جستجوی مقالات مرتبط با کلیدواژه « شیخ اشراق » در نشریات گروه « فلسفه و کلام »

One of the attributes and perfections of God is Will, a correct perception of which, similar to other attributes, can lead to the perfection of the knower. Although all Muslim phosphors attribute this Will to God, the quality of this attribution has always created some clash of ideas. Most Mu‘tazilite mutikallimūn negate God’s affirmative attributes, including will, to essence and consider them to be additional to it. They maintain that the Divine Essence is the vicegerent for attributes. Among pre-Suhrawardī philosophers, some interpret the free will as the knowledge of the higher order, and some others have referred it to the attribute of knowledge to clarify its meaning. As a result, these two attributes are in unity with each other in terms of concept and referents. Regarding Suhrawardī, some believe that he denies the free will, while a study of the fundamental principles of his philosophical system reveals that the opposite holds true. From among such principles, reference can be made to the gracefulness of the light of all lights (nūr al-anwār), identity of Divine Attributes with Essence, and the light of all lights as the sum of all perfections. According to these principles, all the perfections at lower levels exist in the highest level in a more complete and nobler form. The attribute of will is also an existential perfection, the demonstration of which leads to honor and eminence, and the denial of which leads to the negation of perfection. Hence, given the general content of Shurawardī’s philosophy, he must have necessarily agreed with attributing will to Almighty God. Regarding the inclusiveness of will, the Mu‘tazilites do not view Man as possessing the necessary will, while Suhrawardī considers the attributes of the light of all lights to belong to all existents, including Man in the light of introducing the light of all lights as an all-inclusive truth.

Islamic philosophy is mainly identified by its use of demonstration and method. However, a study of philosophical texts in Islamic tradition indicates that the intuitive method holds an important place in this field. This method employs gnostic intuition and unveiling in order to attain certain knowledge. The intuitive method was used in all the three major schools of Islamic philosophy; nevertheless, it was employed systematically and in an organized fashion for the first time in the Transcendent Philosophy. While emphasizing the use of rational method, Mullā Ṣadrā has also benefitted from the intuitive method to a large extent. The functions of this method are employed in two contexts: discovery and justification. In the context of discovery, Muslim philosophers have utilized the intuitive method to explain new philosophical problems and present a correct picture of some philosophical issues. In the context of justification, they have used it to discover middle terms, unveil fallacies, reconstruct demonstration, amend conclusions, and demonstrate rational arguments.

The "the simplicity of the reality (al-ḥaqīqa) of all things and the licks of something from them" rule is one of the most important topics Theology in particular that Mulla Sadra claims that no one other than Plotinus and he found out about it. And also the development of this rule, what philosophical problems has it solved and what achievements has it brought about in Sadra’s philosophy? Considering that this rule can be understood in the realm of unity in plurality and the realm of plurality in unity, this article is based on it by proving that Mulla Sadra, in understanding the principle of this rule, is indebted to the verses, hadiths, and intuitions of mystics in both realm, has tried to expose the development of this rule among the philosophers before Mulla Sadra to criticism and analysis in a descriptive and analytical method. Therefore; Plotinus tried to express the content of this rule in both realms. But Farabi, Suhrawardi and Mirdamad played a role in the development of this rule only in the realm of plurality in unity, ignoring their foundations. Also, Mulla Sadra and his followers have used this rule in both realms in the course of the development of the Transcendent theosophy in many cases, such as the relationship between the God and its knowledge, or the relationship between the soul and its powers.

In the first view, the bases of psychology in Sohrawardi's works are subordinate to those of the followers, and this depicts a contradiction. On the other hand, according to the progress of Sheikh Ishraq's intellectual maturity, the difference can be referred to, but the intention in this matter is not far from the mind. So it should be checked that; Why did Sohrawardi, as an enlightened sage, also use the principles of Peripatetic in his works? This article analyzes the foundations of Shaykh Ishraq in the present knowledge of the soul in his philosophical, logical, and mystical works in his Persian treatises. By stating some shortcomings of the foundations in some perceptions, it deals with the hypothesis that in the results of Sohrawardi, although a contradiction can be seen. His intellectual maturity was also involved in this matter, but due to a specific purpose, it can be proven that this issue is intentional.

