فصلنامه حکمت اسلامی
پیاپی 2 (پاییز 1393)

Scholars and Philosophers have tried to prove the existence of Allah in different ways، of which one is the way of soul. The argument thus presented is known as the argument from soul. In Islamic philosophy، Suhrawardi، who had dealt with psychology as the starting point of his philosophy، was the first philosopher who attempted to prove God in this way. Subsequent philosophers such as Mulla Sadra، Sabzwari and Allama Tabatabaei followed in his footsteps. In Western philosophy، Descartes who had declared the existence of a thinker and his thought as the foundation of his philosophy، tried to prove God through the existence of soul and the existence of the concept of Allah with it. Though the argument presented by Descartes is called ''trademark argument''، it can also be called argument from soul and thus it can also be compared with the argument from soul in Islamic philosophy. Descartes'' argument is however incomplete، for it is based on a formulation of the principle of causality in which the ontological features of mental concepts are confused with their epistemological features. The argument from soul is، nevertheless، complete in Islamic philosophy.

One of the best ways for learning about the nature of a scientific system and the possibility of its actualization is to know about its structural principles, basic components and the way these components are related to each other. The present article tries to learn about intuitive philosophical system and the possibility of its actualization through assessing its two components (philosophical system and intuition) and their relation towards each other. By analyzing the components of philosophical system (which include its subject-matter, method and goal) and the nature of intuition and its epistemological aspects it becomes clear that here philosophy is used in a narrow sense that includes only ontology based on rational certainty and intuition is used to indicate spiritual intuition used in mysticism. The explanation of the relation between philosophical reason and mystical intuition in intuitive philosophy and the explication of the fact why these two epistemic tools interact in this ontological system tell us about the nature and possibility of intuitive philosophy and that its realization does not imply any contradiction. Instead, by relying on the bright sides of reason and intuition and by omitting the dark aspects of each one of them by the other, one can reach a perfect coherent epistemological and ontological system.

Real perceptions are the mental reflections of realities on the ground whereas arbitary perceptions are assumptions which mind makes in order to meet its vital needs. They are based on contract, supposition and consideration. There are two opinions concerning the logical inferential relation between real and arbitrary perceptions. According to one opinion that was originally presented by Muhaqqiq Isfahani and followed by Allama Tabatabei, Martyr Mutahhari and Imam Khomeini, there is no logical relation between the two. According to the other, however, there is a logical inferential relation between real perceptions and arbitrary perceptions in case the latter is supported by the realities on the ground. Based on the above-mentioned epistemological principle, the followers of the first opinion do not use real or factual perceptions in theological issues and if a thing as such happens they take it as confusion between reality and arbitrariness. However based on the correct opinion held by most theologians and philosophers, it is correct to use real and factual perceptions in theological issues. Theologians have mostly dealt with factual perceptions as an epistemic presupposition. They have used such perceptions both in theological definitions as well as in theological argumentations. Based on this opinion, theological issues form part of factual perceptions. In case they do not, they are not mere suppositions, but are instead rooted in facts.

Explaining the Muqattaat or abbreviated lettes of Quran, Abu Labid's tradition alludes to those who up-rise when abbreviated letters in beginning of Quranic chapters are realized. According to this tradition, Imam Mahdi appears when 'alif lam ra or alif lam mim ra are realized. In his Behar al-Anwar, Allama Majlisi says that there are some probabilities concerning the meaning of this tradition. In his Rijat Book, he however happens to fix a probable time for the Imam's appearance saying that 1155 AH is the time he will probably appear. This tradition can serve as a ground for some misunderstandings. Abu al-Fazl Gulpayagani a leading figure of Bahaei sect considers this tradition as a reason why Ali Muhammad Shirazi known as Bab was right when he claimed that he was the promised Mahdi appearing in 1260 AH. Using a descriptive analytic methodology, the writer tries to explain the content of this tradition as well as its chain of reporters. This study shows that this tradition is weak both in terms its reporters as well as in terms of its signification. Thus it cannot be referred to in important matters such as imamate (or alleged prophecy). If this tradition is trusted at all, it can be referred only to Imam Mahdi.

In legal philosophy the concept of 'right' if perceived correctly means nothing but 'desert'. This concept of right is inclusive (including all instances of right) as well as exclusive (excluding anything that is not an instance of right). The concept of desert is derived from the comparison of right holders (whether on free choice or on compulsion basis) to their real desired objectives or the goals of their natural movements given the proportionality of the actions that help rights holders reach their goals. In certain cases, reason can independently know about the rights of creatures but in most cases it must rely on revelation in order to know about the rights of creatures.

It is a well-known fact that the main pillar in Islamic philosophy is proof or syllogistic reasoning and that intuition does not have any place in this science, except in so far as it provides premises or verifications. This study demonstrates that intuition plays a crucial role not only in initiating philosophy (through proving its axioms) and some of its problems such as immateriality of knowledge, immateriality of soul (in the argument from open air), existence of knowledge and its kinds (knowledge by acquisition and knowledge by presence), validity of some premises of priority of existence and validity of sensual perception but also in all kinds of syllogistic arguments. In other words, there is no philosophical problem that does not directly or indirectly end up in intuition. Thus direct or indirect intuition validates all philosophical claims and reasoning. If there is not intuition there will be no room for proof.