eynollah khademi; alireza arabi
Abstract
Bihar al-Anwar is the most important and comprehensive hadith collection compiled by the Shia scholar Allameh Majlesi, who represents the philosophical thought of transcendental hikmah or al-hikmah al-muta'aliyah at modern time. The annotations Allameh Tabataba'i made to this book are mainly criticisms ...
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Bihar al-Anwar is the most important and comprehensive hadith collection compiled by the Shia scholar Allameh Majlesi, who represents the philosophical thought of transcendental hikmah or al-hikmah al-muta'aliyah at modern time. The annotations Allameh Tabataba'i made to this book are mainly criticisms of Allameh Majlesi's views and statements. A more comprehensive study of these annotations, thus, facilitates not only the revival of the annotation-writing and critical-thinking traditions but also the recognition of the differences and similarities of approaches and doctrines between these two great religious scholars. This research is an attempt to clarify, explain, analyze, criticize and study two of most controversial annotations Allameh Tabataba'i made to Bihar al-Anwar. It is worth emphasizing that the criticism of Allameh Majlesi's views made the present researchers devote a large part of the research to studying and clarifying them. Accordingly, they sought to study his definitions of reason according to the terms and idioms of three main schools of philosophy and recognize the reasons for his cynicism about the philosophers and their views. In addition, his approach to the study of religion and religious texts and his concerns about the metaphysical reasons are examined, and Allameh Tabataba'i's criticisms, claims and reasons are studied to demonstrate their veracity
behzad mortezai
Abstract
In the history of Islamic Philosophy, since Farabi's time to the present, the faculty of imagination and imaginary forms have been among so important issues that some scholars have claimed that this is one of the distinct features of the Islamic philosophy. Farabi has explained his theory of prophecy ...
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In the history of Islamic Philosophy, since Farabi's time to the present, the faculty of imagination and imaginary forms have been among so important issues that some scholars have claimed that this is one of the distinct features of the Islamic philosophy. Farabi has explained his theory of prophecy based on the imaginal world. Ibn Sina, Suhrawardi, Mulla Sadra, and their followers succeeded to reconcile religion and philosophy, intuition and argumentation, transmitted sciences and reason based on the idea of imaginal world. The main issue discussed in the present article is states of the soul in the station of imagination; and the most important issue discussed here is arguments posed to prove immateriality of the soul which is of paramount importance in "knowledge of the soul" and is regarded as an important development in philosophical "knowledge of the soul". When immateriality of the soul in the station of imagination is somehow proved, it will be proved that, in spite of views posed by the Peripatetics and Illuminationists, man is not a two-dimensional being (consisted of body and reason); but rather, he enjoys three dimensions and three existential modes: material and corporal mode, formal and purgatorial mode, and rational mode. For the latter, Mulla Sadra has posed many arguments and, as he stipulates, he is the first one in the history of philosophy who has proved some immateriality and independence from body for the faculty of imagination. These arguments are studied and discussed in the present article.
