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Open Access Article

1 - A Comparative Study of Ibn Sina and Khwajah Nasir al-Din Tusi on God’s Knowledge
Einollah Khademi Mahmood Ahesteh

God’s Knowledge is one of the important philosophical problems whose various dimensions have continually been explored by different thinkers. In order to avoid the problem of change in divine essence, Ibn Sina argues that God’s Knowledge of particulars is possible throu More

God’s Knowledge is one of the important philosophical problems whose various dimensions have continually been explored by different thinkers. In order to avoid the problem of change in divine essence, Ibn Sina argues that God’s Knowledge of particulars is possible through the knowledge of universals and causes. He also holds that the divine undifferentiated knowledge of existents is possible through imprinted forms. On the other hand, Muhaqqiq Tusi considers the necessary knowledge to belong to the category of relation and maintains that, in the Necessary Being’s Knowledge of changing particular affairs, some changes occur in the relation while the essence remains the same. Therefore, unlike Ibn Sina, Tusi accepts God’s Knowledge of particulars. He also criticizes Ibn Sina’s theory of the imprinting of established forms in the essence of the Necessary Being. Ibn Sina argues that the knowledge of divine essence through His Essence and the essential knowledge of imprinted forms, which is the cause of the appearance of existence, are of the presential type, while the differentiated knowledge of other existents is of the acquired type. In this paper, the writers explain and explore the philosophical principles of these two thinkers. Manuscript profile

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2 - Methodology of Great Muslim Philosophers’ Encounter with the Translation Trend of the Abbassid Period
Seyyed Mohammadali Dibaji

Researchers in the field of Islamic studies in the West have chosen the name of “Translation Movement” to refer to the trend of the translation of the books of different nations into Arabic during the Abbasid period. This trend, which continued for two centuries in diff More

Researchers in the field of Islamic studies in the West have chosen the name of “Translation Movement” to refer to the trend of the translation of the books of different nations into Arabic during the Abbasid period. This trend, which continued for two centuries in different spontaneous or guided forms, received some reactions from the Islamic society. One of the important questions in this regard is what the attitude of the distinguished Muslim philosophers of that period, particularly al-Kindī, Fārābī and Ibn Sīnā, was to this movement. The present study indicates that, unlike the common response in the historiography of the translation trend, instead of a translation movement, during this time we are faced with a philosophical movement alongside a scientific one in the history of Islam. The philosophers mentioned above separated their judgments of three problems, namely, translation, translators and interpreters, and translated and interpreted works, from each other. Based on their own philosophical movement, which was in conformity with the principles of Islamic thought, they had three methodological, reformist, and critical reactions to this trend. They evaluated the translated works based on Islamic philosophical theorems and benefitted from them with some innovations in their own philosophical systems. Manuscript profile

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3 - Historical look at the phrase “Political by nature” in the Middle Ages of the Islamic world
Sajjad Hejri Azartash Azarnoush

Being political for/Politicalness of human beings is one of the topics which philosophers have been discussing from ancient times until now, and it is the basis/foundation of some branches of practical philosophy, especially the philosophical principles of social scien More

Being political for/Politicalness of human beings is one of the topics which philosophers have been discussing from ancient times until now, and it is the basis/foundation of some branches of practical philosophy, especially the philosophical principles of social sciences. Although the necessity of "social life" or Being political/Politicalness for all human beings is more or less obvious; it was Greeks who scrutinized this phenomenon in their philosophical works, and what we know as being political by nature (of/about human beings) from the past to the present in the Islamic world has its roots in Greece and the age of translation. This phrase was created/emerged/coined by Isḥāq ibn Ḥunayn’s translation of Aristotle’s Nicomachean Ethics in the third lunar century in the Islamic world, and the ground for its development was laid by Miskawayh’s Ethics. Although most contemporary translators of Aristotle's ethics into Persian and Arabic did not use this phrase, it's still prominent. The doctrine of Being political for/Politicalness of human beings became the basis/foundation of the demonstration of philosophers like Avicenna/ Ibn Sina to prove prophecy, and Fakhr al-Din Rāzi introduced it, which later became known as the way of philosophers, into theological works. By inquiring/studying/looking into available Persian and Arabic written heritage, this article tries to follow the development/pathway of the phrase “Political by nature”, which has turned into a term and model/form in the Islamic world, in middle ages and is still used today and in some aspects/somehow fill the gap of historical inquire about it in current literature. Manuscript profile

