جستجوی مقالات مرتبط با کلیدواژه "حکمت مشرقی" در نشریات گروه "علوم قرآن و حدیث"

Prepatetic philosophy and illuminative philosophy and the relationship between the two have always been of interest to Islamic and even non-Islamic philosophers. Accordingly, it seems necessary to pay special attention to Ibn Sina's mysterious messages, which are the source of his mystical and illuminative opinions. This attention becomes more necessary when its effects are well revealed in Ishraqi Philosophy of Suhrawardi. Many commonalities can be found in the writings of these two great philosophers, among them the tone, the language of allegory, the mysteriousness of expression and the intertextual approach of the Quran. As a result, contrary to some people who introduce Avicenna as having only a solid philosophy and devoid of Seleucid and mystical thoughts, we will find that Avicenna paid attention to mysticism and mystical experiences before Shaykh Ishraq, and Avicenna's treatise Hayy ibn Yaqzan was the beginning of Suhrawardi's mystical writings. This point proves that Avicenna was not a mere prepatetic philosopher, but his works were the beginning of mysticism's entry into the valley of philosophy

By referring to Mullā Ṣadrā’s works, it can be seen that in his view, wisdom emanates from the Divine source, world of immateriality, and the world of angels. Receiving wisdom is subject to the fulfillment of some conditions in the emotional, action and cognitive dimensions of man. Emotional conditions such as character description, health of nature and good character and epistemic conditions such as sharpness of mind, speed of understanding and soundness of thought and action conditions also include things such as complete compliance with Shari’a, asceticism and piety. Achieving wisdom has special impacts on the field of knowledge and behavior of humans. In the field of knowledge, it causes a person to reach certainty and get out of doubts and... In the field of behavior, achieving moderation and complete compliance with Shari’a is also one of the effects and goals that follow from it. Mullā Ṣadrā also mentions such wisdom with attributes such as legal wisdom, exquisite and pure wisdom, oriental wisdom, etc.

Point of view of Avicenna concerning explanation of revelation and appealing to the faculty of imagination (al-Qovvah al-Motakhayyellah) in changing universal perceptions to particular ones has inspired some contemporary intellectuals like D.R. Soroush to maintain that Avicenna has believed in agency of soul of the prophet in process of revelation. Separating between though of Avicenna in sphere of peripatetic and illuminationism philosophy, this paper analyzes his idea. This separation proves that, in sphere of peripatetic philosophy, Avicenna has appealed to change in faculty of imagination in the way of explanation of revelational particulars, since he maintains that faculty of imagination and imaginational perceptions are material, as well as he negated the belief to the world of intermediate discontinuous imagination. However, he, in the sphere of illuminationism philosophy, has other explanation of this issue within the topic of functions of faculties of commonsense and imagination of the prophet, because he believes ,in this sphere, in immateriality of the faculty of imagination and its perceptions, as well as implicit acknowledgement to the world of intermediate discontinuous imagination. According to Avicenna, faculties of common sense and imagination of the prophet can save particular revelational forms and perceptions without any change in them. Accordingly, no reason remains for any change in faculty of imagination or changing abstract intelligible to sensory perception, since they, in contract with human souls, have intensity of being.