جستجوی مقالات مرتبط با کلیدواژه « علامه خفری » در نشریات گروه « فلسفه و کلام »

The Divine speech has been one of the important and basic issues in Kalam which, in fact, was the starting point of this knowledge. What provides the ground for conflicting opinions in this issue is the explanation of the truth of the Divine word. Although the preamble of the disputes of the philosophers and theologians is related to the temporality or eternity of the Divine word, the interpretation of its truth and the quality of its belonging is considered to be the most controversial subject of conflict. Allama Khafrī maintains that the word is a homonym and considers two meanings for it, according to one meaning, God’s word is eternal and according to the other, it is temporal; word as “speech” is eternal and as “what one speaks through” is temporal. The true Divine word can be considered eternal in three ways: by using the relationship between Divine knowledge and word, the true speech will be identical to the undifferentiated essential knowledge, and as a result, it will be eternal. According to the second justification, speech is a kind of knowledge transmission and, knowledge is also a kind of speech, in turn; therefore, this theory defends the unity of knowledge and speech and the sameness of their attributes. The third justification interprets true speech as power, that is the Necessary’s essential power to inspiration, and by using this connection and considering the eternity of power, it considers speech to be eternal, as well. Allama Dawwānī, unlike many of the early philosophers, considers the Divine word to be the source of creation of the words and contrary to Divine knowledge. In his view, the truth of the Necessary’s word is the origin of the compilation of letters and sounds that have been realized in the Divine eternal knowledge and this compilation was made without any order or sequence. He claims that so far, no sect or group has presented such an effective point of view like his and he is the originator of this viewpoint. Reviewing the views of Mu‘tazila, Ash‘arīyya, Karrāmiyya, Ḥashwiyya, and the philosophers, he considers his opinion to be different from all.

Allama Khafri (d. 942 AH) has proved the Divine Unity based on "the necessity of existence" and the attributes of real existence and by presenting ten arguments. In the matter of divine Science, by criticizing and rejecting the theory of Ibn Sina's Imprinted forms and by presenting the detailed and non-detailed perfect knowledge, he believes that the Divine Science is his very essence and the Divine essence itself is the source of unveiling and creation of all beings and exactly is what he has created outside. From Allameh Khafri's point of view, the theory of Imprinted forms is rejected due to its corruptive sequences, such as the necessity of the location of the Divine essence, passivity, and completion of the Divine essence by those Imprinted forms. The author believes that the evidence shows that Sadr al-Din Shirazi was influenced by the views of Allama Khafri on the issue of the Divine Science before and after the creation of things. Tracing and introducing this influence as well as criticizing Allameh Khafri's division of arguments of the Divine Unity is considered as one of the innovations of this research. The research method in this article is descriptive and analytical.

An explanation of the way one looks at existence is one of the most fundamental problems of philosophy. ‘The degrees of existence’ seeks to clarify a dimension of this important problem. The Peripatetic philosophers view existence as a multiplicity in which the various beings of the universe are completely different from one another. According to this viewpoint, existence is a collection of beings that share nothing in common with one another. Therefore, the presentation of ‘the degrees of existence’ is meaningless in this philosophical school of thought. Theorists in this school of thought have said that ‘the levels of beings’ imply a series of varying categories of beings that are either strong or weak in their existence. Allamah Shams al-Din bin Ahmad al-Khafri, a great philosopher and theologian of the tenth century A. H. , believed that existence possessed two meanings, i. e. ‘being’ and ‘the source from which being is abstracted’. This paved the way for a new outlook towards existence that was distinct from that of the Peripatetic philosophers. His treatise that was entitled, ‘the Levels of Existence, ’ has elucidated this theory. Following this, in his Transcendent Wisdom, Mulla Sadra presented vital philosophical premises such as ‘gradation in existence’ that helped perfect the idea of the ‘levels and degrees of existence.