Using a descriptive-analytical method, this article investigates the relationship between philosophical and theological virtues in the TRANSCENDENT PHILOSOPHY developed by MULLā Ṣadrā. Christian theorists added three theological virtues: (1) faith, (2) love and (3) hope to the list of the four main virtues of philosophers, i.e. (1) wisdom, (2) courage, (3) moderation (chastity) and (4) justice. MULLā Ṣadrā contends that faith is the main and ultimate virtue and the famous four virtues are the path and means that can provide the basis for knowledge and closeness to God. The virtue of faith may be regarded as a sort of knowledge and its highest level is certainty; but faith that is strengthened in the heart is accompanied by love and sincerity. Accordingly, the virtue of faith leads the faithful to the virtue of love within the scope of emotions, and to the virtue of hope (trust, surrender, and finally attachment exclusively to God) within the scope of will. Hence, explaining the superior and guiding role of the virtue of faith, MULLā Ṣadrā separates himself from the Greek philosophers and their advocates.

Theoretical wisdom and practical wisdom are like two wings for the development of the Islamic society. Today, practical wisdom is mostly manifested in jurisprudence. The duty of jurisprudence in the current approach is to infer religious injunctions from Islamic sources. In this article, the impact of Ṣadrā's TRANSCENDENT PHILOSOPHY on jurisprudence and the role of jurisprudence on the system of TRANSCENDENT wisdom have been investigated. The main problem of this article is why there are some shortcomings in the popular jurisprudence, and in this regard, we have come to the conclusion that jurisprudence should not be separated from ontology. Theology should be the focus of jurisprudence, not a marginal and unimportant issue. In this regard, the main goal of the article is to show the impact of ontology (of TRANSCENDENT PHILOSOPHY) on jurisprudence. As a result, while explaining what the science of jurisprudence is, we will explain the source of reason and the implications of the centrality of reason as a common source of jurisprudence and PHILOSOPHY and its definition in terms of jurisprudence and PHILOSOPHY. The intended jurisprudence of TRANSCENDENT PHILOSOPHY has an existential goal in the individual and social sphere and emphasizes insight in religion and awe. In the TRANSCENDENT system, jurisprudence is a subset of theology, and its definition and rulings are examined in this regard. In Ṣadrian system, jurisprudence, mysticism and PHILOSOPHY are not separate from each other and all are layers and levels of religion. This can lead to the correct explanation of the scope of jurisprudence. Civilization-building and anti-tyranny jurisprudence is one of the characteristics of Ṣadrian jurisprudence. On the other hand, jurisprudence is also considered as a subset of individual and social practical wisdom, and MULLā Ṣadrā's explanation of practical wisdom is very effective in directing his jurisprudence. This approach accelerates the scientific development of the Islamic society and prevents some damages; as in the jurisprudence style of the contemporary Ṣadrian jurist - Imam Khomeini - this influence caused the growth of the Muslim community. At the end of this article, these effects have been shown more vividly in the form of Motahari's jurisprudential approach.

The deep connection between revelatory and philosophical propositions has been accepted by Muslim philosophers; however, there has not been much consensus regarding the adoption of revelatory propositions derived from prophetic intuition as a philosophical criterion for measuring the truth of other propositions, as well as a valid source for producing propositions and using them as premises of the philosophical argument. Considering MULLā SADRā's attempt to use revelational statements in his TRANSCENDENT system of PHILOSOPHY, the present research has dealt with this important concern with an analytical-argumentative method. The results will show that not only is it possible to benefit from revelatory intuition and propositions derived from it in the process of philosophizing but also, according to some of Sadrian principles such as "the ontological primacy of existence", "restriction of knowledge of the truth of existence to intuition", "the primacy of presential knowledge in the TRANSCENDENT PHILOSOPHY" and "the epistemological validity of revelatory statements as infallible intuitions", it is possible to provide a rational mechanism for the establishment of a philosophical system based on revelatory statements. The establishment of such a system of PHILOSOPHY, which can be called "revelational PHILOSOPHY", will bring about remarkable achievements for the Islamic intellectual tradition including diversity in methods of philosophizing, providing a new approach in the harmony of reason and revelation, expansion and diversity in philosophical issues and providing a suitable ground for the realization of a comparative PHILOSOPHY of religion and the TRANSCENDENT PHILOSOPHY of religion.

