Articles
اندیشه دینی (22516123)(73)pp. 1-16
Proliferation of unity is one of the most important and controversial topics among Islamic philosophers. Ibn Sina has made an attempt to rationalize this issue by relying on the principle of Al-Wahed. In his view, the modes in the first intellect lead to the creation of two other entities: the second intellect and the first heaven. In a detailed description, he considers three modes in the first intellect, according to which, after the creation of the second intellect, the second mode of the astral spirit and the third mode of the mass of the first heaven will be realized. In his view, the existence of different modes in the first intellect is not in conflict with the principle of Al-Wahed, since these numerous and multiple modes form the necessities of the first emanated existential order, not that they have necessarily been emanated from the necessary existence. This problem has had a great impact on post-Ibn Sina philosophers, inasmuch as some believe that Ibn Sina’s account on this issue is intermingled with various ambiguities and problems. One of these thinkers is Ghiasuddin Dashtaki. In his book (Al-amali), he points out the inadequacy of Ibn-e Sina's argument. The author makes use of the comparative analysis to explore and analyze Ibn-e Sina’s argument.
Journal of Philosophical Theological Research (17359791)(1)pp. 111-130
Many famous philosophers have paid attention to the concepts of sleep and dream and their status in philosophy, and have discussed about them within the framework of their own philosophical foundations and principles. According to Muslim philosophers, dream occurs when the soul separates from external senses and tends towards intrinsic forces, that is, man sometimes apprehends the realities of the existence and sees future events, thus attains an intuitive knowledge and apprehension. If these states occur in natural dream world and are clear, then they are "veridical dreams". If they are unclear and obscure, then their message should be explained and analyzed (interpreted). Avicenna shares with Mulla Sadra in the belief that imaginal faculty connects to sanctified world in world of dream and attains inspiration and manifestation through common sense, but the latter believes that a person should attain the status and stage of all-comprehensiveness in three intellectual, spiritual and sensual modes of being in order to unite with active intellect. Such questions as "what is the nature of dream?", "are dreams needed to be interpreted", if so, "should all dreams be interpreted or some of them", "is there any difference between interpretation and esoteric interpretation" etc. may be asked by anyone with common sense. The present paper analyzes the aforementioned issues from the view of Avicenna and Mulla Sadra.
