca) chapters has prepared the community from the motivational side to accept the truth of the Prophet’s (pbuh) prophecy and briefly stating the key issues surrounding it. The Holy Book of Quran at the time of the emergence of oppositions and doubts (the second stage) destroyed the arguments of the polytheists and explained the prophecy and proved its authenticity from a cognitive perspective in the second stage by presenting clear arguments. and the Holy Book of Quran in the third stage after Madanī (Arabic: المدنیّ, suras revealed in Medina) period has undertaken measures in order to fulfill the goals of the Massage by explaining the true position of the Prophet (pbuh) to deepen and operationalize the Prophetic belief through explaining practical duties for the Prophet (pbuh) and behavior based on the acceptance of Walaya (Arabic: ولایة, meaning “guardianship” or “governance”).

Mulla Sadra as a comprehensive thinker, reviews various philosophical, theological, and mystical approaches to the problem of REVELATION and its essence, and tries to assimilate all the different elements in his predecessors’ interpretations into his own epistemological view in this regard. This is why one encounters three approaches in Sadr al-Muta’allihin’s various works that he works toward their unification and solving their inconsistencies.The authors in this article try to show that Mullah Sadra connects different approaches with diverse foundations into the geometry of his Transcendental Philosophy in order to argue for the idea that the essence of REVELATION is an existential fact, rather than a quiddity. As a result, it has a GRADATIONAL character which begins with the Imperative Qur’an (Qur’an Amri) and ends with the Created Furqān (Furqān Khalqi). Such an understanding of REVELATION brings with it a special understanding of the Qur’an with an existential flavor. His attention to diverse levels and dimensions of REVELATION has prevented him from falling prey to reductionism by reducing REVELATION to one of its features, such as its verbal discourse or rational understanding.

Mulla Sadra as a comprehensive thinker, reviews various philosophical, theological, and mystical approaches to the problem of REVELATION and its essence, and tries to assimilate all the different elements in his predecessors’ interpretations into his own epistemological view in this regard. This is why one encounters three approaches in Sadr al-Muta’allihin’s various works that he works toward their unification and solving their inconsistencies.The authors in this article try to show that Mullah Sadra connects different approaches with diverse foundations into the geometry of his Transcendental Philosophy in order to argue for the idea that the essence of REVELATION is an existential fact, rather than a quiddity. As a result, it has a GRADATIONAL character which begins with the Imperative Qur’an (Qur’an Amri) and ends with the Created Furqān (Furqan Khalqi). Such an understanding of REVELATION brings with it a special understanding of the Qur’an with an existential flavor. His attention to diverse levels and dimensions of REVELATION has prevented him from falling prey to reductionism by reducing REVELATION to one of its features, such as its verbal discourse or rational understanding.

Mulla Sadra has experienced three philosophical journeys: the originality of nature, the originality of EXISTENCE of GRADATIONAL oneness and the originality of EXISTENCE of personal oneness. These three journeys are the main principles of Transcendent Theosophy, and any kind of evolution in them leads to evolutions in minor issues. Due to the systematic connection of the issues, in the issue of the reality of science and various issues related to it, there should be evolutions that are proportional to the three mentioned journeys. According to the first journey of science, the science is from the category of accident and as a result, it is an essential affair, while according to the requirements of the second and third journey, the science has coEXISTENCE with EXISTENCE. This transformation leads to transformation in many minor issues and creates fundamental differences. The issues of the first journey are more influenced by the non-existential view of the realities related to the subject of science, which is referred to as the foundation of qảvm in pre-Sadrai philosophy. In this article, due to the position and opportunity, we will address and analyze some important preliminary issues, which include: the position of discussion, the essential or existential nature of science, being nature or concept of science, the definition of science, the equivocality of names or commonality of meaning of science, being contiguous or analogous of science and the type of attribution proposed in science based on three philosophical journeys.

There are attributes in the ordinary language that have been commonly attributed to God and His creatures. Ascribing these attributes to God and His creatures univocally or equivocally leads respectively to anthropomorphism and agnosticism. To solve this problem, some Islamic thinkers have appealed to the GRADATIONAL meaning of these attributes. Mulla Sadra has presented a theory for this problem thatbased on his philosophical principles and can be called “GRADATIONAL theology”. St. Tomas Aquinas has tried to cope with the problem by appealing to the doctrine of Analogy. This theory has been criticized both by Islamic and Christian thinkers. By the semantic analysis of the key words of Aquinas’s theory, it can be said that his theory is similar to the GRADATIONAL theology with some slight differences. Besides, it can be said that, concerning this problem, he was influenced by Avicenna. This article seeks to explain this claim in an analytic-descriptive way along with comparing the theories of Mulla Sadra and Thomas Aquinas.

