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

God speaking with the messenger and the quality of revelation received has been the vital problem for theologians and philosophers during the Islamic history. Islamic thinkers such as Farabi and Ibn Arabi have encountered this issue through what vision and form can be sent to the Prophet. Can other people except messengers like philosophers or mystics achieve that or not? If so, what are the differences between them and the prophet? Farabi has used his imagination to solve this problem. It can play the role of intermediate to make the relationship between simple and immaterial God and the prophet who is living in change and time, acceptable.  That is why some contemporary scholars interpreted the revelation as a dream. Ibn Arabi criticized Farabi’s thought, he has mentioned that the imagination is beyond the reason which is in need of senses, memory and rational faculty which is subjected to the error. Since Farabi’s approach may be considered by certain philosophers, it has its own importance. Ibn Arabi’s answers are the modern discussion which has not been presented by any one so far. As a result, it should be said that considering the revelation as an imaginative phenomenon is a sort of reductionism which has descended it to the level of unveiling and intuition.   The koranic words considered as existence will be reduced to human words. While the revelation is allusion and human words are the passage.

Qur'an has always been the source of wisdom and a lot of mystic issues can be studies from a Quranic perspective. Among these issues, we can refer to representation, which the Almighty has referred to in his heavenly book and has explicitly mentioned it in Maryam Surah. The present study, with an analytical-descriptive method, tries to clarify representation as it is introduced in mysticism and aims to deepen understanding of this concept and its types and also its two aspects namely epistemological and anthological aspects. The study shows that representation is not exclusively limited to the representation of angels. It rather includes other types, such as dreams, the Ascension, etc., which are all worthy of study. In addition, the Qur'anic perspective on the what and how of representation, its relationship with the worlds of existence and the man epistemological aspects as presented in revelation can also be studied. That is why mystics have constantly dealt with these issues through mystical analysis of sample representations in the holy Quran to facilitate deeper understanding of this issue.

Shiite thinkers by dividing intuition into infallible intuition and tainted intuition accept infallible intuition and consider the validity of knowledge based on tained intuition conditional on conformity with the definite index . Ahmad ibn Ismail Basri, the false contemporary claimant of Mahdism is one of the opposition of this view. Basri interprets the dream as a direct divine text. his reasons for proving the authority of the dream are absolute, but he believes only in the authority of the dream. In his point of view in order to prevent falsehood circle, the arguments for the authority of a dream must necessarily be "rational."These reasons include thenecessity of identifying his caliph based on Divinewisdom, the impossibilityof makingmistakeby God, and theauthority of certaintyfor the dreamer.It is clear that by distinguishing the position of the appointment of the caliph by God with the position of introducing him to the people and also the significant difference between the meaning of phenomena and their truthfulness, the error of the mentioned view can be well shown. Also, by emphasizing human free will in choosing a source of knowledge, making mistake by God will be eliminated.also not matching the reality of all dreams compromised the certaintyof deams

Surrealists’ paintings are covered in puzzle-like images informed by a juxtaposition of fantasy and reality. They sought to combine dream and reality to unleash the untold hidden in their subconscious through creation of novel effects. The work of art chosen for review in this study is Magritte's The Human Condition (La condition humaine) painting. René Magritte has created two paintings with this same title,‌ the image of both of which are included in the article. The one addressed in this study is the painting depicting a room and the landscape visible through a window. In the first glance,‌ we see a landscape outside the window in the room. Through further examination,‌ however,‌ we realize that a part of the landscape is in fact a painting on canvas on a tripod. Which makes one wonder,‌ what was Magritte's purpose in creating this painting? Was he trying to create a puzzle? Was he aiming to mock the mind and perception of the spectator? Or is this something beyond a mind game? Therefore,‌ this study attempted to critically examine and conduct a phenomenological assessment of this painting. Through a deeper analysis and epoché on this painting,‌ it can be seen that it is more of a picture in picture puzzle than a depiction. Similar to other prominent artists,‌ René Magritte tried to create a universe to point us in the direction of a hidden truth behind the images; a truth that is understandable in the life of today's human beings.

The purpose of this article is to understand the nature of revelation on the basis of the relationships between dream and revelation as found in the religious texts and the ability to deduce from them. The method of studying this issue is interpretive-analytical, which, based on the appearances of religious texts on the relationship between revelation and dream and the sayings of commentators in this regard, seeks to find the possibility or impossibility of using dreaming for attaining knowledge of revelation. By the findings of this study some typological similarity and relationship between revelation and dream have been found as weakness of the external senses, the interpretability of some true dreams and revelation, and the revelation`s being sent in a dream. True dreaming is also considered a part of prophecy in religious texts. Accordingly, dreaming can help to attain some knowledge of revelation, and this method should be used, but in revelational attitude of dreams of fallacies such as the fallacy of "essence and quality", "magnification", "minimization", "allegory" may be formed.

