1,454 research outputs found
Mulla Sadra's Philosophical Concept
No full textMulla Sadra named Islamic philosophy as al-Hikmah al-Muta'aliyah. According to him, al-hikmah al-muta'aliyah is knowledge based on intellectual intuition (irfan or isyraqi dzawq), rational proof ('aql or istidlal), and sharia (burhani). Al-Hikmah al-Muta'aliyyah is a synthesis of three styles of thought, namely: theology with a dialectical, polemical pattern (jaddaly), philosophy with a demonstrative pattern (burhany), and theosophy with an illuminationist and gnostic pattern (dzawq). This research uses descriptive analysis methods to explore Mulla Sadra's philosophical thinking. The results of this research reveal that the building of thought that was successfully built by Mulla Sadra through his synthesis of thought had a major influence on the development of philosophy in Persia, India and Iraq. However, the interesting thing is that Sadra brought him into contact with the truth of the Koran and Hadith. The harmonization he carried out resulted in a synthesis, namely integrating it through the three paths of Al-Qur'an (revelation), Burhan (demonstration or intellect), Irfan (spiritual or mystical). Because the three of them are not contradictory in their aim of achieving truth. The depiction of Mulla Sadra's philosophy can be done well by referring to his Ontology, Theology, Physics and Eschatology
The Establishment of Mulla Sadra’s Philosophy: Main Concepts on Al-Hikmah Al-Muta’alliyah
No full textThe purpose of this article is to review the main concepts of Mulla Sadra’s philosophy. These ideas are the foundation of the Al-Hikmah Al-Muta'alliyah group of philosophy theory. This philosophy, along with Al-Hikmah Al-Masya'iyyah and Al-Hikmah Al-Isyraqiyah, is one of the three major groups in Islamic philosophy. This study used a descriptive analysis. The author reviews the main work of Mulla Sadra, namely Al-Hikmah Al-Muta'alliyah fil Al-Sysfar 'Aqliyah Arba'ah and another book, namely Al-Masya'ir. Secondary references are also used, such as Mulla Sadra's other works and they’re relevant to the subject of study. This study attempts to identify the six concepts that make up the philosophical theory of Al-Hikmah Al-Muta'alliyah, namely: the fundamental of wujûd (Ashalat al- Wujûd), the gradation of wujûd (Tâskîkal-Wujûd), the poverty of cause (Illîyah), the simple reality (Basith al-Haqîqah), the substance movement (al-Harakah al-Jawhayiah), and the unity of subject and object (Ittihad Aqil wa Ma'qûl). These concepts demonstrate that Mulla Sadra's philosophy has strong conceptual roots and is difficult to refute. As a result, Mulla Sadra's philosophy remains one of the most influential groups of Islamic philosophy.
 
Gis based Smart Tourist Destination App for the Governorate of Muscat, Oman
No full textLe ICT e il turismo giocano ruoli fondamentali nello sviluppo delle economie globali emergenti, offrendo opportunità e strumenti strategici per promuovere la crescita delle mete. Le Destinazioni Turistiche Smart (STD) utilizzano strumenti e tecnologie disponibili per co-creare valore ed esperienze immersive per i turisti, generando nel contempo profitti e benefici per le organizzazioni e la destinazione nel suo complesso. Il presente contributo espone nella sua totalità le fasi dello sviluppo di un’applicazione per smartphone progettata per l’esplorazione del territorio dell’Oman, comprendente le sue diverse risorse naturali e culturali, infrastrutture turistiche e strutture ricettive. La metodologia impiegata comprende la raccolta dati da fonti primarie, la georeferenziazione di numerosi punti di riferimento naturali, culturali e ricreativi, e l’utilizzo degli strumenti Arc-GIS e Google Earth per l’elaborazione dei dati. L’applicazione sviluppata si dimostra essere uno strumento intelligente e reattivo, in grado di soddisfare le esigenze del turismo esperienziale. Offre agli utenti la possibilità di personalizzare itinerari in linea con i loro gusti, preferenze ed esigenze. Integrando tecnologie all’avanguardia e dati geografici, l’applicazione per l’esplorazione dell’Oman porta le esperienze turistiche a nuove vette, mettendo in evidenza le diverse attrazioni del paese. Questo articolo specifico presenta le considerazioni finali alla luce di una serie di cambiamenti ambientali e territoriali che sono avvenuti
durante la fase di validazione
Mulla Sadra and the mind-body problem: A critical assessment of Sadra’s approach to the dichotomy of soul and spirit
No full textAbstract
The presence of some ambiguity about the two terms of soul and spirit, which up until now has not been considered, has been investigated in this research. This ambiguity has created problems in different fields of study such as philosophy, psychology and commentaries of religious texts. This is because the two words are usually used synonymously.