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4 - Challenges of two genres of tragedy and comedy from Avicenna's point of view according to Aristotle's poetic view
Farideh Daliri Esmail BaniArdalan Amir Maziyar

Aristotle's theory of poetry entered the realm of Iranian thought with the theme that the genres of tragedy and comedy seek to imitate and mimesis virtues and vices. Aristotle's treatise on poetry, despite its role in shaping Western theater, had no effect on the worl More

Aristotle's theory of poetry entered the realm of Iranian thought with the theme that the genres of tragedy and comedy seek to imitate and mimesis virtues and vices. Aristotle's treatise on poetry, despite its role in shaping Western theater, had no effect on the world of Persian poetry. It is necessary that the theater comes from the heart of Greek ontology is a reminder of the need for Iranian drama to have a poetic outlook on Iranian culture. This book has been translated and adapted many times as a reference treatise, and one of the most prominent adaptations is Avicenna's poetry. Although the Avicenna's poetry is a report on Aristotle's poetry, he did not merely suffice to summarize it. The fundamental feature of his work is dealing with the essence of poetry, imitation or imagination. His poetry has new features, points and theories. The fundamental motive of this research is to read Avicenna's approach to the Greek sage Poetics and to study his poetry based on the main genres of Aristotle's Poetics treatise. The passage to this goal with an analytical-descriptive approach and data collection method is a library in which the researcher has achieved the theories of two Greek and Iranian scholars with the intention of Avicenna in writing iranian poetry poetics Manuscript profile

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5 - Explanation of the causes of the earthquake in Avicenna’s works and his impact on Qutb-al-Din Shirazi and Shirvani
Mir Hamid Hashemi Lashenloo Arash Mousavi

Some of the Iranian-Muslim scholars, including Avicenna, have written about the earthquake and what causes it to happen. The study is attempted to explain the views of Avicenna, Qutb-al-Din Shirazi and Mohammad Hassan Shirvani on why and how the earthquake would happen. More

Some of the Iranian-Muslim scholars, including Avicenna, have written about the earthquake and what causes it to happen. The study is attempted to explain the views of Avicenna, Qutb-al-Din Shirazi and Mohammad Hassan Shirvani on why and how the earthquake would happen. Following the Aristotle, Avicenna and even his followers, provided natural explanations for the earthquake. To explain the main cause of the earthquake, These books referred to a natural breath within the earth pushing the surface out. The study concluded that most Muslim scholars, following Avicenna, tended to use the natural factors on explanation of the natural phenomena, including earthquake; Thus they used a so-called scientific methodology to explain it. Manuscript profile

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6 - A Comparative Study of Poetics of Aristotle and Ibn Sīnā Regarding the Nature of Poetry
Farideh Daliri Esmail BaniArdalan Amir Maziyar

The nature and definition of poetry has always attracted the attention of literary thinkers in the field of philosophy. Aristotle’s Poetics is one of the greatest works on the content and structural criticisms of poetry. Given his Greek culture, Aristotle believes that More

The nature and definition of poetry has always attracted the attention of literary thinkers in the field of philosophy. Aristotle’s Poetics is one of the greatest works on the content and structural criticisms of poetry. Given his Greek culture, Aristotle believes that tragedy is an imitation of an action and a kind of dramatic art which results in catharsis. In Islamic tradition, the familiarity with Aristotle’s Poetics began from the third and fourth centuries (AH) through the related translations and abridged versions. During the same century, Fārābī and then Ibn Sīnā began analyzing and commenting on Poetics in order to explore Aristotle’s views in the realm of poetry. The most important abridgement of this treatise and commentary on it were made by Ibn Sīnā under the influence of Fārābī. In Ibn Sīnā’s treatise the concept of poetry is different from that in the field of conventional poetry. Imitation is the essence of poetry whereby imagination has an efficient presence. While trying to compare the nature of poetry in the Poetics section of Ibn Sīnā’s al-Shifā and Aristotle’s Poetics, this study aims to explain Ibn Sīnā’s view of poetry and his definition of poetry and its components and demonstrate the proximity between his standpoints in this regard with those of Aristotle. The authors have employed an analytic-descriptive and comparative approach to conduct this study. Manuscript profile

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7 - A Study of the Illuminationist Elements of Ibn Sīnā’s Works in the Realms of Method, Content, and Language
Saeed Rahimian

20.1001.1.20089589.1400.12.1.6.2

Although Ibn Sīnā was the master of Peripatetic philosophers, he also provided the bases for the development of Illuminationist philosophy. In terms of methodology and epistemology, through introducing Oriental wisdom, which, irrespective of the Greeks’ views, is his ow More