The human soul possesses certain astonishing capabilities, a number of which appear in certain domains beyond the level of common activities. Dreams, revelation, and magic are among such capabilities. This study aims to examine and compare the views of Ibn Sīnā and Mullā Ṣadrā regarding the interactions among perceptive faculties in the realization of these three phenomena. In the eyes of these two philosophers, the outward, inward, and rational faculties interact with each other in order for dreams to be realized. When it comes to revelation, external faculties play no role and, with respect to magic, all perceptive faculties interact to contribute to its realization. Based on his own specific principles, in addition to the effect of the active intellect and heavenly souls, Mullā Ṣadrā also believes in the impact of the disjunctive world of Ideas on perceptive faculties. Moreover, Ibn Sīnā’s lack of commitment to the concomitants of the discussion of the trans-substantial motion has resulted in his presentation of a different explanation for the relationship between the soul and body. In spite of such differences, the views of both philosophers with regard to the quality of the interactions of faculties in multiple cases are, to some extent, close to each other, which could be rooted in their attention to religious texts. Finally, the authors acknowledge that, given the discussions propounded by Ibn Sīnā and Mullā Ṣadrā, one can derive certain strategies in order to improve the functions of perceptive faculties and the interactions among them. In this regard, reference can be made to strengthening the rational faculty, thought control, and temperamental balance.

This paper seeks to study the Avicenna‟s thought on the issue of sleep and the mysteries of religion from a mystical viewpoint. Accordingly, the author has analyzed the views of Avicenna and Ibn Arabi on the sleep and mysteries of religion through a new look at the whatness of interpretation, interpretation criteria and the relationship between interpretation and mystery. The most important findings of this study are, the cryptic identity of the language of religion in the view of Avicenna, multi-layered nature of sleep, common attention to the language of religion and the interior of religion to express the relationship between interpretation and mystery, and finally, the difference between these two ideas on the position of the appearances of religion. The purpose of this study is extracting and developing Avicenna‟s thought on the issue, comprehending his view in the context of new issues and the trans-philosophical approach of theoretical mysticism. Avicenna‟s method is philosophical and intellectual research and analysis in words and propositions.

Dream has always been an attractive issue for the people in various erras and psychologists have investigated it a lot in the past. However, most of the issues relating to dreams such as its nature and the reality of prophetic dreams are still ambiguous. Mulla Sadra as a philosopher and also as a psychologist has relatively considered it in his scientific works. This study, after reviewing the litrature and extracting the philosophic foundations of sleep and its psychological issues, has shown that given the Mulla Sadra's thoughts including principality of existence, gradation of existence, substantial motion, bodily origination, spiritual subsistence and consequently two-dimensionality of human as well as Mulla Sadra's belief in human authority, an appropriate structure is created for difining dream, types of dreams and source of dreams. It should be noted that though a number of Mulla Sadra's opinions regarding material dimension of human and considering one of the dimensions of human relatively corresponds to psychology, one can extract exact ideas and opinions regarding dreams and particularly prophetic dreams from the perspective of Mulla Sadra due to lack of existing immateriality in contemporary psychology.

Knowledge of dreams has different aspects such as ontological, ethical, psychological and epistemological and etc. Only one epistemological question is answered in this writing: can dreams be considered as a source of knowledge for some events which are beyond human's body and psyche? The answer to this question is positive according to Quran's verses and tradition and reason. The conduct of religious scholars and followers has always been to trust some dreams. Its Quranic reasons are the eight dreams mentioned and affirmed by the Holy Quran and its traditional reasons are plenty of narrations which prove the validity of dreams on the one hand, and stress on the necessity of paying attention to the dreams we may trust on the other hand. Its rational reason is human's experience in the occurrence of such dreams which has been argued by Ibn-Sina. This claim can also be proved using modern epistemological terms and expressions. This article will try to prove the possibility of cognitivity of some dreams based on Quranic, traditional and rational reasons; but a couple of discussions are not meant in this article including the domain of useful teachings obtained in dreams and the relation between the knowledge which are based on dreams and the ones which are based on other sources of knowledge

The paper has studied the principle of the view believing in a dreamy nature for revelation in two positions critically. Main part of the principle has been documented by such cases of historical evidence denoting the Prophet`s sleep when receiving some verses. While, according to the Fariqain point of view, sleep has a negligible share in the sixfold conditions of the Prophet during receiving the Quranic verses. Part of the claim of ineffectiveness of commentary is also based on the allegations of al-Mizan commentary on two stance of repelling demons with celestial meteors and splitting the moon. The analysis of al-Mizan commentary shows that the claim of affectation in these positions not only has not been reasonable, but Allāma Tabatabaei`s emphasis has been on a reasonable interpretation also. It seems that the principle of those viewing revelation as dream lacking any reason as well as having internal contradictions can not be considered a reasonable theory, and at most, it can be considered as a remarkable critique in this field.

