Comprehensiveness of the Divine Scripture and Mutual Expectations of Religion and Man
Āyatullāh abdullah
Jawādī Amulī
author
text
article
2011
per
Having the best life in the world, requires knowledge (al-maÝrifa) as well as a world-adorning. These two requirements have numerous responses the most perfect and rational of which are the religious ones. Thus, human being seeks from religion the ways of organizing, acquiring knowledge of and adorning the world. God’s religion shows him these ways. Likewise, religion expects man not to lose his intellectual, experiential and artistic wealth by engaging in unsuccessful activities and drifting aimlessly through life.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
3
v.
3
no.
2011
7
11
https://hikmat.isramags.ir/article_6609_93ec1d5c916459eec88db8913305a445.pdf
Security Implications of the Anthropology of Āyatullāh Jawādī Amulī
Najaf
Lakzāī
author
text
article
2011
per
During the years after the victory of the Islamic Revolution of Iran, islamization of humanities, including security sciences, has been a primary concern. The Transcendent Wisdom has a high capacity to appear in humanities and security sciences. In recent years, security studies and sciences have made good progress in our country; however, no considerable effort has been made to describe security issues relying on the principles of Islamic Philosophy, particularly Transcendent Wisdom. The present article is aimed at presenting implications and security aspects of anthropology of the Muslim jurist and theologian of Transcendent Wisdom, Āyatullāh Jawādī Amulī. This article argues that on the basis of foundations of Transcendent Wisdom, particularly anthropological principles which constitute the central issue of this study, we should speak of “security sciences” rather than “the science of security”. This is because according to any anthropological foundation, a specific security science is produced that may variously be called transcendent, conventional and common.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
3
v.
3
no.
2011
11
45
https://hikmat.isramags.ir/article_6610_134b003e28f27a5a419ef240d0124740.pdf
The Problem of Freedom in the political philosophy of Āyatullāh Jawādī Amulī
Sharīf
Lakzāī
author
text
article
2011
per
The concept of “freedom” has long been a matter of controversy in the history of human thought and action. So, thinkers in each period have sought to deal with it. Āyatullāh Jawādī Amulī too has tried to present his views about it on the basis of Shi’a doctrines and in the context of the system of Transcendent Wisdom. However, the question is that why has the master directed his attention to the issue of freedom and, as a result, in what direction does freedom move? This article presumes that freedom in Āyatullāh Jawādī Amulī’s thought has been raised as a problem, and as a Muslim thinker he seeks to treat the compatibility or incompatibility of freedom, in its modern concept, with Islamic teachings. Putting forward anthropological discussions, he tries to offer a religious definition of freedom so that while benefiting from Islamic teachings, it could also be reinforced by Transcendent Wisdom. From this perspective, freedom would be an existential and gradational concept tied to such elements as thinking, invitation to good, protection of public interest, and observing law and discipline. In conclusion, real freedom will be achieved when it is based on the intellect.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
3
v.
3
no.
2011
47
70
https://hikmat.isramags.ir/article_6611_37c09330217820df67f8568554e6b803.pdf
Predicative Attributes According to Āyatullāh Jawādī Amulī
Mustafā
Sultānī
author
text
article
2011
per
The issue of predicative attributes (al-Òifāt al-khabarīyya ) entered the realm of theology and Qur’anic interpretation alongside the descent of revelation. In the understanding of the predicative verses and how these attributes have been ascribed to God, such views as anthropomorphism (tashbīh) and tajsīm (affirmation without“esoteric interpretation” ta’wīl), suspension (tawaqquf) and delegation (tafwīÃ), affirmation without quality, affirmation with ta’wīl, have been attributed to theologians and Quranic commentators. The above-mentioned views developed in response to the question that how God has described Himself by predicative attributes while ascription of such attributes to Him requires attribution of non-divine qualities (anthropomorphism, tajsim, …) to Him. Āyatullāh Jawādī Amulī tries to reply to this question by holding the view of “affirmation with ta’wīl”, taking the theory of “identity of attributes and essence” and the principle of “transcendence” (tanzīh) as the basis of interpretation of predicative attributes. He realizes and interprets predicative attributes by referring the ambiguous verses (mutashābihāt) to the explicit verses (muÎkamāt), showing superiority of demonstrative reason over the appearances of Islamic traditions, and using the verbal and confirmative signification (al-dilālat al-lafÛiyya wa al-taÒdīqīyya).
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
3
v.
3
no.
2011
71
91
https://hikmat.isramags.ir/article_6612_311c2aa2e65a80f4f4d8806e290fb105.pdf
Philosophy of Practical Mysticism
Muhammad
Fanāeī Eshkevarī
author
text
article
2011
per
When we consider the structure and general framework of a science outside its domain and inquire about such issues as nature, subject, first principles, problems, method and its final goal, we are actually dealing with the philosophy of that science. One of the sciences that flourished in the context of the Islamic culture was practical mysticism. The science of practical mysticism addresses wayfaring and spiritual journey (sulūk) exploring its elements, stages and impediments. Destiny of mysticism, its truth or falsehood as well as its evolution is tied to the revision of discussions of practical mysticism. Diversity of various groups and mystical orders, first and foremost, is due to the differences in their practical mysticism; as the worth and value of mystical experiences is, to a great extent, contingent upon the mystical curriculum of the wayfarer. Thus, revising discussions of practical mysticism is essential to the development of mysticism, its reformation and reinforcement, as well as its prevention from deviations. In order to revise practical mysticism, one must study its overall structure. Revision of its principles and underpinnings, exploring its boundaries, delving into its resources and method, paying attention to the relationship of this science with other disciplines, and reexamination of its structure and general principles pave the way for innovations and developments in this sphere. Some of these subjects have been treated briefly in the predicative mystical works; however, the time has come for us to deal independently and at length with “the philosophy of practical mysticism” as we deal with the second-rate philosophies. Obviously, this is beyond the scope of an article. Hence, this article examines some of the key points of this subject succinctly. Further relevant issues will be addressed in other opportunities.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
3
v.