The main aim of this research is to investigate whether the human being has an independent spirit in addition to the body and the soul or not. In other words it is attempting to establish if man is a tripartite existence made of body, soul and spirit.
In order to attain this aim the ideas of various philosophers are discussed on different subjects regarding the soul with particular attention to the philosophical system introduced in the seventeenth century AD by the Muslim philosopher, Sadr al-din Shirazi. This consisted of two other philosophical systems in Islamic philosophy, peripatetic (mashā‟) and illuminative („ishrāq) combined with mystical and religious teachings. His idea about the soul was set as the basis for the arguments regarding the soul and the ideas of other philosophers were compared to it.
This research explores the principles that form Sadra‟s beliefs about the soul. One of Sadra‟s principles, the fundamentality of existence, is explained. This principle aims to prove the reality of the external world and the soul as one of these realities. The topics of motion and time and the views of philosophers about these are cited. In addition, another Sadra‟s important principles, trans-substantial motion, is mentioned and explained and it is suggested that the difference between Sadra‟s and other philosophers‟ ideas about the soul lies in accepting or rejecting motion in substance. According to Sadra, the soul which is material at the beginning of its creation moves towards immateriality by trans-substantial motion.
Then philosophers‟ ideas about the soul are mentioned as well as their disagreements regarding different issues such as immateriality, motion, origination of the soul etc. In addition, the problem that Sadra‟s philosophical system faces in regard to the soul is discussed in particular since it is the main aim of this research.
It is concluded that Sadra‟s idea is more complete than the other ideas regarding the soul. The existence of the soul found a better justification in this idea. The problem of dualism of the soul and body with which other philosophers were faced has been resolved. Meanwhile the problem of this philosophical idea which sees the soul to be the same as the spirit was investigated and it was stated that this problem has caused many diversities of opinion between philosophers in subjects related to the soul. The propounded solution for all the cases was to accept the dichotomy of the soul and spirit. Religious texts have been classified, analysed and used to support this idea and by using different evidences it was confirmed that the soul and the spirit are two independent substances and that the human being is a tripartite existence
PEMIKIRAN PENDIDIKAN MULLA SHADRA
No full textPerkembangan pemikiran Islam di dunia semakin berkembang pesat. Salah satu tokoh yang sangat berpengaruh dalam pemikiran pendidikan Islah adalah Mullah Shadra. Shadr Al-Muta’allihin atau Mulla Shadra terkenal dengan pemikiran pendidikannya atau yang populer disebut filsafat Al-Hikmah Al Muta’aliyah (Filsafat Transendental). Jenis penelitian ini adalah penelitian pustakan, yaitu mengkaji tulisan-tulisan Mulla Shadra yang berkaitan dengan pemikiran pendidikan islam. Secara ontologis, pemikiran dan analisis Mulla Shadra didasarkan pada tiga hal, yaitu: Pertama, Ashalah al-wujud (prinsipianitas eksistensi) Seperti filosof-filosof muslim sebelumnya, Shadra berusaha menjawab masalah mahiyyah (kuiditas/esensi), dan wujud (eksistensi). Perbandingan antara eksistensi-esensi Shadra menyatakan eksistensi bersifat positif, pasti, tertentu dan nyata. Kedua, Tasykik (gradasi wujud) Jika para filosof peripatetik itu menganggap wujud setiap benda berbeda dari wujud yang lain, walaupun prinsipial dalam hubungannya dengan mahiyah, maka bagi Mulla Shadra wujud adalah realitas tunggal yang muncul dalam gradasi (tahap) yang berbeda. Ketiga, Gerak Substansial (al-harokhah al-jauhariyyah) Mulla Shadra berpendapat bahwa gerak tidak hanya terjadi pada empat kategori aksiden: kuantitas, kualitas, posisi dan tempat.Kata Kunci: Pemikiran, Pendidikan The development of Islamic thought in the world is growing rapidly. One Of the influential figures hearts Islam Education Thought was Mullah Sadra. Shadr Al-Muta’allihin atau Mulla Shadra thought education or a popular use is called the philosophy of Al-Hikmah Al muta'aliyah (transcendental philosophy). Type of this research is library research., assess namely writings relates with Mulla Sadra thought Islamic Education Operates ontological, Mulla Sadra Thought and analysis is based on three things are: First, Ashalah al-being (prinsipianitas Existence) Like the earlier Muslim philosophers, Sadra tried Answering problems mahiyyah (kuiditas / essence), and forms (Existence). comparison between Existence essence Sadra states are positive, certainly, Specific and Realistic. Second, Tasykik (gradation form) IF IT Peripatetic philosopher considers form Benda any different of another form, although prinsipial hearts conjunction with mahiyah, Then For Mulla Sadra form is sole Reality Appears hearts gradation (Phase) the differentiate. Third, substantial motion (al-harokhah al-jauhariyyah) Mulla Sadra argued that the motion does not only happen in the four categories of accidents: quantity, quality, position and place. Keywords: Development , Educatio
The Concept of Time in Mulla Sadra\u27s Philosophy
No full textThis article explains the concept of time in Mulla Sadra\u27s Philosophy. Mulla Sadra is a philosopher who succeeded in establishing the third school of thought in Islamic philosophy. A fundamental problem in the philosophy of time is whether time is a real entity or merely a product of human perception of external reality. Does time exist because of external objects, or does it emerge alongside the presence of the possible being (al-Mumkin)? An analytical approach is used in this article to explore the structure of the concept of time developed by Mulla Sadra and the specific aspects that distinguish it from the views of previous philosophers.Mulla Sadra bases his explanation of time on the principles of Ashalat al-Wujud (the Primacy of Existence), Tasykik al-Wujud (the Gradation of Existence), and Harakat al-Jawhariyyah (the Essential Motion).For Mulla Sadra, time is included in Amr al-Wujudi, namely an element that is included in the part of being and being is a Single, gradative essence. Time is essentially Single with all physical objects so that everything that is physical is at the same time also enveloped by time
The concept of time in Mulla Sadra's philosophy
No full textThis article explains the concept of time in Mulla Sadra's Philosophy. Mulla Sadra is a philosopher who succeeded in establishing the third school of thought in Islamic philosophy. A fundamental problem in the philosophy of time is whether time is a real entity or merely a product of human perception of external reality. Does time exist because of external objects, or does it emerge alongside the presence of the possible being (al-Mumkin)? An analytical approach is used in this article to explore the structure of the concept of time developed by Mulla Sadra and the specific aspects that distinguish it from the views of previous philosophers.Mulla Sadra bases his explanation of time on the principles of Ashalat al-Wujud (the Primacy of Existence), Tasykik al-Wujud (the Gradation of Existence), and Harakat al-Jawhariyyah (the Essential Motion).For Mulla Sadra, time is included in Amr al-Wujudi, namely an element that is included in the part of being and being is a Single, gradative essence. Time is essentially Single with all physical objects so that everything that is physical is at the same time also enveloped by time
Revelation, intellectual intuition and reason in the philosophy of Mulla Sadra: An analysis of the "al-Hikmat al-'arshiyyah"