The issue of dreaming has been for long time the object of the Muslim scholar's attention. And one of its most important and controversial dimensions is the issue of dreaming the Prophet (p.b.u.h.). On the basis of the Prophetic narration that "everybody dreams me, then he/she see me, because Satan doesnt appear in my form", some scholars consider such dreams as valid. In this article, in order to answer the question that whether the impossibility of appearance of Satan in the form of the Prophet (p.b.u.h.) can be an argument for the validity of such a dream, the Hadith of "everybody dreams me …" examined in document, denotation and result with referring to views of the two sect's scholars, and finally, separating the jurisprudential and belief dimension from the other parts, it results the validity of dreaming the Prophet (p.b.u.h.) and considers it as specific for the companions or someone who is certain that he dreamed the Prophet (p.b.u.h.).

Freud considers dream as the result of suppressed desires which retreat to unconscious.In Islamic world too, philosophers, including Mulla Sadra, said something on this matter. Although, Freud’s conception of dream is very different from Molla- Sadra’s, we can find some similarities between them. In this paper, we showed that Freud and Mulla Sadra agree that dream is very important thing, gives knowledge, depended to senses and its content depends to person’s reason and intellect. But their views concerning the relation between dream and death, the relation between dream and sprit, the relation between dream and the unseen world, and finally, concerning the not meaningful dreams, are contrary.

Mystical vision, unveiling and veridical dream-vision are among keywords in mysticism and they are examined and analyzed in all schools of Islamic mysticism and Sufism. The terms are semantically close to each other. Veridical visions can be regarded as an instance and stage of formal unveiling, i.e. awareness of the reality hidden by the veils. Revelation is the highest level of unveiling. The crucial question, however, is how to distinguish the divine unveilings from satanic incoming thoughts. Which unveiling and incoming thoughts are true and which one is false and misleading? With reference to the ideas and doctrines of Muslim philosophers and mystics from various schools such as Ibn Arabi, Dawoud Qasari, Sayed Heidar Amoli, Najmuddin Razi, Ibn Sina, Suhrawardi and Mulla Sadra, the present article attempts to define and categorize all sorts of unveilings and visions and gives an analysis of the views of the mystics on the problem in question and the ways in which true unveilings are to be distinguished from false and Satanic suggestions. How veridical dream visions can be recognized from confused dreams is also examined. The conclusion is that the most important criteria emphasized by mystics are first holy Quran and Tradition and then the view and control of the spiritual adept who successfully experienced stages of spiritual journey and is deeply familiar with the mystical stations and states. To this end it is of high importance for the wayfarer to avoid sins and acts of disobedience and perform his ritual obligations and follow the fourteen Muhammadan Infallibles so that he well attains the true unveilings and visions. The wayfarer should always compare his visions with those of the prophets and saints (particularly those of the perfect Muhammadan vision which is infallible) and thus make sure of their truth.

One of the assumptions recently made by some authors is considering revelation as a dream and replacing the notion of "interpretation of the Quran" with "explanation of the Quran". In this hypothesis, revelation is considered as a kind of dream and therefore understanding its contents is only possible through interpretation. Abdulkarim Soroush claims that this hypothesis enjoys enough textual and historical evidence. The present paper reviews the evidence for this hypothesis and, through a phenomenological outlook, sets the following criteria for judgment about this issue: reference to the revelation itself, the states and words of those who have a revelation from God, and the people who are closest to them. This article rejects his proofs for denying any verbal communication between the creator and the creature in revelation, and then presents evidence for the realization of revelation in the state of wakefulness. At the end of the paper, it is proved that revelation, even if it is a dream, does not need to be interpreted and explained. In this library - based study, an analytical – critical research method is used.

The meaning and status of dreams in Philosophy is an issue discussed by most of the outstanding philosophers on their philosophical principles. From the Muslim theosophers’ viewpoint, the dream is a result of distancing the spirit from the external senses and approaching towards the internal powers. Sometimes human beings perceive the realities of existence as well as the future events through the realm of dreams and accordingly reach the intuitive knowledge. In his explanation of the veridical dream, Suhrawardi believes that the standpoint of the manifestation of images in dream is the soul while its main origins are the celestial souls. According to al-Farabi, dream is an idea created by imagination and its capacity increase due to separation from daytime activities during sleep. In his point of view, one can become united with the active intellect through imagination but that power is exclusive to the elected people. According to Ibn al-Arabi, the dream world is the world of symbols in which one must find the dream symbols in order to recognize the meaning of dreams. He treats the dream as the first origin of receiving the divine revelation for the people of blessing.

