جستجوی مقالات مرتبط با کلیدواژه « طباع تام » در نشریات گروه « فلسفه و کلام »

The concept of perfect nature (ṭabā ‘tāmm) has been derived from a Hermetic anecdote and, according to Illuminationists, is among nūrī (luminous) and archetypal truths. The union of the soul and archetype (intellect) is possible through purification, asceticism, and liberation from intermediate and immaterial worlds. This view, which was also shared by Abu’l-Brakāt al-Baghdādī and some others before Suhrawardī, was explained and interpreted by Mullā Ṣadrā and his students. Mullā Ṣadrā believed that perfect nature is a single intellectual form and the highest level of Man’s existence which enjoys the highest degree of immateriality. He called this level the “Holy Spirit” and emphasized that there is no difference between the soul and perfect nature and, basically, the whole identity of the human soil originates in their perfect nature. Although perfect nature is closely related to Hermetic teachings, one cannot ignore its Khosravani roots. In Mazdayasnan teachings, reference has been made to the states and modes of the soul, the most supreme of which is Fravashī or Farvahar. Fravashī is the heavenly essence or an aspect of Mīnuy-e Xerad (or spirit of wisdom) which reveals itself to ascetics and teaches them religious principles. In the present paper, after examining the views of Islamic philosophers regarding perfect nature, the authors have tried to demonstrate that this concept is rooted in the pre-eternal essence of wisdom, which, in conformity with Suhrawardī’s etymology of both Eastern (Khosravani) and Western (Hermetic) branches of philosophy, is among the most fundamental principles of epistemology. In fact, in order to attain his own illuminationist purpose, which is to revive the pre-eternal substance through posing the concept of perfect nature, Suhrawardī has brought Khosravani and Hermetic philosophies together. Mullā Ṣadrā has also advocated him in this regard.

Active intellect is the pivotal character of Suhrawardī’s enigmatic treatises, which has been exemplified in the world of archetypal images in the form of an enigmatic master (pīr). The present research is intended to examine the pivotal role of active intellect in Suhrawardī’s enigmatic treatises and in two areas of cosmology and epistemology and to decipher the mysterious nuance of this metaphysical truth in the ranks of being and stages of the soul’s wayfaring. The findings of this research reveals that the active intellect is the tenth intellect of the peripatetic and the proximate light (first intellect) in philosophy of illumination and at the same time the holy ghost or Gabriel of religions, which is present in Suhrawardī’s enigmatic treatises as pīr and murshid and the wayfarer’s guide; and in another rank in vertical triumphal lights, the truth of the holy ghost or “active intellect” appears when maintaining individual relationship with a specific human individual in the form of his “complete disposition” (ṭabā‘ tāmm). The mysterious frequenting of this metaphysical truth in the hierarchy of the triumphal lights (longitudinal and vertical) is an illumination based on the theory of gradation of unique reality of light in philosophy of illumination

Question: In Islamic philosophy, Active Intellect is Peripatetic tenth intellect. Also in Peripatetic epistemology, Potential human intellect, acts by unification or conjunction with active (agent) intellect. This intellective thrust has a wielder and more attractive role in Illuminative wisdom. Meted: The research methodology based on tradition Comparative studies to analyze and adapt votes Gazi Saeed Qummi and votes illuminated Suhrawardi .1- Human’s archetype adjust with Gabriel, in religions and Active (agent) Intellect in Illuminative wisdom. 2-Human’s archetype appears as “perfect nature” format during personal relation to every special individual.3 and also explains relation between Emam and believer in shiaa’s idea.