The identity of Greek thought has always been considered by the thinkers of the Islamic world and they did not have a single function towards it. The Muslim Enlightenment called for a dichotomy between faith and Greek thought and warned against the influence of rational philosophy in the Islamic world, but others tried to prove by theory that the view of independent human reason was untrue. Suhrawardi, as the founder of the Wisdom of Enlightenment, distinguishes Aristotelian Greek thought based on argumentative analogy from pre-Aristotle philosophers, claiming that ancient Greek philosophers were a branch of the eternal dough of Enlightenment wisdom that ended in the divine Plato. In his view, the eternal dough of true wisdom, which includes the heart-watching of the light of Cairo of the unseen world through the purification of the soul, is presented in the works of the greats of ancient Greece (especially Plato) in code language. According to Suhrawardi, the wisdom of Aristotle's argument is dark and it cannot provide true knowledge to human beings. Of course, despite denying the truth of Aristotle's argument, he considers it useful for teaching Enlightenment wisdom to beginners and tries to critique its method and some principles. ‌ Wojo and in this way help to identify the wisdom of enlightenment.

The present study, focusing on the obstacles of true knowledge from the viewpoints of Sheikh Ishraq (549-587 AH) and ʿIzzuddin Kashani (d. 735 AH), investigates and integrates the views and opinions of these two Muslim thinkers and pursues the similarities and differences of their opinions through a descriptive-analytical method. Sensory perceptions as well as the rational and argumentative sciences are among the obstacles of knowledge for Sheikh Ishraq, and the subsistence intellect (ʿaql maʿāsh) is among the obstacles of knowledge for ʿIzzuddin Mahmoud Kashani. Sohrawardi maintains that knowledge is enclosed in the jail of the nature and intelligibles as long as it denotes the forms of sensible things and individuations, which cannot be seen by the eyes of the body and the intellect. Kashani also, by relying on the light of faith and certainty, regards obstacles such as knowledge and argumentation, subsistence intellect, sin and sensual passions, evil deceptions, and boasting as the blights that prevent the man from acquiring knowledge. Considering his potentials and his existential capacities, the man has the decency to achieve perfection and receive emanated knowledge, and achieving the true knowledge necessitates disruption from the world of sensible things, impurities and physical involvements as well as the world of apparent things.

The method of the works of these sages when compared, it may be said that one of the most important epistemological topics of the illuminative philosophy is the emphasis on the discussion of knowledge in presence and intuition. He considers the knowledge in presence to be infallible and true knowledge, but he considers the acquired knowledge to be a pure mental imagination which has no benefit from the  reality; Rather, what it has is only a form and an image of an object in the mind with external reality; of course, in the discussion of truth and falsehood, it agrees with the "theory of conformity" and in the discussion of the value of knowledge, it is "fundamentalist". Unlike Sheikh Ishraq, Allameh believes in a purely rational way that first; The origin of all knowledge and perceptions, even axioms, is  senses and sensual perceptions, and the abstraction of axioms from sensory concepts is unimpeded; He also attributes the formation of self-evident intelligences to another activity of the mind, which is the abstraction and derivation of philosophical second intelligences; Acquired knowledge is a rational derivation obtained from a known  in presence to which the intellect has inevitably admitted, and it is the known in presence of an imaginal and rational being which comes to the present of knower with its external existence, and this is the basis for Allameh to enter Discussion of knowledge in presence. Allameh, like Suhrawardi, believes in the "theory of conformity" and "foundationalism".

The most important discussion of the philosophy of ethics is the ontology of ethics, and the most important discussion of the ontology of ethics is moral realism and anti-realism. The title Moral Realism is applied to a theory that considers an external reality for the moral concepts and propositions regardless of any imperative, recommendation, feeling, taste, agreement, or bases those concepts and propositions on an external reality; however, anti-realism does not consider any reality for the morality other than an imperative, recommendation, feeling, taste or agreement. This research has analyzed Sheikh Ishraq's writings on ethics in a rational way. Validity of existence in his view has become an illusion of his non-realism in moral philosophy, but in addition to the rejection of the reason he provides for validating philosophical concepts, it is possible to present an interpretation of his view that considers moral concepts to be real; In this case, his point of view is included in the category of moral realism, stating that the meaning of moral concepts are concepts of the Sankh Noor that are considered real. This research has explained the realistic approach of Sheikh Eshraq through the realistic concepts of ethics, aesthetics, and eschatology, introducing the way of knowing and explaining how to create moral virtues.

So far, there have been different and sometimes paradoxical theories about near-death experiences. Nonetheless, each of these theories has been unsuccessful in justifying some components of these experiences. This article suggests that Suhrawardi’s Imaginal World theory can provide a more reasonable explanation of these experiences. In the Imaginal World theory, a world is depicted whose qualities have many similarities to the qualities of near-death experiences. Thus, based on this theory and sometimes through getting help from other theories of Sheikh al-Ishraq – such as Illuminative Knowledge, Dominant Lights, and World of Memorial– we can give in an acceptable explanation of the near-death experiences.