Man is a being that has spiritual characteristics which are derived from his immaterial soul as well as having physical ones. One of the consequences of human abstractive degree of human being is the emerging of supernatural phenomena. How is it possible that people are aware of future events and do things that the tools and the field of their emergence are beyond the matter and its laws? Although the Muslim philosopher: Ibn Sina, Suhrawardi and Mulla Sadra and some of their followers have presented similar views in the analysis of such phenomena and all of them think that the issuance these effects are possible only from immaterial soul, Mulla Sadra based on his own principles, including “abstraction of imagination faculty” has determined a proper criterion for production of these phenomena.

Dream as a window to the invisible world is brought up in the works of most philosophers، theologians، and mystics، denoting the importance of dreams. From among the philosophers and mystics، Ṣadr al-Muti’allihīn of Shīrāz and Ibn ‘Arabī have dealt in detail with discourses concerning dreams. Mullā Ṣadrā and Ibn ‘Arabī accord an extensive role concerning dreams to the world of Imagination and the relation of human faculty of imagination to the discontinuous world of Imagination. Ibn ‘Arabī considers dreams as the most extensive expanse of activity and creativity of imagination and has employed such terms as “restricted paradigm” and “absolute paradigm” in this respect. According to Ibn ‘Arabī and Mullā Ṣadrā، veracious dream and death are both ways for uncovering of veil and transferring to a higher world; however، this uncovering of veil in a dream is temporary and transient and in death it is permanent. Dreams and their manifestation and how to interpret them are among other discourses propounded in the issues concerning dreams and Ibn ‘Arabī and Mullā Ṣadrā believe in the existence of veracious dream and its being needless of interpretation. In contrast، the dreams that are the product of imitative image need interpretation and the confused dreams، which are the product of imitative mischiefs، have no foundation and origin، and have no interpretation; rather، they are the by-products of imaginative imitation. This paper is aimed at undertaking a comparative study of these two thinkers concerning dreams and extracting their similarities and differences in this philosophical issue.

One of the admitted premises that has played a significant role in some of the discussions of Muslim philosophers and the formation of some of their ideas is the theory of the spheres with Earth as its center. This theory has significantly affected some of the important theories of Muslim philosophers so that some of them, such as Farabi and Ibn Sina, in order to interpret the quality of the emanation of spheres and their souls, brought faith in the inclusion of the three-fold directions in each of the intellects higher than the tenth intellect. Accordingly, they interpreted the quality of the emanation of a lower intellect and spherical body and the soul. Given the number of the spheres and the Earth located at their center, they also limited the number of vertical intellects to 10. Suhrawardi also believed in the unlimited multiplicity of vertical intellects considering the same spheres and the stars existing in some of them.The relationship between the created to the eternal, and the changing to the fixed is also one of the problems that Islamic philosophers (particularly, the Peripatetic and Illuminationist philosophers) tried to interpret and justify by resorting to the circular movement of the spheres. The philosophers advocating the Transcendent Philosophy solved the above problem based on the trans-substantial motion; however, they never completely denied the impact of the circular movement of the spheres on the sublunary world.Islamic philosophers also benefitted from the theory of the spheres in the interpretation of dreams. They believed that the spheres and spherical souls were the tablets and sources of particular perceptions and maintained that the knowledge of dreams and hidden affairs was the product of the connection of human souls to spherical souls. Moreover, some of these philosophers (for example, Suhrawardi) believed that the problem of recollection and reminding forgotten affairs is possible through the same connection with the source of particular sciences, that is, spherical souls.The corporeal resurrection of some of the human souls is one of the problems that some Muslim philosophers have tried to interpret by reference to spherical bodies. They believe that ignorant souls imagine their worldly ideas and affairs by connecting with spherical bodies and, in this way, feel imaginative pain or pleasure.The purpose of the present paper is to interpret and analyze the above problems and to examine and criticize the approaches of Muslim philosophers in this regard.

The faculty of imagination changes sensible things to imaginal ones in an ascending motion, and intelligibles to imaginations in a descending motion. Thus, as an epistemic tool, imagination plays a key role to store forms taken by the common sense from [external] senses. Ontologically, the world of imagination and ideas is a level of the levels of existence; and epistemologically, imagination is an intermediate between two existential realms of man; and it is a faculty from among man's inner faculties as well as a manifestation of "the Fashioner". If connected to the discontiguous imagination and purified, imagination will be able to intuit immaterial things of the world of imagination, and will find many kinds of knowledge, and its realization in the human soul will be clearer, and true. In the Holy Quran, imagination is a faculty from among man's inner faculties and plays an important role in the world of dreams and intuition of the truths of being.