Reality of Faith in the Perspective of Mulla Sadra and AllamaTabatabai

AllamaTabatabai considers the existence of human being a compound of three types of existence parallel with the three realms in the world of creation. In his opinion، man communicates with the sensible world through senses، with the world of imagination through imagination، and with the world of intellect through intellect. However، MullaSadra considers the intellect، soul and nature as the three realms، explaining the world of imagination in the light of soul and its existential intensification in the ascending arc. According to MullaSadra، action is an accidental and subsequent thing. What survives is the soul and soul faculties، and the ideal body having subsistence of issuing on the soul. It is created by the soul based on intentions and actions. Allama does not consider the eschatological bodies subsequent to the soul. In his opinion، after the advent of eschatological world، and the emergence of eschatological bodies، man appears as a reality composed of body and spirit in the eschatological world. Thus spirit in spite of its otherness with the body in this realm of existence، is united with it in a way that it -is- it-ness applies to them. Therefore، concerning faith، MullaSadra attaches principality to the speculative aspect rather than practical. He believes that faith-which is the only origin of happiness and the eternity of the existence of human being، is a matter of knowledge while practice is just a preparing cause. However، Allama has a different view towards man and his deeds، attaching a position as high as speculation to practice. He holds that the happiness of human being lies in both speculation and practice. He considers faith originating from knowledge and practice giving practice a principal role. Secluding practice from the field of the definition of faith، and presenting the role of human inclinations in this regard، he determines the significance of practice in this field in a delicate way.