falsafe molasadra
Tahereh Kamalizadeh
Abstract
One of the characteristics of the second period of the history of Islamic philosophy, which began with the emergence of the Illumination wisdom Sohrawardi and continued with the transcendental wisdom of Mullasadra, is the integration of Islamic philosophy with the mysticism of the unity of the Iranian ...
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One of the characteristics of the second period of the history of Islamic philosophy, which began with the emergence of the Illumination wisdom Sohrawardi and continued with the transcendental wisdom of Mullasadra, is the integration of Islamic philosophy with the mysticism of the unity of the Iranian intuitions and the mysticism of the unity of the senses of Ibn Arabi. With the intention of revitalizing the true wisdom and by criticizing the wisdom of Masha, Suhrvardi showed that the word philosophy is not synonymous with the conventional philosophy of Masha and is exclusive to Aristotelian thoughts, but that true wisdom is another source that is consistent with the source of revelation and inspiration of prophets and saints. Therefore, the origin of the meaning of "wisdom", in the sense of "divine wisdom", has been the focus and emphasis of Suhrawardi and later sages such as Mullasadra. The problem of this research is to investigate the method, approach and basis of the course of change and development of the meaning of "wisdom" in the eyes of Suhrawardi and Mulla Sadr. How has wisdom gradually approached Islam and Shiism in this way? Findings: Changing the method, expanding the meaning of reason and expanding the intellectual method with intellectual intuition, the Qur'an and hadiths, and the basis of the theory of Anwar in Sohrawardi and the theory of names and attributes in Mulla Sadr. Based on this, Suhrawardi intensified the path of localization with the intention of reviving Iranian enlightenment and Mulla Sadra achieved that goal by connecting with Ibn Arabi's mysticism and the theory of velayat.
Mohammad Zabihi; Mahmood Saidi
Volume 2, Issue 1 , February 2014, , Pages 43-56
Abstract
Suhravardi and Mullā Sadrā who have proved the theory of Ideas or Forms by following Plato have asserted that the Platonic Ideas or Forms are the cause of matter and the indivuals of each material kind. As regards the fact that the Imaginal World (objective realities independent and disconnected from ...
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Suhravardi and Mullā Sadrā who have proved the theory of Ideas or Forms by following Plato have asserted that the Platonic Ideas or Forms are the cause of matter and the indivuals of each material kind. As regards the fact that the Imaginal World (objective realities independent and disconnected from man) is the intermediate between two other worlds (linear Intellects and Matter), is it the cause of matter and it's indiviulas? The authors in this essay have tried to answer this important question. It has been proved regarding the similarity between cause and effect (ontological homogeneity) and Mullā Sadrā’s view on empirical and imaginative knowledge that the Imaginal World (not the Intellectuall Ideas) is the cause of Matter. So the Ideas and Forms in the Imaginal World are the cause of matter and they are the effects of the intellectullal Ideas.
