جستجوی مقالات مرتبط با کلیدواژه « عقل قدسی » در نشریات گروه « ادیان و عرفان »

The topic of “Beyond all reason” is one of old issues in epistemology. The mystics consider their evidences above the natural mind and human intellect. These kinds of knowledge are usually perceived as viable, ultimately rational or irrational. In this paper, following the quotes stated in this regard, by examining the facts and teachings that Mohi al-Din Arabi expresses beyond all reason, part of the mystical truths are obtained at a higher level, which is essentially outside of the domain of intellectual imagery and wisdom, and is within the realm of Sacred Wisdom, where there is no plurality. On the other hand, our worlds toward God, from the viewpoint of the Mohi al-Din Arabi, are essentially fictitious and non-constant, and on the other hand, it is necessary to get beyond the wisdom in the conditions of mortality and wisdom, in which the wisdom and being wise are not present. Here the wisdom itself judges, of course, a holy and totally abstract wisdom. Although some knowledge is Reason getaway or irrational, it is possible to find a rational basis for their acceptance.

Spiritual intelligence is the result of decades of studies in the field of religion psychology, which as an infrastructure of spiritual capital plays an important role in increasing the psychological capital, well-being and spiritual maturity of a person, the effectiveness of management and leadership. Considering the role of religious teachings in the formation of the concept of spiritual intelligence and its promotion in contemporary and creative research texts from the perspective of Islamic studies, the purpose of this study is to contrast the sources, inferences and symptoms of spiritual intelligence from Islamic sources and design a model of spiritual intelligence. It was from an Islamic point of view. The main question was whether spiritual intelligence was conceptualized directly or implicitly in the original texts, Islamic philosophical and mystical sources? And if yes, what are its components and indicators? To modify this pattern, the qualitative method of document analysis with two techniques of conceptual analysis and content analysis as well as independent processing through MAXQDA software was used. To ensure the validity of the research and its model, the completed method of quality studies of Lincoln and Guba included four criteria of reliability, validity and connectivity, personality verification and mobile transmission. The results showed that this concept is processed in Islamic texts in the form of a system of three categories of intellect, heart and wisdom and with words such as holy power, holy wisdom, esoteric intelligence, faithful foresight, the highest level of intelligence, wisdom, intuition and also with glasses. The term spiritual intelligence has been designed and studied and spiritual intelligence has been introduced under the titles of "Ulwal Bab" and "Oli Al-Absar". The five components and indicators extracted from Islamic texts and sources are: searching for meaning and purpose (with indicators of questioning and critical thinking of existence, discovering and creating meaning and purpose in life and work), changing understanding (with indicators of virtue) Cognition group, the effect of transcendence on methods, levels and sources of cognition); Use of relevant ads (with indicators of God-awareness, transcendent self-awareness, verse perception of existence, discernment of good and evil); Spirituality (with the index of inner spiritual life) and Wisdom (with the index of living wise).

In this paper, I have examined the nature and the process of the Divine Word being sent to the Prophet from the viewpoint of Avicenna and Fakhr Rāzī. We can see a remarkable common ground between the two views. They both ignore the role of a supernatural entity in this process, pointing to the peculiar capacity of the receiver’s soul; they both believe in a “Holy Power” (or faculty), taking the location of the perception to be the hearth of the Prophet which is a stage higher than the Rational Soul (al-nafs al-nāiqa), although they hold that rational truths can only be perceived by the lower stage of the soul, that is the senses, when they turn into words. Thus, it can be said that the Prophet’s rational and imaginative faculties should not be overlooked. We can come to two conclusions from the above: first, given Fakhr Rāzī’s view about the principle, “al-nafs fī wadatihā kull al-quwā” (the soul is, in its unity, all the faculties), Avicenna’s problem initiated by the belief in the Spherical Soul (al-nafs al-falakīyya) will not suggest itself, and thus, the Prophet’s soul can be taken into account both at the general stage and in more detail. Second, the quality of the Prophet’s involvement in the revelation (wahy) will thus be obvious.

When Alfarabius as a philosopher proceeded to express the Vahy (revelation in the Islamic tradition) problem and used the philosophic method about it, hi made a new design founded on the peripatetic philosophy and the philosophers after him accepted his paradigm and its general plan. Central role of Vahy caused that Avicenna as an inheritor of Alfarabius’ thought accepted his method in confrontation The Vahy problem. Importance of this method appears better when we know that some of the philosophers as Averroes brought up their own philosophy argument about Vahy in a reversed position and tried to study necessity and place of philosophy knowledge from viewpoint of Vahy. Therefore Avicenna with collection of peripatetic philosophy foundations tries in addition to accept elements such active intellect, acquired intellect and imaginative faculty of prophet proceeds to bring up factors such guess faculty, holy intellect and motive power for qualitative elevation of this viewpoint; furthermore among study possibility of Vahy, hi researches Vahy necessity and miracle problem. With not acceptance union between the intellect and the intelligible and trying for review Alfarabius’ foundations and harmonizing his viewpoint with text of Vahy, hi makes modifications in this viewpoint and choices finally knowledge kind of Vahy founded on the guess faculty. To propound argument of distinction prophetic Vahy and to lay stress on to being forgiveness prophet revelation relation are also from the salient points of his viewpoint.