mohammad javad zorrieh

A noteworthy event during the era of the Safavid Dynasty, is the tension between the false Sufis and the Shiite scholars, including the Muslim philosophers and hadith narrators. Through the descriptive-analytical method, the present paper examines the part played by Mulla Sadra and Allameh Majlesi, as the representative of two ideologies, in standing against the deviations made by the false Sufis. According to the findings of the research, it can be said that Mulla Sadra, as a philosopher and Arif, introducing the pure Irfan through correction of the Irfani concept, providing the heavenly knowledge on the one hand, and assuming the real leadership for the guidance of the people in the society on the other hand, along with Allameh Majlesi, who, as a Faqih (jurisprudent) and hadith narrator, criticising the false Sufis’ deviation from the Sharia and remiss activities, with other Faqihs and scholars of his time, wrote some hadith collections in the fluent and simple Arabic and Persian, provided some explanation on the original and ancient religious texts and also provided some rejection letters on the said groups activities and beliefs, both attempted to promote the real Sharia and truly render the religious concepts for standing against the said Sufis ideological deviations.

Given the systematic nature of his philosophy, Mulla Sadra has categorized his semantic study of practical reason and theoretical reason under the theme of philosophical psychology. Following a descriptive-analytic approach, this paper explains his views in the field of semantics of practical and theoretical types of reason and explores their epistemological realms. Mulla Sadra believes that reason is one of the faculties of the rational soul and refers to two theoretical and practical faculties in order to clarify its functions. He maintains that, in spite of their different functions, these two faculties are, in a way, concomitant with each other. Given its role in the perception of universals, theoretical reason provides the basic concepts for morality and ethics, and practical reason perceives particular practical affairs through such basic concepts. By considering theoretical reason as the perceiver of universal concepts, Mulla Sadra introduces it as the origin of the development of two theoretical and practical types of wisdom. Regarding practical reason, neither, like some philosophers, does he consider it to be a purely practical faculty, nor, like some others, does he equate it with theoretical reason in terms of status. Rather, he believes that practical reason is capable of a kind of particular perception along with inference.

Nowadays, the realization of global peace is considered as the main concern of many scholars. Paying attention to the common ethical principles is like epistemological strategic discourses in the field of global peace. The common ethical principles are at least some of the ethical principles of universality and stability and baseing on those principles making the cornerstone of lasting peace. Kung, a contemporary theologian, with the idea of "global ethics" in the corner of the nature and God-centrism is trying to achieve a minimum level of common human values and ethics ensuring the world's peace. Tabatabaei also believes that consistency of society, without ethical regulations, and enforcements of the law by faith in God, is not possible. In this study, based on Analytical method after explaining the Muslim world and the Christian theologian views, Allameh Tabatabaei and Hans Kung, with comparative intentional consensus to defining positions of these two issues discussed.

The role and interference of the author’s prejudgment, expectations and subjectivity when interpreting text are among the constituents of the philosophical hermeneutic. Proposing his particular theory on “the category of understanding” in the twentieth century, Gadamer sought to explain philosophical hermeneutics. He believes that no understanding occurs without prejudgment. The interpreters’ expectations, interests, and prejudgments are always involved in this process. Therefore, in his view, there is not an ultimate meaning to be achieved. Diversity and plurality of understanding (meaning) is the phenomenon that should be taken into account and there is not an ultimate and superior understanding. As an outstanding Muslim philosopher and interpreter, Allamah Tabatabai, though has not explicitly commented on the amount of prejudgment and prior knowledge in interpretation, has considered a kind of prior knowledge and presupposition (such as rational and Quranic presuppositions) which is necessary in interpretation and he has applied them. The paper aims at studying Gadamer and Allamah Tabatabai’s ideas about the amount of partiality interference in text interpretation and also attempting to explain the relationship and proximity between these two viewpoints regarding the usage of prior knowledge.