Although Ibn Sīnā was the master of Peripatetic philosophers, he also provided the bases for the development of Illuminationist philosophy. In terms of methodology and epistemology, through introducing Oriental wisdom, which, irrespective of the Greeks’ views, is his own specific school of philosophy, and also through employing certain terminology, principles, and arguments which are associated with Illuminationism, he prepared the context for the revival and growth of Illuminationist philosophy by Suhrawardī. Ibn Sīnā’s critical mind and spiritual worthiness during his short life efficiently paved the way for the surge of Islamic philosophy and wisdom towards Illuminationist philosophy and then the Transcendent Philosophy in terms of methodology, content, and language. Suhrawardī mainly emphasizes the differences between his school of philosophy and that of Ibn Sīnā and his Peripatetic followers and introduces the beginning of his philosophy as the end of Peripatetic philosophy. However, we can confidently claim that his philosophy is to such a large extent influenced by Ibn Sīnā’s that one can consider Suhrawardī’s school to have been the outcome of the natural growth of Sinan philosophy in the course of time. Through highlighting gnostic and intellectually intuitive (or what was later called Illuminationist) elements in Ibn Sīnā’s available works, the present paper aims to demonstrate that Suhrawardī’s debt to Ibn Sīnā in all the three fields of methodology, content, and language is much greater than what is commonly assumed. Manuscript profile

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8 - A Critique of Fakhr al-Dīn Rāzī’s Criticism of Ibn Sīnā’s View of the Truth of Knowledge
SeyedehZahra Mousavi Baygi Vahid Khademzadeh

20.1001.1.20089589.1400.12.3.4.4

Although Muslim Philosophers have not specifically discussed epistemological problems, they have extensively spoken of some general issues regarding knowledge. Ibn Sīnā has provided various definitions and explanations in relation to the nature of knowledge on different More

Although Muslim Philosophers have not specifically discussed epistemological problems, they have extensively spoken of some general issues regarding knowledge. Ibn Sīnā has provided various definitions and explanations in relation to the nature of knowledge on different occasions in many of his works. He has conceived of knowledge sometimes as pure quality, sometimes as quality possessing relation, and sometimes as pure relation. Moreover, he has interpreted knowledge as abstraction from matter in some of his works. Such a diversity of interpretations has given an excuse to some people such as Fakhr al-Dīn Rāzī to criticize and question Ibn Sīnā’s view of the truth of knowledge. In different places in his works, Fakhr al-Dīn Rāzī emphasizes that Ibn Sīnā’s view of knowledge was divided, and he failed to attain a single standpoint concerning the truth of knowledge. The present study, which was conducted following an analytic-descriptive method and a critical approach, firstly presents Fakhr al-Dīn Rāzī’s claim and, then, evaluates its truth. Next, the authors delve into his other works to examine the definitions of knowledge in his view. The findings of this study demonstrate that, although there are some fundamental problems in Ibn Sīnā’s view, his words are based on his own principles, are solid, and can be reduced to a unitary view. However, Rāzī’s words on this problem are inconsistent. Manuscript profile

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9 - ٍٍٍEditor's Note
Hossein Kalbasi Ashtari

20.1001.1.20089589.1400.12.1.7.3

در تقویم رسمی کشور، روز اول شهریورماه هر سال ببهانة پاسداشت دانش پزشکی و جمعیت پزشکان، و در ارتباط با مقام بلند دانشمند بزرگ عالم اسلام، حکیم ابوعلی سینا، به نام «روز پزشک» نامگذاری شده است. در همین زمینه، برغم شهرت ابن‌سینا به طبیبی زبردست و صاحب دائرة‌المعارفی همچون ک More

