The Role of Imagination in Explaining Revelation from the Perspective of Hakim Ibn Sina and Mulla Sadra

This study compares and explains the explanation of revelation in minor matters and the role of the Prophet's imagination in this process from the perspective of Ibn Sina and Mulla Sadra. The research findings indicate that the source of revelation knowledge is active intellect (= angel of revelation); The teachings of the active intellect are general, and both philosophers have given an important role to the imagination of the prophet in explaining the quality of receiving the revelatory partial teachings. The role of imagination from Ibn Sina's point of view is to imitate and formulate general revelatory truths in the realm of the prophet's imagination. From Sadr al-Mutallahin's point of view, however, the represented forms of revelatory truths are present in the Imaginal World (= like Plato), and the imagination of the prophet is united with these forms represented in the Imaginal World. Although in some of Sadra's works, imitations and imaginative formulations of revelatory facts have been discussed, but according to the evidence in his works, this explanation is a well-known theory that he has only reported. The present study has used the library method in collecting information and the descriptive-analytical method in inference

Why Am I a Muslim? Investigating the Truth of Faith Based on Ghazālī's al-Munqidh Min Al-Ḍalāl

It should be acknowledged that the man's beliefs are often based on their prejudices. Probably, some people have not even asked themselves "which religion do I believe in? and why?, let alone attempt to find answers to them. However, there are some who delve into these questions and strive to find convincing answers. Ghazālī was one of the thinkers who asked such questions when he was a teenager, and suffered from the resulting skepticism for a while. In Al-Munqidh Min Al-Ḍalāl, Ghazālī reports how he came across these questions and how he overcame the crisis of the skepticism. He criticizes those saying: "I am Muslim because I was born in a Muslim family", and presents a basis for the true faith, which is based on resorting to mysticism and abandoning the philosophical reasoning. Ghazālī does not view the true faith as the result of the combination of the major and minor premises, rather considers it merely as the Divine Illumination and providence. Using analytical-logical method, the present study examined the basis presented by Ghazālī and concluded that considering the Illumination as the basis of faith, and abandoning the philosophical reasoning may lead to some consequences which cannot be ignored. For example, in explaining the faith, by abandoning the philosophical reasoning, one cannot distinguish between the true faith and the false faith originating from the satanic temptations