شناسنامه
text
article
2016
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Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
8
v.
2
no.
2016
https://hikmat.isramags.ir/article_67334_6153c5eafc4d38aaf62f0e56c5af9e96.pdf
Ayatollah Javadi Amoli on the relation between the conventional and Genesis
Hesam al-Din
Sharifi
Ph.D. graduated from Baqir al-Olum University in Philosophy
author
text
article
2016
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Allameh Tabatabai became very popular in his discussions of conventional concepts. There are different views on how to interpret his words. Ayatollah Javadi Amoli, one of his most distinguished students, has described and completed the Allamah’s view. In his words, “conventional” is sometimes an attribute of existence and sometimes an attribute of concept. For him, the conventional existence and concept has a kind of genetic and noumenal origin, and consequently, it has a genesis and a noumenon. Accordingly, purely conventional or social concepts and propositions could have also their own noumenon or truth, provided that the root and the end of the convention is real and noumenal, and this origin is certain. In this case, the conventional proposition will necessarily be true and certain, and a rational argument can be made for these propositions. If the root and the end of the conventional are not true and certain, then it will not have a noumenal validity.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
8
v.
2
no.
2016
5
26
https://hikmat.isramags.ir/article_63531_1f2732fb504a1ff861b9bec3586701c5.pdf
Ayatollah Javadi Amoli on Theoretical Mysticism
Mahdi
Sadafi
Ph.D. Graduated from Institute of Humanities and Cultural Studies in Mysticism and Sufism
author
text
article
2016
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Ayatollah Javadi Amoli, following his polymath professor, Allameh Tabatabai, and Mulla Sadra’s transcendental Wisdom, by means of an analysis of the relational existence of effect in respect to its cause, establishes the foundations of the mystical unity of existence. According to this analysis, essence refers to concept, and the ontological mechanism and logic of existence in this view refer to the division of the object into "existence" and "concept". Therefore, what has filled the realm of being is the existence alone which the mystic is aware of it by an intuitional, inner knowledge, and everything other than that is merely a concept that constitutes the science of theoretical mysticism and provides the business of reasoning, cognitions, and mystical logic. On the other hand, this very division becomes a logical basis for the dichotomy between “reality and appearance”, which is superior to the gradation of existence view that considers the essence as the truth of low-grade and confined existences. In this mystical view, except the absolute essence of the God, which is absolutely unconditional and above any gradation, every other levels of existence are only appearances and shadows of this super-transcendent truth. With this original mystical monotheism, the definition of "monotheist man" also changes. It won’t be any more possible to talk, like philosophers, about the positivity of mystic’s self and his perceptual powers as independent means for understanding the external being, and the identity of man, in the light of his mystical monotheism, is questioned as to how is justifiable against the truth of monotheism. It is here that this guiding question leads to the discussion of mystical annihilation in its proper manner.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
8
v.
2
no.
2016
27
58
https://hikmat.isramags.ir/article_65396_102c577d00e67be28104256569333382.pdf
Interpretation of Dreams and Its Cosmological and Anthropological Foundations in Islamic Mysticism
Ahmad
Saeidi
Assistant professor, Imam Khomeini I.E.R.
author
Mohammad Hosein
Gilanpoor
Ph.D. student at Al-Mustafa International University
author
text
article
2016
per
در عرفان اسلامی مباحث زیادی دربارة رؤیا و تأویل و تعبیر آن دیده میشود. از منظر عارفان مسلمان،
In Islamic mysticism, there are many discussions about dreaming and interpreting it. According to the Muslim mystics, the world (macrocosm) and man (microcosm) have several levels and layers that are mutually matched. One of the degrees of the macrocosm is the absolute or major world of imagination, and its human counterpart is the conditional or minor world of imagination, and dreams are always related to these two worlds of imagination. Dream, if seen in the major world of imagination, is true without interpretation, while in the minor world of imagination, it can only be true by interpretation. Apart from the origin of the dream, other factors such as the time and place of dreaming, the viewer of the dream (dreamer) and his temperament, what is seen in the dream, and its characteristics are effective in the type of the dream, and must be considered for interpretation it.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
8
v.
2
no.