در تقویم رسمی کشور، روز اول شهریورماه هر سال ببهانة پاسداشت دانش پزشکی و جمعیت پزشکان، و در ارتباط با مقام بلند دانشمند بزرگ عالم اسلام، حکیم ابوعلی سینا، به نام «روز پزشک» نامگذاری شده است. در همین زمینه، برغم شهرت ابن‌سینا به طبیبی زبردست و صاحب دائرة‌المعارفی همچون کتاب قانون، بسیاری از مورخان و متتبعان در فلسفه و حتی افکار و فرهنگ عمومی کشورمان، نسبت به وجوه اصلی شخصیت این چهرة بزرگ علمی و فلسفی عالم بشریت، آگاهی چندانی ندارند. در میان ملل و اقوام جهان، سنت چنین بوده و هست که در معرفی و ترسیم چهره‌های کلیدی و اثرگذار خود، اهتمام خاص بعمل آورند و چه بسا در تعریف و تمجید و پاسداشت مقام آنان، به مبالغه و بزرگنمایی هم روی می‌آورند؛ چنانکه در ترسیم چهره‌های تاریخی کسانی همچون اسکندر مقدونی، ناپلئون بناپارت، آبراهام لینکلن و امثال آنها، از داستان‌پردازی و تخیلات هم بهره گرفته میشود. اما دریغ است که در سرزمین علم و عالم‌پرور ایران، با آن سابقة درخشان علمی، فرهنگی و تاریخی که حتی ستایش انبوهی از مستشرقان و ایران‌شناسان را برانگیخته است، نه‌تنها در معرفی و معارفه شایستة، میراث علمی و معنوی آن، تلاش جدی صورت نمیگیرد، بلکه گاه در نشان دادن جایگاه واقعی آن چهره و واقعیتهای تاریخی مربوط به میراث علمی‌مان، کاهلی و خطا نیز راه می‌یابد. در مقام و مرتبة علمی ابن‌سینا، بویژه در عرصة دانش پزشکی هیچ تردیدی نیست، اما قبل از این وجهه و صبغة مشهور و متداول، باید مقام و نقش ابن‌سینا در عرصة وجه عقلانی و صورت درخشان خرد ایرانی و اسلامی، مورد التفات و تأمل صاحبان و جویندگان علم قرار گیرد. دربارة اندیشه‌های فلسفی و ابواب مختلف حکمت سینوی، نوشته‌های فراوانی از قدیم و جدید در اختیار ماست؛ همچنین شروح و تعلیقات و تقریرهایی که از شفا و اشارات و نجات و دانشنامه علائی و تعلیقات و مباحثات و مانند اینها صورت گرفته، کمّاً و کیفاً قابل توجه و بعضاً درخشان است، لیکن دربارة خاستگاهها و مبادی نظری و نوآوریهای فلسفی و حکمی شیخ، بویژه دیدگاههای سنجشگران، او با لحاظ فلسفة مشائی و سنت ارسطویی، همچنان ناگفته‌های بسیاری وجود دارد. بلحاظ دسته‌بندیهای مسالک و مشارب فلسفی، قرار دادن ابن‌سینا در ذیل یا امتداد مکتب فلسفی مشاء، به اعتباری درست و به اعتباراتی نادرست است. به اعتبار اخذ و اقتباس بسیار فارابی و ابن‌سینا از عناصر فلسفه ارسطو و اتباع او و تصدیق برخی مبانی و روشها و نتایج این مشرب فلسفی، اندراج وی ذیل فیلسوفان مشاء درست است، اما در فاصله گرفتن آنها از فضای مسلک مشائی و نقدهای بسیاری که بر دیدگاههای هستی‌شناختی، معرفت‌شناختی، معادشناختی و علم‌النفس این سنت فلسفی وارد ساخته، هنوز پژوهش جامع و کاملی صورت نگرفته است. بگفتة خود ابن‌سینا، «حکمت مشرقی» وی مشتمل بر مبانی کاملاً متفاوت از سنت مشائی است و بنا بر گزارش ابوعبید جوزجانی، شاگرد او، تنها در کتاب الانصاف شیخ‌الرئیس، صدها ایراد بر دعاوی مشائی مطرح و گردآوری شده بود. همین عدم التفات جامع به فلسفة سینوی است که اسباب خطای بسیاری از خاورشناسان و مورخان فلسفة اسلامی را فراهم ساخته است: غفلت یا نادیده انگاشتن عناصر غیرمشائی حکمت سینوی از یکسو و عدم التفات به پیوستگی و استمرار تاریخی حیات فلسفة اسلامی، از سوی دیگر. قرار دادن متفکر و فیلسوف در گفتمان فلسفی عصر او و لحاظ تفکر تاریخی بمنظور یافتن مبادی و مبانی و پرسشهای محوری وی، امری بایسته است که اختصاص به ابن‌سینا ندارد. این رهیافت در سنت تاریخ‌نگاری فلسفة غرب پیشینة نسبتاً زیادی دارد و ازاینرو مورخان فلسفه عموماً، نسبتها و پیوستگیهای فکری و فرهنگی را از نظر دور نمیدارند. اکنون بازخوانی مختصات تاریخی و جغرافیايی عصر ابن‌سینا و پرسشها و چالشهایی که بویژه در نسبت با فلسفة شایع با آنها مواجه بوده است، احتمالاً راه را برای درک و معرفی دقیق صورت عقلانیت سینوی هموار میکند؛ عقلانیتی که پیش‌فرض آن به‌اندازة تمایز وجود از ماهیت و امکان از وجوب، اهمیت داشته و یقیناً نتایج و دستاوردهایی متفاوت از فلسفة مشاء و اتباع آن دربرخواهد داشت. بهمین اندازه دربارة تأثیر نگاه و رهیافت غیرمشائی ابن‌سینا در ادوار بعدی و حتی نقش وی در تاریخ فلسفة غرب نیز نیاز به بازخوانی احساس میشود؛ از آن جمله است چرايی اقبال تفکر اواخر قرون وسطی و دورة جدید به شیوة تفکر ابن‌رشد و ابن‌رشدیان و دور شدن از تفکر ابن‌سینا و بطور خاص، فاصلة وی از سنت مشائی و مکتب ارسطو. Manuscript profile

