جستجوی مقالات مرتبط با کلیدواژه « تمثل » در نشریات گروه « فلسفه و کلام »

Qur'an has always been the source of wisdom and a lot of mystic issues can be studies from a Quranic perspective. Among these issues, we can refer to representation, which the Almighty has referred to in his heavenly book and has explicitly mentioned it in Maryam Surah. The present study, with an analytical-descriptive method, tries to clarify representation as it is introduced in mysticism and aims to deepen understanding of this concept and its types and also its two aspects namely epistemological and anthological aspects. The study shows that representation is not exclusively limited to the representation of angels. It rather includes other types, such as dreams, the Ascension, etc., which are all worthy of study. In addition, the Qur'anic perspective on the what and how of representation, its relationship with the worlds of existence and the man epistemological aspects as presented in revelation can also be studied. That is why mystics have constantly dealt with these issues through mystical analysis of sample representations in the holy Quran to facilitate deeper understanding of this issue.

Tamathol is the manifestation of an object for human in the form he/she is familiar with, having a purpose fitting to the purpose of its manifestation. Tamathol is not such as the transformation of one thing to another, rather motamathel [the manifested] appears in a form in the visitor’s perception, without having any change in its nature or reality; therefore tamathol is not the same as formation. The theory of tamathol, which has a philosophical essence, may be used as a metaphysical base for the interpretation of religious texts in the ideal appearance of facts. The theory of tamathol is clarified, in this article, from the metaphysical and perceptive aspects.

This paper is an inquiry into the concept of "representation." Therefore, while reviewing the historical background of the subject, it explains the contemporary views regarding the function of technological media. Representation is a process related to the world of external objects on the one hand, and an activity represented by the agent to the audience through a mediator on the other hand. The process of representation, in this sense, is formed by passing through the three worlds of "being", "presenting" and "representing". Therefore, this paper deals with a theoretical discussion of representation and passage through these three worlds. It is conducted using an analytical-rational method and aims to shed lights on the layers of epistemological -theoretical discussions. In this process, first the " concept" is formed in relation to the of world of “being”. Then, concepts are adjusted, categorized and rearranged in the world of “presentation” and finally, they are transferred to the "representation" world through the expression device. The result is that the representation of an external issue passes through a multi-stage process which is saturated with structure, scope, idea, pre-determined will or preconception, and questions the mere and undisturbed transfer of objective concepts to the audience.

The issue of dreaming has been for long time the object of the Muslim scholar's attention. And one of its most important and controversial dimensions is the issue of dreaming the Prophet (p.b.u.h.). On the basis of the Prophetic narration that "everybody dreams me, then he/she see me, because Satan doesnt appear in my form", some scholars consider such dreams as valid. In this article, in order to answer the question that whether the impossibility of appearance of Satan in the form of the Prophet (p.b.u.h.) can be an argument for the validity of such a dream, the Hadith of "everybody dreams me …" examined in document, denotation and result with referring to views of the two sect's scholars, and finally, separating the jurisprudential and belief dimension from the other parts, it results the validity of dreaming the Prophet (p.b.u.h.) and considers it as specific for the companions or someone who is certain that he dreamed the Prophet (p.b.u.h.).

According to Mulla Sadra, metempsychosis which is the return of a soul to another body is impossible. This definition is however applicable to 'return' as a Shiite belief. According to Sadra there has to be a justification for the belonging of a soul to a body. This is while based on his principles, there is no justification for soul to return to the remaining particles of a body. Thus the question arises: Is there any justification for a soul that has left its body to return to its remaining parts, so that there should not rise the problems originating form preference without justification or from the issue of metempsychosis? The present study tries to answer this question on the basis of what Mulla Sadra has expressed on similar occasions elsewhere. Analysis shows that one cannot accept the issue of 'return' unless one accepts metempsychosis or the existence of a sort of relation between a soul and its respective body as a sort of justification. This is what transcendental theosophy cannot accept except with some sort of interpretation

According to Ibn-Al-Arabi, the bound world or detached imagination is a divine graded excellency in which both the abstract and material world are exemplified. Perception of such manifestation is possible through formal discovery; because the creatures that appear in this realm, have both the delicacy of abstraction and the ability to be tangible like material things. Perception of these creatures depends on the one’s proven talent and requirements. Nevertheless, such realism is not distorted by what was already believed or possessed and it is free. This opinion is against other opinions that either support pure abstraction of truth (such as Schleiermacher’s view) or pure mentality (such as Gadamer’s view). Therefore, the question of perception by example or imagination is subjected to recognizing and believing a realm of existence in which paradoxes come together and despite the success between subjectivity and objectivity, benefits from complete objectivity.

Visualization and embodiment of actions are among the most complex topics of resurrection about which there are many ideas whether it is rational or irrational. Even some theologians¡ because of believing in accidental state of the actions and incapability of accident for life¡ have rejected the embodiment of the actions in terms of reason. Every object¡ idea¡ action and creature has a single truth in three worlds of matter¡ imagination¡ and intellect that this reality in each one of these worlds will take a certain status and form appropriate to the conditions of that world and will be dressed by the clothes of that world while these worlds have sequence and compliance with each other. As a result¡ after repetition of actions by human¡ they will have lasting effects on soul and become regular¡ then¡ by being established in the essence of soul¡ they will transfer to the other worlds with human soul and will turn into Mumaththal¡ the thing appeared as imagination¡ there. Some verses of the Quran also confirm the three worlds and existence of objects with a single truth in these worlds. The purpose of the present paper is to analyze and explain the existence and form of human actions rationally within each one of these three worlds.

