چکیده:
Prophethood is one of the common issues among Abrahamic religions that is discussed in both theology and the philosophy of religion. When Ibn Maimun al-Andalusi speaks on this issue, he attempts to create harmony between philosophy and Jewish law (Sharia). While identifying the prophet, defining prophethood, the necessity of sending prophets and religion, the characteristics of prophets, and similar topics, he does not overlook the adaptation and compatibility between this philosophical approach and the teachings of Mosaic law. The present writing attempts, in addition to providing a relatively comprehensive report and analysis of the philosophical-Jewish perspective of this renowned thinker of the Jewish faith, to explore the indebtedness of his philosophical ideas to Muslim Peripatetics, particularly Al-Farabi.
خلاصه ماشینی:
Maimonides considers the consequence of this philosophical view to be that an ignorant person can never become a prophet; furthermore, prophethood is a permanent matter and will not be episodic; for even a virtuous and perfect human being in speech and character, when their imaginative faculty reaches its ultimate and best state of activity, will undoubtedly become a prophet.
The consequence of the descent of the Active Intellect as a Divine angel upon the rational and imaginative faculties is that belief in the existence of angels precedes belief in prophethood; just as prophethood precedes the law (Sharia), since revelation reaches the prophet through an angel: و النبي انّما يأتيه الوحي بوساطهْْ الملک...
Maimonides considers the existence of the rational and imaginative faculties as necessary vessels for receiving the Divine emanation bestowed through the Active Intellect.
According to his view, unseen truths pass through the realm of the Active Intellect and descend upon the person of the prophet in the stage of imagination; meaning that revelation is a type of emanation that is bestowed by God through the Active Intellect, first upon the human rational faculty and thereafter descends to the stage of imagination: «فيکون بما يفيض من الله ـ تبارک و تعالي ـ إلي العقل الفعال إلي عقله المنفعل بتوسط العقل المستفاد ثم إلي قوته المتخيّلهْْ».
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