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10 - Theoretical Changes about the Faculty of Estimation in the Course of Historical Development of Islamic Philosophy
Mohammad-Ali Ardestani

20.1001.1.20089589.1400.12.1.8.4

The faculty of estimation is one of the inner, particular, and perceptive powers of the soul that plays a significant role in particular cognitions, and without which it is impossible to organize and balance life affairs. Its potential of transcending the realm of meani More

The faculty of estimation is one of the inner, particular, and perceptive powers of the soul that plays a significant role in particular cognitions, and without which it is impossible to organize and balance life affairs. Its potential of transcending the realm of meanings has placed it on top of all inner particular powers. Following a descriptive-analytic evaluation method, the present paper examines the development of the views of Muslim philosophers in this regard. Three important theories stand out in this process. In their quest to attribute a specific source to each kind of perception, Peripatetic philosophers consider the faculty of estimation to be independent from others, place it alongside the faculties of sensation, imagination, and intellect, and emphasize that it can perceive the nature of all specific universals. Accordingly, perceptions are divided in two four sensory, imaginative, estimative, and rational types. Among the followers of the Transcendent Philosophy, some philosophers such as Mullā Hādī Sabziwārī have advocated the Peripatetics on this ground, but Mullā Ṣadrā and ‘Allāmah Ṭabāṭabā’ī have criticized this theory each in their own way. Mullā Ṣadrā has promoted the faculty of estimation to the level of the intellect and placed it at the level of revealed intellect. Accordingly, perceptions are divided into three sensory, imaginative, and rational types. However, ‘Allāmah Ṭabāṭabā’ī has attributed the faculty of estimation to the common sense and demoted its status to the level of the senses. He acknowledges the unity of sensory, imaginative, and estimative perceptions. Manuscript profile

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11 - A Comparative Study of the Problem of Evil in Plotinus and Ibn Sīnā (With a Focus on its Historical Aspect)
Mahmud Seidy

20.1001.1.20089589.1402.13.4.5.8

The present paper deals with a comparative study of the views of Plotinus and Ibn Sīnā regarding evil. In spite of the existing differences concerning this problem in their philosophies, there are also some similarities, and Ibn Sīnā is influenced by Plotinus with respe More

The present paper deals with a comparative study of the views of Plotinus and Ibn Sīnā regarding evil. In spite of the existing differences concerning this problem in their philosophies, there are also some similarities, and Ibn Sīnā is influenced by Plotinus with respect to his response to the problem of evil. Among the similarities between them in this area, one can refer to the self-evident nature of the existence of evil, exclusivity of the realization of evil to the world of matter and the impossibility of its realization in the immaterial world, and the non-existence nature of evil and good nature of all beings based on a general view of the world. However, unlike Plotinus, Ibn Sīnā does not consider matter as being essentially evil and non-existential. Rather, he maintains that matter is a correlative, analogical, and existential thing. Plotinus views the relationship between good and evil of the type of opposition, while Ibn Sīnā sees it as a non-existential and habitual one. Moreover, according to Plotinus, matter or the same essentially evil thing is created from the particular spirit. Nevertheless, Ibn Sīnā argues that the essential possibility of the Active intellect causes the emanation of matter, and its otherness necessity aspect results in the emanation of form, on which evil sometimes occurs to. Manuscript profile