Demon is a material and bodily being; but with soft body that the early rule in their creation is that they are invisible; but in some cases they embody and could be seen in different molds and frames. The visibility of demons means that they will be visible in the man's faculty of sense and understanding, without any changings in their nature. And their embodiment means that, like the human beings, the demons take bodily molds that could be touched and referred to by the senses, and occupy the space. The Islamic verses and narrations show that the demons can be visible and even can be embodied. Many cases that narrated in narrations prove both the embodiment and visibility of demons. Rationally, considering the early mater of the demon's creation, one can prove this issue.

In religious thought, the universe is divided into two parts: the visible and the unseen. One of the fundamental issues in the field consists in the possibility of relationship between these two parts, especially human relationship with the unseen world. Since one of the evidences of the unseen is the existence of angels, the possibility of human relationship (i.e. that of nonprophets) with the unseen could be probed and proved through human relation to the angels that we have investigated in this paper. In this regard, the rational reasons imply on the possibility, and the narrative ones imply on the occurrence and, consequently, on the possibility of this relationship. In the rational terms, because of the type of creation and spiritual dimension of the human that is immaterial and celestial and also similar to the angels, this relationship can be taken to be possible. In the narrative terms, the verses related to Saint Mary’s, Sarah’s (wife of the prophet Ibrahim) conversation with the angels etc. and the verses dealing with the exemplification of some angels to faithful warriors in battles of Badr and Uhud, and also the Hadith about the angels’ talking with Zahra and Imams support the view of the paper.

Knowing God and relationship with him is one of the important theological issues in Abraham`s religions. Christianity believes that invisible God reflects in the incarnation of Christ. In the Christians` view, the Jesus Christ is the revelation of God. As a result, incarnation is one of the most important principles of Christianity. The Jews are opposed to incarnation but believe in anthropomorphism. However, belief in incarnation is sometimes considered. Islam neither accepts incarnation nor anthropomorphism of God; although anthropomorphism of angles and Satan are accepted but God may have theophanic manifestation in humans with his characteristics. The present paper describes anthropomorphism, incarnation, and theophany in three religions of Islam, Christianity, and Judaism.

The question of the nature of revelation in the view of various thinkers has been of special interest, and philosopher's audacity to embark on this area and delve into the various aspects of revelation meets full approval. The philosopher's embarkment on this subject is an active step towards the integration between religion and philosophy and philosophical analysis of religious teachings. Mulla Sadra considers that revelation is far too high above any sort of perception. He thinks revelation is initiated by God and it is conveyed to people by the prophet, and along with his perfectness of intellect, imagination and sensation, is chosen by God to carry out a mission and it is through the union with active intellect that the prophet attains heavenly knowledge. According to Mulla Sadra, revelation is verbal and propositional which is reduced to the existential states of the universe and prophet's psychological nature and intellectual, ideal and sensory levels. The most important finding of this article is that Mulla Sadra sees that the verbal form of revelation demands certain mechanisms. To sum up, it is possible to suppose that the positive aspects of the philosophical theory of revelation camcontribute to completing and enriching the study of revelation in the Quran especially concerning such questions like revelation's being exemplified, visual or audiable, and if not attention is given to this idea, serious prolems will remain unsolved.

In this paper, the writers have compared Mulla Sadra’s philosophical ideas concerning the intellects and the angelology of Nahjulbalaghah. In doing so, they have studied all of Mulla Sadra’s philosophical and interpretive books and collected his ideas on the intellects. Moreover, they have also had a thorough study of the content of Nahjulbalaghah in relation to angels. Then, only by the study of the two attributes of the “abstraction” and “plurality” of angels (in Nahjulbalaghah) and the intellects (in Mulla Sadra’s philosophy), they have concluded that favorite angels correspond to the intellects only if they are at the level of perfect abstraction. However, in the case of ontological decline and assimilation of those angels in form and configuration to their lower world, they will not correspond to the intellects. In terms of plurality, angels are also as numerous as the intellects and enjoy specific and gradational multiplicity. Nevertheless, nothing has been mentioned concerning the origin of angel’s plurality in Nahjulbalaghah.

Islamic mystics, especially Ibn-Arabi, have a special analysis of revelation. According to their view regarding unity of existence and the degrees of being, they believe the first sader (the first being emanated) is the Mohammadian reality. They believe that God willed to observe all of his characteristics and perfections outside himself, therefore he created the Mohammadian reality. The Mohammadian reality is the manifestation of all of God’s names and characteristics and all of the Prophets receive their light from it. Ibn-Arabi believes the expanded being of the Prophet of Islam (PBUH), as the first sader, receives all of the learned perfections including the Holy Quran. In fact the rational reality of Quran is revealed to the Prophet by existence of the Mohammadian reality but the literal being of Quran is gradually descended to him during the twenty three years of his mission.

Gulshan-i raz, written by Shaykh Mahmud Shabistari, is one of the most outstanding gnostic compositions in verse and each couplet of which has been frequently explained and analyzed. ‘Allamah Muhaqqiq Dawani is one of the great thinkers who has written a short treatise as a commentary on a couplet in Gulshan-i raz.He has commented on that couplet following a gnostic and mystic approach. In the various copies of the treatise that are available, we can witness certain differences. The present treatise is a correction of ‘Allamah Dawani’s treatise and includes all the necessary explanations.