List of Articles شیخ اشراق

• Open Access Article
  • Abstract Page
  • Full-Text
  
  1 - Bilateral contrasts and their functions in text; by focusing on contrast ofLight and Darkness in Farsi works of Sheikh e Ishraq
  m r
  Bilateral contrasts is a key term in Ferdinand de Saussure linguistics, constructuralism, deconstructuralism and Bakhtin school which plays a pivotal role in understanding the meaning and human thinking system. All these schools have a same approach in accepting contras More

  Bilateral contrasts is a key term in Ferdinand de Saussure linguistics, constructuralism, deconstructuralism and Bakhtin school which plays a pivotal role in understanding the meaning and human thinking system. All these schools have a same approach in accepting contrasts as a pivotal forming factor in different human life systems; however, they have different interpretations in the kind of encountering of both sides of a contrast. Regardless of the consequences of interpreting bilateral contrasts in different philosophical, social, cultural and historical fields, what is important is the difference in attitude and reading of literary text every one of which result in a different interpretation. This article analyzes the concept of interpreting contrasts in constructuralism, deconstructuralism and Bakhtin school; then proves the contrast of interpretations by concentrating on contrast of light and darkness in Suhrawardi's works; The results show that the attitude of creator of the literary text and text reading, based on these theories, result in bilateral contrasts and result in reproducing different texts which get different voices based on mono-vocal or multi-attitudinal approach of author. It is the same as Sheikh e Ishraq works, contrasts as the end that constructuralism gives to contrasts, they have besting or unifying quality. Manuscript profile
• Open Access Article
  • Abstract Page
  • Full-Text
  
  2 - An Evaluation of the Theories of Suhrawardī Versus the Mu‘tazilites on God’s Will
  Mostafa Esfandiari Mohammad Mahdi Salami Rasool Padashpour
  <p class="MsoNormal" style="text-indent: 1.0cm; line-height: 130%;"><span style="mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roma More

  <p class="MsoNormal" style="text-indent: 1.0cm; line-height: 130%;"><span style="mso-ascii-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">One of the attributes and perfections of God is Will, a correct perception of which, similar to other attributes, can lead to the perfection of the knower. Although all Muslim phosphors attribute this Will to God, the quality of this attribution has always created some clash of ideas. Most <em>Mu&lsquo;tazilite</em> <em>mutikallimūn</em> negate God&rsquo;s affirmative attributes, including will, to essence and consider them to be additional to it. They maintain that the Divine Essence is the vicegerent for attributes. Among pre-Suhrawardī philosophers, some interpret the free will as the knowledge of the higher order, and some others have referred it to the attribute of knowledge to clarify its meaning. As a result, these two attributes are in unity with each other in terms of concept and referents. Regarding Suhrawardī, some believe that he denies the free will, while a study of the fundamental principles of his philosophical system reveals that the opposite holds true. From among such principles, reference can be made to the gracefulness of the light of all lights (<em>nūr al-anwār</em>), identity of Divine Attributes with Essence, and the light of all lights as the sum of all perfections. According to these principles, all the perfections at lower levels exist in the highest level in a more complete and nobler form. The attribute of will is also an existential perfection, the demonstration of which leads to honor and eminence, and the denial of which leads to the negation of perfection. Hence, given the general content of Shurawardī&rsquo;s philosophy, he must have necessarily agreed with attributing will to Almighty God. Regarding the inclusiveness of will, the <em>Mu&lsquo;tazilites</em> do not view Man as possessing the necessary will, while Suhrawardī considers the attributes of the light of all lights to belong to all existents, including Man in the light of introducing the light of all lights as an all-inclusive truth.</span></p> Manuscript profile