2016
59
84
https://hikmat.isramags.ir/article_63318_2d866cc936dada21be897a7067b125c1.pdf
Allameh Tabataba'I on the nature and purpose of the worldly life (Based on the two Treatises of Man in the world and wilaya)
hassan
moradi
Assistant Professor of Islamic Philosophy and Wisdom at Shahed University
author
mahmud
saidiy
Assistant Professor of Islamic Philosophy and Wisdom at Shahed University
author
elahe
kaboli
Master of Islamic Philosophy
author
text
article
2016
per
The subject of this paper is the meaning of life and its question is what is the nature and purpose of worldly life from the perspective of Allamah Tabataba’i. Trying to provide a new answer based on the theory of the conventional and Wilaya theory in Qur'an and Islamic mysticism reveals the need to address this issue. Firstly, we will present the problem, then the answers of Allameh and other scholars, and finally we will compare these answers. For Allameh, this world is an effect of former worlds and at the time of resurrection it will return to its very cause. This-worldly life is a mixture of true, esoteric, and developmental existence, or the hardware, with conventional, superficial, institutional existence, or software. As a result, the goal of this-worldly life and the fall of man is the emergence of that inner nature in this appearance in order to experience the lowest order of being and summing it up with the previous and higher orders to reach to the status of Wilaya (which is the inclusiveness of the first and the last, the inner and the outer), and to become the caliph of God on the earth. The innovative aspect of this research is precisely the use of the theory of the conventional and Wilaya theory to answer the question of the meaning of life and criticizing the answers of other scholars.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
8
v.
2
no.
2016
85
106
https://hikmat.isramags.ir/article_64957_eced600fe97db9b8d7ec3e33a93fcb8a.pdf
Pursuing the Peripatetic Argument of Incorporeality for God's Knowledge in the Works of al-Allamah al-Hilli
MOHAMMAD
LAYEGHI
Ph.D. student of Islamic Philosophy and Theology at Qom University
author
text
article
2016
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God's knowledge is one of the important issues of theology which raises debates among scholars throughout history. Peripatetic philosophers assumed God's incorporeality as one of the reasons for God’s knowledge of himself and creatures. They argued matter is the obstacle for knowledge and as a result of His incorporeality, God has knowledge of himself and other. Avicenna had borrowed the argument from the Greek peripatetic philosophers and stated in his works. Then other Muslim philosophers and theologians have studied the argument. Generally, the theologians had critical view toward the argument and criticized it in different aspcts. Nasir al-Din al-Tusi had mentioned the summery of the argument in his book Tajrid al-i'tiqad and later al-Allamah al-Hilli developed the argument in his commentary to al-Tusi’s book. At the end of his commentaries, al- Hilli referred the issue to his more intellectual books. Thus, the present paper is trying to review the roots of the argument throughout the history of human’s thought and in al-Hilli’s intellectual works as well as revealing the philosophical clarifications of the argument.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
8
v.
2
no.
2016
107
134
https://hikmat.isramags.ir/article_66479_71205b9236aab2a093720ada0810d6b3.pdf
Mulla Sadra on the real nature of Badāʾ
Seyedeh
Yazdan Panah
M.A. Graduated from Qom University
author
Zohreh
Borghei
Assistant Professor at Qom University
author
text
article
2016
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Badāʾ is one of the certain teachings of Shia and there is a disagreement among Islamic philosophers and theologians about its real meaning. Among Islamic philosophers, Mulla Sadra has a unique solution for this question. He believes that Badāʾ occurs in the level of the seven heavens as mentioned in the holy Quran, while he considers this level in accordance with the world of imagination. Ommalah angles are responsible to manage the affairs of the world of matter, and therefore Badāʾ happens for them and as they are the messengers of Allah, Badāʾ is also attributed to Allah. This paper explains the theory of Mulla Sadra about Badāʾ and the answers he has given to the doubts on this issue by considering the verses of the holy Quran and the Islamic traditions.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
8
v.
2
no.
2016
135
152
https://hikmat.isramags.ir/article_63317_fc1eba318f37365eca2fbdb2ec1173b5.pdf
Avicenna on abstraction
Translate: asif
ihsani
دکتری فلسفه اسلامی جامعه المصطفی العالمیه.
author
text
article
2016
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The theory of abstraction is one of the most puzzling parts ofAvicenna's philosophy. What Avicenna says in many passages about thehuman intellect's capacity to derive universal knowledge from sense-dataseems to plainly contradict passages in the same works about the emanationof knowledge from the active intellect, a separately existing substance.When he maintains that "considering the particulars [stored inimagination] disposes the soul for something abstracted to flow upon itfrom the active intellect", 1 he appears to combine two incompatible conceptsin one doctrine: either the intelligible forms emanate from above orthey are abstracted from the data collected by the senses, but not both.
Isra Hikmat
Affiliated to the Ma‘arij Research, Center for Revelatory Sciences
2383-2916
8
v.
2
no.
2016
153
192
https://hikmat.isramags.ir/article_65532_98cc402391000c0a7a5525c8f65113b3.pdf