The issue of time and how there is precedence and lag among its components is one of the important issues in Islamic philosophy. In Ibn Sina's view, the precedence and latency among the components of time is of the type of precedence and latency of time, but Suhrawardi believes that this precedence should be referred to precedence and delay. Mirdamad has taken a critical approach to the view of Sheikh Ishraq. He has expressed two criticisms of Suhrawardi's view and finally has tried to portray the precedence and latency of course from another direction among them, in addition to the existence of precedence and latency. The essential unity between them and the validity of external separation in the precedence and latency of time are two criticisms of Mirdamad. He considered the validity of the non-association of them with each other as correcting the truth of precedence and time lag and the validity of the need and stopping of some components of time over others as the permission of the truth of precedence and natural delay. The purpose of this article is to first explain Sheikh Ishraq's point of view, then to explain Mirdamad's criticisms carefully, and finally to criticize and study a part of Mirdamad's approach by comparative analytical method.

Different entities, according to Suhrawardi, are no more than the light graded in terms of their weakness or intensity. Suhrawardfi’s ontology rest on the system of light and its levels. The worlds, he argues, have different levels the highest of which is that of the Light of lights; it is the source of brightness which all what there is comes from. He holds that the best argument for the Light of lights is that of the righteous (i.e. ontological argument). In his discussion of the attributes, Suhrawardi says that the Light of lights neither has the dark attributes nor the bright ones. Nonetheless, he considers many attributions for the Light of lights such as, those of all-Provider, the Origin, the Knower, and … ; he eventually says that all those attributions go back to that of the Origin. Furthermore, Suhrawardi embraces many negative attributes such as that the Light of lights is not body, pitch-dark, contingent, oriented and so on; all those negative attributes stem from one namely, contingency. All those negative and relative attributes are mentally-constructed none of which is independent concrete attached to the Essence lest they bring about composition in the Holy Essence.

Ethics studies the principles of conceptualization and assent of the science of morality that includes the four following subjects: moral semantics, moral epistemology, moral ontology and the logical subjects of ethics. Moral semantics provides the study and semantic analysis of the concepts and moral propositions. Considering that the meaning of the sentence relates to the concepts of the sentence components meaning its subject matter (Arabic: موضوع mawdū‘) and predicate (Arabic: محمول mahmul), the major subjects that are stated in the moral semantics are to study concepts of the subject matter and predicate of the moral sentences. This paper aims to survey the semantics of the mentioned concepts with the analytic method through intellect from the viewpoint of Sheikh Eshraq. He has created the conceptual definition method in the moral semantics and has argued some ethical concepts but he has not mentioned how to get the meaning which constitutes the compound concepts and has not presented a solution for the semantics of the simple moral concepts for those who are not able the witnessing perception of the simple concepts. The solution alternative to this opinion is to notice the attributes of the philosophical concepts that the moral concepts are of these concepts. The most important attribute of the philosophical concepts is comparative and they are achieved by the mental attempt. It is important for the semantics of the moral concepts to compare between the act or the optional feature with the moral goal that the meaning of the mentioned concepts is obtained from this comparison.

In their article, the authors have tried to show that Sadra’s theory of mind is a developed form of Suhrawardi’s. In his explanation of body-and-mind relation, Suhrawardi has broken with the peripatetic philosophy; he has taken the primary steps duly, but failed to accomplish it. He failed to come up with Sadra’s theory of body-and-mind identical unity; however, as per his system of light and real ties in the graded spectrum of light, Suhrawardi paved the way for Mulla Sadra to propose the rule “the soul in its unity is identical with its faculties”, celebrated as “unity within multiplicity and multiplicity within unity”. Mind is a graded entity which in the grade of corporeality is identical with the body and in the grade of incorporeality is higher than the body.  The entity of mind is not confined within the grade of body, rather, it encompasses all grades from corporeal matter to incorporeal spirit..

Analysis and study of philosophical concepts has long been discussed among philosophers. The main question of this research is whether Sheikh Ishraq’s interpretation of philosophical concepts is correct? Through this research, it becomes clear through descriptive analytical method. And he has considered them as mere mental matters and in the shadow of it, he has proposed the theory of the originality of the nature and validity of existence. The source of Sheikh Ishraq’s mistake lies in the fact that external realization equates concepts with concrete realization and neglects the realization of integration. Is. While this argument is based on the said egalitarianism, and by denying this egalitarianism, the above rule has not been current in philosophical concepts, and at the same time the philosophical concepts will have external realization, whether abstract external realization according to the famous view of philosophers or Realization of the image that is accepted by Sadr al-Mutachr('39')allehin.