Quranic linguistics is one of the new issues in the Quranic sciences, being considered as one of the most important branches among the methods of understanding Quran. Semantics, one of the branches of Linguistics, is concerned with the study of the key words of Quran. By key words, we mean those words which can play an important part in making evident the different meanings of the Quranic verses, if their meaning is studied in a survey. In this article, focusing on polysemy in Semantics, we have pondered over Mulla Sadra's view on this issue and examined his commentary on some of the Quranic verses, as an example. Analyzing Quranic key words in a polysemous method will open new scopes to the scholars of Quranic sciences and commentary and in considered a new method for the subject-concerning interpretation of Quran in order to reveal its miraculous aspects, literally and semantically.

Religious texts put a great emphasis on self-understanding and consider it as a precondition for understanding God. Afdal al-DĪn Kashani, a 7th century philosopher, and MULLā SADRā, the founder of TRANSCENDENT PHILOSOPHY, have their view of intuitive self-understanding on the basis of their own principles. The author, in the first part of the article, reviews the presuppositions of MULLā SADRā's view, and suggests a systematic theory of self-understanding accordingly. Then he explains the stages of self-understanding, reached by the travelers on the path to God. In the second part, the viewpoints of Afdal al-DĪn Kāshāni on self-understanding are probed, and practical ways for attaining such an intuitive knowledge are discussed. At the end, the author compares the two philosophers according to their presuppositions, theories, and consequences of their ideas.

The concept of death inspires many philosophical reflections about human existence which can affect the human attitude and lifestyle. As two existentialists, MULLā SADRā and Jaspers have paid attention to the issue of death and its various dimensions. The comparative and analytical comparison of these two philosophers' opinions shows that from the religious and mystical perspective, Jaspers considers the human encounter with the issue of death, as a boundary situation, one of the most effective factors in the formation of identity and finding the real Human self. By distinguishing the three stages of human empirical being from existenz, he believes that in the TRANSCENDENTal level of existenz, man has the ability to understand immortality or in other words "deathlessness" and the "experience of immortality" and without having an immaterial dimension, he can experience it throughout his life. On the other hand, according to MULLā SADRā, death and immortality have a broad and systematic conception that is derived from his philosophical and religious foundations. In SADRā's PHILOSOPHY, there is a correlation between the immateriality of the soul and its immortality; the soul has different levels of existence, which can achieve the level of immateriality through undergoing the substantial movement and passing its evolutionary levels of existence. The soul does not disappear with the destruction of the body, but, because of being immaterial, it will survive forever as eternal and immortal. He considers immortality to be a graded truth which exists both in this world (through voluntary death) and in the next world.

Muslim philosophers preceding MULLā SADRā, generally denied substantial motion. Mulla sadra in his TRANSCENDENT PHILOSOPHY, however, developed a sophisticated analysis of substantial motion. His view of this issue is unique, in which he employs some of the requisites of movement to establish substantial motion. This kind of motion plays a pivotal role in MULLā SADRā's system of PHILOSOPHY. The author in this article tries to provide a clear picture of substantial motion by explaining some requisites of movement such as "distance", and by analyzing the flowing unit in the category of substance. Criticizing arguments revolving around the idea that motion needs a subject, he rejects such a need. At the end, the article puts the arguments for substantial motion in a new classification.

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.

The issue of the creation of the universe has been a challenge for philosophers, theologians and physicists of all ages. The purpose of this research is to study and compare Hawking’s view on the creation of the universe with that of MULLā Ṣadrā based on the teachings of TRANSCENDENT PHILOSOPHY in a descriptive-analytical manner. In this paper, the epistemological and ontological foundations of the two perspectives are compared to clarify the commonalities, disagreements and the advantages. It will be revealed that the concepts of “nothing” and “vacuum” in Hawking’s theory of the creation are different from the concept of vacuum in the TRANSCENDENT PHILOSOPHY and hence, do not mean pure non-existence. Referring to the religious teachings and based on his philosophical principles, such as the ontological primacy of existence and substantial motion, as well as the idea of creatio ex nihilo (creation out of non-existence), MULLā Ṣadrā proves the temporal origination of the universe (in a specific sense). According to him, Divine emanation is eternal, constant and inseparable from God and thus, the claim that the creation has begun in a real or imaginary time is rejected.

By examining the different meanings of "essence" and "quiddity" in the thought of the Muslim philosophers, and by examining the important origins of Mula Sadra'a (TRANSCENDENT) PHILOSOPHY, this article will prove that the concepts of essence and quiddity are rejected in his PHILOSOPHY and are considered as something conventional and as subjective constructs. So this line of thinking is nominalistic in this regard, and therefore is epistemologically a relativistic thought considering the knowledge of reality as something relative. In his PHILOSOPHY, necessary and absolute knowledge of reality is impossible, and from the methodological viewpoint, this line of thought cannot be classified under rationalistic PHILOSOPHY. Therefore, this kind of PHILOSOPHY must rely on methods like intuition or experience.