چکیده:
The assimilation of the Sensible to the Intelligible has been a technical and artistic effort throughout the history of Islamic philosophy. The Muslim philosophers have shown their skill in their circular metaphorical drawing the grades of existence, based on the two arcs of descent and ascent, and have enriched them with the revelatory teachings. In spite of all the basic and methodological differences in their views, the centrality of believing in the Origin and the Return has made an agreement between them on drawing this circle. The substantiality of the basic principle of believing in the Origin and the Return, taking use of the revealed texts; i.e. the Qur’anic verses, and some philosophical concepts such as the Gradedness of Existence, are some common principles in all schools of Islamic philosophy, and my explanation in this paper is based on these principles. In a paper entitled “A Critical Look at the ‘Fâyḍ’-oriented Approach to Islamic Philosophy and its Consequences for Education”, its author in a part of his objections to the ontological principles of Islamic philosophy, has criticized the circular order consisting of the arcs of descent and ascent, has described it as a “problematic and not very skilful plan”, and in the shadow of this description, has made some misplaced objections to the whole of the system of Islamic philosophy. In expressing the views of Muslim philosophers and examining the objections of that paper to the concepts of “the Gradedness of Existence” and “the Descent of God’s ‘Fâyḍ’”, I will follow the principles of criticism, which are based on my explanation.
خلاصه ماشینی:
In explaining the views of Islamic sages, the investigation of the objections of that article in connection with the doctrine of the gradation of existence and the descent of the emanation of God the Exalted, will follow the principle of critique based on explanation.
The claim of "escape from the endless descent process" The article, with its own specific expressions, explains the reason for the approach of Islamic philosophers in depicting the process of creation as a circular cycle, declaring it "to escape from this endless descending process which is the logical consequence of the descent of God's existence in the theory of emanation" (Baqeri, 1390: 16) so that the process of descent can be converted into the process of ascent.
2. Introducing "Mulla Sadra as the full-scale recipient of Plotinus's scheme" After this claim-based genealogy, the article addresses the echo of Plotinus's theory in Transcendent Wisdom and introduces Mulla Sadra as the "full-scale recipient of Plotinus's scheme" and misrepresents the characteristics of Sadrian ontology with these inadequate expressions: "a metaphysics that, at its peak, has become theological with the three levels of intellect, soul, and nature, possessing an arc of descent and ascent, and having a unity between philosophy and mysticism, an existentialist account of the theory of emanation due to the primacy of existence" (Baqeri, 1390: 10).
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