The importance of recognizing the type of attribution between the knower and the known is determining the position of knowledge in the worldview approach and its epistemological function. The main question of this research is: What is the meaning and function of the type of attribution between the knower and the known with the evolution in the philosophical principles? According to the originality of nature, the type of this attribution is the categorical attribution, assuming the duality of the two sides of the attribution, causes problems such as the validity of knowledge, the distinction between the knower and the known, and the problems of mental EXISTENCE. According to the originality of the EXISTENCE of GRADATIONAL oneness, the type of this attribution is the illuminative attribution. In this type of attribution, the knowledge of knower, in a longitudinal and GRADATIONAL relationship, becomes the cause of the creation of known, and finally according to the originality of the EXISTENCE of personal oneness, the unity between the knower and the known can be stated and the type of attribution is qāyúmi attribution. The findings of the research show that according to the three philosophical journeys, by passing from multiplicity to unity, the GRADATIONAL aspect gives its position to unity between the knower and the known, until in the third journey, the presence and intuition of the knower appears in the mirror of his manifestations.

Explaining the meaning of “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in the Holy Quran according to the opinions of the commentators (the scholars who interpret the Holy Book of Quran) and the semantic functions of the words is the main issue of this research. Differences of opinion of commentators (Arabic: مفسّر; plural: Arabic: مفسّرون, Romanized: mufassirūn) and citing their views for different reasons necessitated this research. The present article has been studied and evaluated the opinions of the commentators in interpreting the verse and considers their views about “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in four parts. These include: Taḥaddī (Arabic: تحدّی, The Quranic Challenge), the language of the audience and the place of REVELATION, the honor and capacities of the Arabic language, the eloquence and explicitness of the specific language of the Qur'an. The results of the research show that the “Clear Arabic Language” beyond the opinions of the commentators is a common understanding that has revealed the superhuman language of REVELATION through human conversational style and considered the universal characteristics, transhumanism, transhistorical of the Holy Book of Quran while considering the conditions and understanding of the audience. Paying attention to the Quranic meaning of related words and narrations as well as Saussure’s linguistic point of view can confirm the recent meaning.

Simultaneously with immense developments in different branches of human knowledge, Islamic theology, too, has improved and has taken up new issues and problems. One of the new issues addressed in theology is related to REVELATION and the possible impacts of the culture of the time on it. In the present article an attempt is made to study the possible impact of culture on REVELATION. First, the origins of this question are mentioned, and after raising the question, two approaches to the issue at hand are dealt with in relative detail. The positive approach to the question is dealth with at the beginning, because this perspective is not in line with Islamic teachings or beliefs. The last part of the article is devoted to the negative approach in relative detail, because it is believed that REVELATION definitely can not be affected by the pertinent culture of the time.

The intellect is the distinguishing feature of man from animals which has not been found anything more harmful than wine for intellect and the descent of man into the position of animalism is the result of that. Wine has always been forbidden in the heavenly religions based on this, however, the time and manner of declaring its prohibition in Islam has led to the confrontation of two viewpoints in the instant prohibition with the intoxicate of sleep in the sense of the state of being intoxicated (Arabic: سُکارَی) in verse 4:43 An-Nisāʾ (Arabic: النساء, An-Nisāʾ) and gradual prohibition with the intoxicate of wine. The findings of this research by a library study and descriptive analytical method indicate the accuracy of the theory of instant prohibition with Quranic, narrational proofs and rational confirmations and historical evidence in declaring the prohibition of wine in Makkī (Arabic: المکّیّ, suras revealed in Mecca) verses in early Biʿtha (Arabic: بِعثة) and its emphasizing in verse 5:90 Al-Maʾidah (Arabic: المائدة, Al-Māʾidah). In contrast, the inaccuracy of the theory of gradual prohibition of wine was proved due to its content contradiction and opposition to the Holy Book of Quran, because it is stated, on the one hand, that wine in the first stage was forbidden during the prayer time with the REVELATION of verse 43 of An-Nisāʾ, the sixth Madanī (Arabic: المدنیّ, suras revealed in Medina) surah in order to justify the gradual theory with the gradual rational law, but on the other hand, it is stated to the absolute prohibition of wine in its verse 219 and also in some Makkī verses by violating the law of gradualness, by declaring that Surah Al-Baqarah is one of the first Madanī Chapters (suras) according to consensus that was revealed after the Hijrah (Arabic: الهجرة). Consequently, the occasions or circumstances of REVELATIONs in Sunni exegeses by negation the intoxication of wine in gradual theory have subjective exit from this verse for the motivation of defense of drinking wine of some people and the unjust attribution to others by incorrect justifying the allowance of wine until the REVELATION of verse 43 of An-Nisāʾ in Medina. Therefore, the distinction between declaring the prohibition of wine in Mecca in early Biʿtha and the delay of several years of execution of Ḥadd (fixed punishment) of Khmer (the drinking of alcohol, shurb khamr) in Medina in instant theory, in addition to creating strong motivation in leaving and religious final notice has also been a kind of educational method of Islam. While the announcement of the absolute prohibition of wine at the same time as the implementation of its Ḥadd (fixed punishment) with the REVELATION of verse 90 of Al-Maʾidah from the last Madanī Surahs (Surah Madaniyah) or Madani chapters in the gradual theory is against the educational method expected by them. The unjustifiable consumption of some companions of drinking wine in Medina until the REVELATION of the prohibition verse in addition to the achievement of the Quranic theory of Saib Tabrizi (Persian: صائب تبریزی, Romanized: Ṣāʾib Tabrīzī) is among the consequences of proving instant theory of the prohibition wine.