The subject of philosophy is absolute existence, which encompasses other levels, from the Supreme Being to the last levels of existence.The center of existence and the series of beings, which is often interpreted as obligatory, is known in the philosophy of illumination as the "Noor al_Anwar". Suhrawardi in his enlightenment system, after proving "Noor al-Anwar" and his unity, negates the superfluous attributes of that field. He has also offered a novel view of his science and action.Although Mulla Sadra considers his «Gotham sediqin» on the obligatory proof to be close to Suhrawardichr('39')s argument, but considering the validity of existence in Suhrawardichr('39')s philosophy, he has considered Ibn Kamunachr('39')s doubt on his method of obligatory proof.Regarding science and other attributes of God, he has either criticized Suhrawardichr('39')s speech or has adopted different opinions with him in some details. In the present article, while expressing Suhrawardichr('39')s views on this subject, Mulla Sadrachr('39')s differences and criticisms against him have been discussed.

‘Perception’ is among the basic and broad discussions in Islamic philosophy. The “rational intuition” is nothing except a rational and direct philosophical confrontation with the external things and realities. Inside the minute perceptions acquired after the direct rational confrontation, the soul prepares their generalities through a certain process; and in philosophy and the language of philosophy, it mainly speaks with general statements. With an explanation of the rational intuition stated in master Yazdan-Panah’s view, the drawbacks of Allama Tabatabaie’s theory of perception have been resolved, and it will have some functions in the discussion on initiation of philosophy and the philosophical secondary intelligibles as well.

A Muslim ruler has the highest position in an Islamic government over him nobody rules. A Muslim ruler, Shaikh Ishraq and Mulla Sadra argue, is the vicegerent of Allah on the earth. Since divine providence demands that the His vicegerent be present on the earth at all times, factually, there must be qualified people to rule over the earth each at every time. A close look into Shaikh Ishraq’s view suggests that an Islamic ruler in the majority of cases ought to be a prophet and must be perfect in his three faculties of rationality, imagination and sensation. In the minority cases, he says, the ruler can be a person in the highest taste of divinity and his unique gift in intellect makes him superior to rule. Mulla Sadra follows Shaikh Ishraq in that the ruler ought to be one individual person in his qualifications in the majority of cases and in the qualifications of a prophet. Nonetheless, since he introduced Imam as the qualified ruler after the prophet, in the minority of cases, Mulla Sadra holds, due to his knowledge of things the seen and the unseen, Imam deserve to be the ruler. He considers Imam’s knowledge of the unseen as the central qualification, though.

Story writing enjoys a particular place among the various kinds of literature and owing its role in the growth and training of the basis of thought is of great importance. Shaykh al-Ishraq as a great Iranian and Muslim philosopher and the founder of Illuminationist school of philosophy used story literature for expressing his philosophical and mystical views. Simplifying philosophical concepts and expressing them in children language is among the characteristics of this philosopher that one should take into account in reading his books. To have philosophical, motivational, and debatable content along with challenging nature and referring to certain characters like children and their ways of live are among the various traits of suitable story for “philosophy for children”. In 2018- 2019, Saless publications commissioned by UNESCO, published six volumes story books inspired by Suhrawardi thought entitled Nakuja Abad. In a case study these books worked out philosophical concepts in the forms of stories. The nature of philosophical concepts in these stories and the capabilities of intellectual stories altogether indicate that these stories are eligible for using them in philosophical discussions.

The writings of Pseudo-Dionysius are a mixture of Christian thought, Late Greek philosophy and mainly neo-Platonic philosophy, which are easily integrated with religion because of his transcendence. Dionysius's view of beauty is described in Asma Elahi. It seems that his views on beauty also exist in the wisdom of illumination, so a comparison can be made between the views of Dionysius and Sheikh Ishraq on beauty. Suhrawardi discusses beauty with themes such as Noor Al-Anvar, more insight, the high ability of mystics to understand beauty, and the light that causes beauty, beauty and perfection and Dionysius refers to the trinity, infinity, connection with God, the source of beauty and etc. in his proposed criteria and also he tells about the final end of his views in the areas of origin and influence, as well as the manifestation of beauty in objects. In this study, by examining the views of Dionysius and Sheikh Ishraq, it shows the similarities between these two views.