Zahra Hosseini; Fateme Sahraei
Volume 22, Issue 4 , April 2023, , Pages 47-70
Abstract
Adopting a rigid perspective toward post Cartesian modernity, traditionalists have referred to a type of knowledge which has a supernatural quality and is related to degrees of existence. Rejecting the efficacy of experience and argument which are considered pivotal to post-renaissance epistemology, ...
Read More
Adopting a rigid perspective toward post Cartesian modernity, traditionalists have referred to a type of knowledge which has a supernatural quality and is related to degrees of existence. Rejecting the efficacy of experience and argument which are considered pivotal to post-renaissance epistemology, they assume that intuitive knowledge is the main source of intellect and getting access to truth. Intuitionism in traditionalism moves beyond methodology. It seems that we are facing a sort of paradigm shift which tries to change the established assumptions. The present article deals with the issue of whether the sacred knowledge could basically be called knowledge or not. To answer this question, we examine the two necessary elements of knowledge, truth and justification. Theconclusion is that most of traditionalists’ claims are irrational and have no justification. The realization of this knowledge in the contemporary modern world appears unrealistic.
shahla alerasol; susan alerasol
Abstract
Some verses in the Holy Quran, either directly or indirectly, attribute errors or sins to Allah’s prophets. Based on their intellectual background, interpreters may come up with different explanations and interpretations of such verses in their efforts to make them consistent with the idea of Ismah ...
Read More
Some verses in the Holy Quran, either directly or indirectly, attribute errors or sins to Allah’s prophets. Based on their intellectual background, interpreters may come up with different explanations and interpretations of such verses in their efforts to make them consistent with the idea of Ismah (i.e., infallibility). The present study aimed to take a look at the interpretation of mystics and scholastic theologians by examining verses 76 to 78 in Al-An'am chapter. The study hypothesized that the definition of the concepts of prophetic mission and infallibility would differ among scholastic theologians and mystics who are equipped with intuitive tools. The results show that mystics, based on their specific ontology and epistemology, use the grand meaning and knowledge of the words to indicate that the apparent meaning of the verses should not contradict infallibility. From the mystics’ point of view, these verses are a metaphor for the prophets’ spiritual wayfaring. The stars, the moon, and the sun as mediators were removed gradually from Abraham’s (peace be upon him) path leading the removal of his self in front of the supreme Deity. On the other hand, theologians are of the opinion that the appearance of the Qur'an is proof, and one can reveal the purpose by sticking to the meaning of the Qur'an by referring the metaphorical verses to the unambiguous ones. Adopting interpretation is permitted in cases where there is valid evidence. According to theologians, the ambiguities in the story of the prophets are interpreted as abandoning the primary or as instructing others.
shamso"allah seraaj; somayeh monfared
Volume 18, Issue 1 , January 0, , Pages 21-36
Abstract
The identification of what and why of the combined three cognitive sources including intellect, intuition and revelation in Ibn Abi Jumhur’s system of thought makes the analysis of the cognitive achievements of this system of thought more effective. Ibn Abi Jumhur, as a figure who has an important ...
Read More
The identification of what and why of the combined three cognitive sources including intellect, intuition and revelation in Ibn Abi Jumhur’s system of thought makes the analysis of the cognitive achievements of this system of thought more effective. Ibn Abi Jumhur, as a figure who has an important position in the integration of various theoretical branches in the light of the teachings of Imams, establishes his theory of cognition on a philosophical religious and mystical basis. This work was later completed by Mula Sadra Shirazi and was presented in the form of “cognitive unity of the of Quran content, Mysticism and logic” theory. In Ahsai’s thought system, there is a profound relevance and connection between intellect, heart and revelation. He believes that it is necessary to move from essential logical theorems to inherited divine perceptions. In that case, it is very likely to perceive secrets of sharia and understand the meanings of Sufism and truth. Intellect finds its way to heart through passing perfection. In fact, heart is another name for perfected intellect. Furthermore, about the relationship between sharia and intellect, he believes that religious law is external intellect and intellect is internal religious law. Therefore, they are not only associated with each other but they are also united.
Volume 16, Issue 1 , January 0, , Pages 81-104
Abstract
This paper examines four of theological knowledge sources with a distinct approach from early Imamyyah during the present age. In this work, in order to achieve the necessary components for a paradigm and independent model of thought among early Imamyyah, which distinguished them from their contemporary ...
Read More
This paper examines four of theological knowledge sources with a distinct approach from early Imamyyah during the present age. In this work, in order to achieve the necessary components for a paradigm and independent model of thought among early Imamyyah, which distinguished them from their contemporary theologians and also the thinkers in the later eras, the historical analysis based on narrative, theological, and historical sources. About first source (intellect) and its relation to revelation, all of Imamyyah, Except for a small group of scholars were believed to be a joint authority. The early Imamyyah also believe in the independent authority of intellect, but not exclusively and needless to revelation, unlike the Mu’tazila. In the issue of fiṭrah The early Imami believed that one of the most important missions of the prophets was vitalization of human nature not rational argument about monotheism. In the discussion of perception, The sharp sightedness (rightness to the reality) of the perception is not what theologians questioned. Imamyyah who just opposed to Extreme and wastage views of tradition-oriented Sunni and also Mu'tazilites explained heart seeing.