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12 - Fārābī and Islamic Peripatetic Philosophy in the First European Universities
Reza Mahoozi

20.1001.1.20089589.1402.13.4.7.0

Fārābī, the renowned Iranian philosopher, is one of the central figures of Peripatetic philosophy in the world of Islam. The collection of his thoughts travelled beyond Islamic borders to Asian, Europe and Africa posthumously and influenced the scientific fields of Jewi More

Fārābī, the renowned Iranian philosopher, is one of the central figures of Peripatetic philosophy in the world of Islam. The collection of his thoughts travelled beyond Islamic borders to Asian, Europe and Africa posthumously and influenced the scientific fields of Jewish, Christian, and other non-Islamic lands. The thoughts of Fārābī and two other prominent figures of this school of philosophy, Ibn Sīnā and Ibn Rushd, exercised an undeniable impact on the development of the higher scientific centers of Europe of the 13-15 centuries (AD). In fact, without considering their role in the formation of the first European universities, especially the university of Paris and the process of establishing the faculty of philosophy during the conflict between the two faculties of theology and art, one cannot attain a true knowledge of the reasons behind the development and expansion of the first European universities. Relying on valid historical documents and reports, this paper explains this influential process and, at the same time, portrays one of the routes of the transfer of Muslims’ culture and philosophical thoughts to Europe and the quality of the formation of the institution of university during that time. Manuscript profile

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13 - From Imaginal Faculty to Imagination: A Review of the Evolution of the Concept of Imagination in the Philosophical Systems of Fārābī, Ibn Sīnā, Suhrawardī, and Mullā Ṣadrā
Ibrahim Bazargani

20.1001.1.20089589.1402.14.1.6.6

Imagination is one of the human perceptive faculties that is shared with animals. This concept, which has been transferred from Greek philosophy to Muslims’ philosophical tradition, has always been a very important problem with various functions in the self-knowledge of More

Imagination is one of the human perceptive faculties that is shared with animals. This concept, which has been transferred from Greek philosophy to Muslims’ philosophical tradition, has always been a very important problem with various functions in the self-knowledge of Muslim philosophers from Fārābī to Mullā Ṣadrā. It has even been used in responding to some kalāmī inquiries. Since the very beginning, Muslim philosophers have continuously devoted some of their studies to the investigation and explanation of the whatness and howness of the concept of imagination. However, this concept has not remained immune against change and has developed a distinct meaning in each philosophical system. In the history of Islamic philosophy, the three-fold schools of philosophy (Peripatetic philosophy, Illuminationist philosophy, and the Transcendent Philosophy) have each adopted a particular and different approach to this problem. The present study intends to examine the theories of some great figures of Islamic philosophy regarding the whatness of the faculty of imagination and reveal the existing differences among them. The findings indicate that philosophers’ views of the concept of imagination have not been fixed and similar in the course of history, and each has presented a specific and innovative explanation of this concept in conformity with their own philosophical system. For example, Fārābī considered this faculty to be a material component of the soul, while Mullā Ṣadrā changed it into the world of Ideas. This study was conducted following a descriptive-comparative method using library resources. Manuscript profile

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14 - A Critique of the Theory of Transmigration and Shahrzūrī’s Demonstrative Arguments Based on Ibn Sīnā’s Principles
Mahmud Saidiy

20.1001.1.20089589.1402.14.2.5.7

The theory of the transmigration of the soul is one of the oldest views that has been propounded in the history of thought in order to explain the quality of reward or punishment of human beings and the nature of the eternity of the human soul. Shahrzūrī is one of the m More

The theory of the transmigration of the soul is one of the oldest views that has been propounded in the history of thought in order to explain the quality of reward or punishment of human beings and the nature of the eternity of the human soul. Shahrzūrī is one of the most prominent Illuminationist philosophers, who has presented a coherent theory for the demonstration of ascending and descending transmigration. He has initially criticized Ibn Sīnā’s arguments on refuting the theory of transmigration and, then, provides some reasons to prove it. The present study demonstrates that Shahrzūrī’s criticisms of Ibn Sīnā’s arguments are wrong because, given the capability of the body, the active intellect grants the soul to the body. To prevent the soul’s lingering for doing acts, there must be a temporal concurrence and equality between the numbers of previous and new between-body states of the soul. Shahrzūrī’s arguments for proving the theory of transmigration are defective because the problems of the inhibition of the gathering of two souls in a body and the lack of concurrence and equality between the previous body of the soul and its next body still remain to be solved. Manuscript profile

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