No full textThe objective of this dissertation is to examine critically the legitimacy of a very important and widely held claim made by Islamic philosophers and scholars of Islamic Philosophy about Mulla Sadra's philosophy. The claim is that Mulla Sadra's philosophy is a synthesis of the truth claims of revelation, gnosis and discursive philosophy. The task of determining whether or not the claim is a legitimate one, is divided into three parts or stages of examination. First, to examine whether or not there exists a synthesis of the truth claims of revelation, gnosis and discursive philosophy in Mulla Sadra's philosophy? Second, if there exists a synthesis of the three truth claims in Mulla Sadra's philosophy, how does he synthesize them? Third, to evaluate whether Mulla Sadra's synthesis is a successful synthesis?; An examination of the fundamental principles of Mulla Sadra's philosophy which constitute its foundation reveals that there exists a synthesis of revelation, gnosis and discursive philosophy in their formulations. Mulla Sadra's important and synoptic philosophical text al-Hikmat al-'arshiyyah is chosen as the basis of the analysis of his method of synthesis. An analysis of Mulla Sadra's manner of approach, method of reasoning and philosophical vocabulary in the al-Hikmat al-'arshiyyah demonstrates that Mulla Sadra's synthesis of the three truth claims is based on his synthesis of the three sources of knowledge: revelation, intellectual intuition and discursive reasoning. The evaluation of the two syntheses based on the criteria of their internal coherence, conformity to Islamic teachings and the impact and influence of Mulla Sadra's philosophy on subsequent Islamic philosophers after him demonstrates that both syntheses are successful. Thus, there exists sufficient evidences to support the claim that Mulla Sadra's philosophy is a synthesis of the truth claims of revelation, gnosis and discursive philosophy and that this synthesis is based on his synthesis of revelation, intellectual intuition and reason.</p
Koranic Science, a Commentary [85]
No full textal-Qurʼān القرآن الكريم
This manuscript is now IO Islamic B286 in the India Office collections.
[metadata: Otto Loth, A Catalogue of the Arabic Manuscripts in the Library of the India Office, (volume 1), no.85 here with further notations and hyperlinks].
85.
B 286. Size 93/4 in. by 6 in.; foll. 335. Twenty-seven lines in a page.
Annotations on the latter portion of Baiḍâwî’s Commentary (from Sû. 11), by MULLA CHALABÎ2 (i.e. Sa’d-allah b. ‘Îsa, commonly called Sa’d Chalabî, d. A. H. 945). See Ḥ. Kh. i. 477; De Jong, Catal. Codd. Acad. 160.
The beginning of the present copy is wanting. It commences with the 12th sheet (جزء), at Sû. 19, 10: ویجوز ان یکون الکاف; and concludes قال المولف وقع الاختتام بعون الملک المهیمن العلام.
Additional notes of the author on the margin.
Neatly written. Coloured lines round each page. Much injured by insects.
Described by mistake as glosses on the Kashshâf by Mulla Jalâl al-dîn. Cf. Catal. p. 221, i. 10.
2 Thus the author is called in the inscriptions of the single sheets
Koranic Science, a Commentary [85]
No full textal-Qurʼān القرآن الكريم
This manuscript is now IO Islamic B286 in the India Office collections.
[metadata: Otto Loth, A Catalogue of the Arabic Manuscripts in the Library of the India Office, (volume 1), no.85 here with further notations and hyperlinks].
85.
B 286. Size 93/4 in. by 6 in.; foll. 335. Twenty-seven lines in a page.
Annotations on the latter portion of Baiḍâwî’s Commentary (from Sû. 11), by MULLA CHALABÎ2 (i.e. Sa’d-allah b. ‘Îsa, commonly called Sa’d Chalabî, d. A. H. 945). See Ḥ. Kh. i. 477; De Jong, Catal. Codd. Acad. 160.
The beginning of the present copy is wanting. It commences with the 12th sheet (جزء), at Sû. 19, 10: ویجوز ان یکون الکاف; and concludes قال المولف وقع الاختتام بعون الملک المهیمن العلام.
Additional notes of the author on the margin.
Neatly written. Coloured lines round each page. Much injured by insects.
Described by mistake as glosses on the Kashshâf by Mulla Jalâl al-dîn. Cf. Catal. p. 221, i. 10.
2 Thus the author is called in the inscriptions of the single sheets
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