نشریه جستارهایی در فلسفه و کلام
سال چهل و ششم شماره 2 (پیاپی 93، پاییز و زمستان 1393)

Throughout history there have always been debates and disagreements concerning the limits of the attributes of the purified Imams (A. S.)، whether within the Shī‘ī circles or outside them. Perhaps the most controversial of them has been the book published in recent years entitled، Maktab dar farāyand-i takāmul (School in the Process of Evolution). In this research، with a critical review of the issues brought up in the second chapter of the book، “zealotry (ghuluw)، guilt (taqṣīr،)، middle way”، and through studying the traditions purporting the Imams to be superhuman، the influence of the zealots in dissemination of these traditions، the specific opinions of the Imams about these attributes of the Imam; and by examining the validity of the books criticized by Mudarrisi Tababtabaei، examining the tradition with the theme “The Imams are the Treasure-keepers of God’s Knowledge”، and by drawing a chart of the narrators in order to show the possible elements of fabricating traditions، we would study the tawātur (unbroken transmission) of these traditions and disclose the erroneous argument of the writer.

Explanation of the Multiplicity of the world and the way it was created from the beginning of existence is one the concerns of philosophers، including Mullā Ṣadrā. The discourse of the emanation of multiplicity from unity would be totally different with respect to the apparent words of Ṣadrā، who believes in the gradational unity of existence and according to his specific viewpoint، believing in particular unity of existence and gradation in manifestations. According to the particular unity of existence، there is no real multiplicity and what we perceive under the rubric of multiplicity is the multiplicity in manifestation rather than multiplicity in existence. Accordingly، the first manifestation and epiphany of the Exalted Truth is “uncompounded emanation”. This emanation encompasses all levels of creation and accompanies every level with a particular specification.

Levels of knowledge enjoy a significant status in the minds of the majority of western and eastern thinkers; and great thinkers have engaged in detailed discussions in this area. The present research has scrutinized this issue from the viewpoints of two eminent Islamic and Western thinkers، Mullā Ṣadrā and Spinoza. It claims that although these two scientists belong to different intellectual trends، as for example Mullā Ṣadrā، contrary to Spinoza، regards knowledge (‘ilm) as basically of existence type and also in respect to universals، Mullā Ṣadrā believes in realism and Spinoza is among the nominalists، despite these differences، they have expressed viewpoints in certain fields that can be comparable. For instance، both philosophers have divided levels of knowledge into three، and believe that in each of these levels the previous and lower level is a prelude to and a means for actualization of the subsequent and higher level; and finally، according to both thinkers human happiness would be actualized through rational intuition، which is the highest level of knowledge. In this research، the details of these instances as well as other instances of similarities and differences in the viewpoints of these two scholars are delved into.

The discourse of the union of the intellect and the intelligible is one of the important philosophical issues and Porphyrius and Aristotle can be mentioned as among the early advocates of it، which has been common among the peripatetics. However، Kandī and Fārābi can be mentioned among the early Muslims who brought up the issue of the union of the intellect and the intelligible، but Ibn Sīnā has a specific perspective in this discourse. After Shaykh al-Ra’īs (Ibn Sīnā)، with whom all except Ṣadr al-Muti’allihī (Mullā Ṣadrā) were of the same opinion، Transcendental Philosophy is a new period for this discourse. In proving the union of the intellect and the intelligible، Ṣadr al-Muti’allihīn engages in the exposition of the correlation proof (burhān-i taḍāyuf). ‘Allāma Rafī’ī has analyzed the proof in such a way that according to him Ṣadr al-Muti’allihīn has intended nothing but the ‘Allāma’s analysis; but ‘Allāma’s interpretation of Ṣadr al-Muti’allihīn’s proof has a certain form that is rarely seen in the works of other expositors of Transcendental Philosophy، which is said to be ’Allāma Rafī‘ī’s specific viewpoint.

It can be said that the first major part of stoicism is the logic of Logos theory. This principle، from which the concept of natural law is interpreted from، is the largest contribution of Greek culture to the human thinking heritage. In Stoicism، Logos is the rational order governing the world or the structure that indicates the rational order of the world. This rational principle is described as fire or God in appropriate contexts. From the Stoics’ point of view، the nature is the crystallization of a general، i. e.، comprehensive and cosmopolitan، law; and this single law that is the most supreme general law، is the theoretical basis of egalitarian idea and the world order in Stoicism. The present article seeks to put to test، with the contextualistic approach، the hypothesis that the concept of Logos or the eternal law has found its way from the a priori thought of Socrates (specially the Heraclitus idea) to Hellenistic age and Stoics’ idea and، while evolving this concept، it has formed the theoretical basis of concepts such as equality and the world order in this school. This article has been written with the descriptive-analytical method.

As one of the most fundamental discourses of Islamic Humanism and Islamic education system، inner nature (fiṭra) has always been of interest to Muslim thinkers، philosophers، and educators. Nevertheless، given the difference of the perspective and position that each thinker has adopted، various، and to some extent، different interpretations of fiṭra have been presented; therefore، the definition، dominion، and variations that are considered for fiṭra، have a direct impact on the pattern presented concerning the psychological structure of man from the Islamic point of view. Ayatollah Shāhābādī is among the most prominent contemporary thinkers who has explored into the discourse of fiṭra and has accordingly attempted to establish a new foundation for many of major discourses of Islam، hence being called as “fiṭra philosopher”. Having accepted the hypothesis that fiṭra as a religious exposition of man’s common disposition can play a major role in the definition، dominion، goals، pillars، principles، and methods of Islamic education، this article is intended to present an image of man’s psychological structure based on fiṭra with the use of the opinions and statements of this contemporary philosopher، master jurist (mujtahid)، and mystic. Besides maintaining such features as being unacquired and universal among all human beings for the fiṭra، Ayatollah Shāhābādī points out other features like being potential، free from error، and constant، as well. Pointing out different manifestations of fiṭra (including theoretical [‘ālima]، revelatory [kāshifa]، liberal [ḥurriyat]، and love of comfort fiṭras)، he introduces love (‘āshiqa) fiṭra as the core of human psychological structure. On this basis، human primordial dispositions (fiṭriyāt) can be described in a trihedral pyramid (with dimensions of science، love، and power)، the basis of which has enjoyed love with the centrality of “self”. All the fiṭriyāt (sides of the pyramid and its ridges) are rooted in the love fiṭra and “love” would be man’s keyword