3
no.
2011
93
115
https://hikmat.isramags.ir/article_6613_c24b4b2ddaa6677ea49f998d4b865597.pdf
The Meaning of Life According to Transcendent Wisdom
Mas‛ūd
Āzarbāyijānī
author
text
article
2011
per
What does “the meaning of life” mean? Does life have the same nature of material substances like stone and water, is it of the category of accidents and properties, or of type of events and processes? What is meant by “meaning” in “the meaning of life”? By “the purpose of life,” is it meant “function” of life or “value” of life?
The Transcendent Wisdom is a philosophical system founded by Mulla Sadra and developed by his followers. Principality of existence, substantial motion, unity of the intellect, intelligent, and intelligible, the best created order, and the like are among basic principles of Transcendent Wisdom. Based on these principles and other foundations, life, consciousness, and love have spread throughout the universe. By “The best created order” is meant that divine wisdom has devised a plan within the material causes that as much creatures as possible could attain perfection; i.e., the laws governing the universe and human being be the best possible order so that the utmost good and the least evil befall human being. In other words, it is the “divine providence” that calls for the best possible order.
The meaning of life for human being in Transcendent Wisdom refers to the philosophy of life and God’s purpose of creation. Devising the levels of natural, vegetable, animal and human soul, Mullā Ñadrā sees the evolution of the soul in agreement with the process of the movement of substance in the matter beginning from matter and going beyond on account of which resurrection takes place for the human spirit. Starting from the material intellect, the substantial motion of the soul, would not come to an end by reaching the acquired intellect (al-aql al-mustafād); for the fourth stage of the spiritual life of the soul, i.e., the level of connection with the active intellect (al- aql al-fa āl) or the Holy Spirit, actualizes the spiritual ecstasy and derivation from the light and knowledge. This is the meaning of life.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
3
v.
3
no.
2011
117
130
https://hikmat.isramags.ir/article_6614_eda43c03ae8d2130d3c825f155d67a65.pdf
The Value of Life from Mullā Ñadrā’s Point of View
Alī Rizā
Dihqānpūr
author
text
article
2011
per
Man is naturally engaged in transactions and calculations and chooses the thing that is worth buying. What makes life worth living? What is the worth of life in spite of sufferings, frustrations and hardships? Or, what values does it have that gives priority to its existence over its non-existence and its acceptance over its non-acceptance?
Mullā Ñadrā, the great philosopher of the Islamic world, in accordance with the principles of Transcendent Wisdom, sees the existence as value, good and perfection. Life, which is existential, has also an essential value. Since the existence has different gradations, the value of man’s life is in accord with his specific degree. Of course, there are some other values, volitional or genetic, considered by Mullā Ñadrā as adorning the life.
God’s pleasure, man’s dignity, divine primordial nature, eternity, and love are among values of life. Also, any good relationship with the source of existence and the highest perfection is seen as a value. Therefore, relationship with God is the criterion for the value of life. Man’s divine, primordial nature indicates that values flow out from within human being and there is no need of seeking validity from outside. Man’s dignity is existential and made by God; thus it is real and not mentally posited. The substance of man’s superiority and dignity lies in his capacity in acquiring knowledge – what gave man precedence over the angel. According to Mullā sadrā, love is present in every existent. As the existence becomes more intensified, love becomes stronger and as the soul is higher and nobler, its object of love would be subtler and more precious. Immortality is a value and death is not in conflict with it. Man attains a higher rank and a real life at death. Thus, the value of life depends on existential values of human being. These values have strengths and weaknesses. Therefore, the value of life has also degrees and stages.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
3
v.
3
no.
2011
131
161
https://hikmat.isramags.ir/article_6615_14640041cb6a56e1bef9d65190f87929.pdf
The Theory of Intellectual Supra-abstractedness of the Soul in the Avicennan Philosophy
Aynullāh
Khādimī
author
Sayyid Alī
Razizādeh
author
text
article
2011
per
The theory of intellectual supra-abstractedness of the soul is in fact abstractedness from quiddity, expansion of the existential capacity of the soul, and its non-stop progress upward through the arch of ascent and proximity to God. In addition to the stage of abstractedness, the human soul holds an incessant and supra-abstractedness level; a level at which man becomes free from his essence and identity, and ego is removed from him to such an extent that he would have no individuality and definite standing to be referred to. It was Plotinus who first introduced it and then Suhrawardī and Mullā Ñadrā discussed it. However, examination of the role of Aristotle in the theory of Ibn Sīnā concerning the supra-intellectuality suggests that the latter neither seems to have spoken of the supra-abstractedness of the soul nor of its abstractedness from the quiddity. In his treatise al-nafs, Ibn Sīnā believes in the limitedness of faculties of the soul in a specific end (on the plane of the intellect) as well as the limitedness of the theoretical intellect (on the plane of the acquired intellect, al-aql al-mustafād).
Likewise, influenced by Aristotle, he maintains that substantiality of the soul causes it to be caught in the grip of the quiddity (genus, differntia, definition and composition) and finally fallen under a given category. This idea is in disagreement with the soul being beyond category in this level. The present article claims that although no conclusive, definitive proof can be offered concerning Avicenna’s belief in the theory of intellectual supra-abstractedness of the soul; yet perhaps one can find limited evidence in his works indicating the rejection of this theory.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
3
v.
3
no.
2011
163
187
https://hikmat.isramags.ir/article_6616_c94c7d26b0ff44717570b73a3c4da4ae.pdf