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'''Intellect''' or '''reason''' (Arabic: {{ia|العَقل}}) is a human cognitive faculty and one of [[the Four Sources]] for the deduction of the laws of [[sharia]] or jurisprudential rulings. According to epistemologists, the intellect is a faculty which cognizes general concepts and has two functions: intuition (cognition of self-evident propositions) and reasoning (discovery of theoretical knowledge). The intellect or reason is of two kinds: theoretical and practical. The theoretical reason cognizes the facts—what is there—and the practical reason has a prescriptive or imperative function—what ought or ought not to be done. According to some [[hadith]]s, the intellect is particularly significant, counting as [[God]]'s proofs for human beings along with the [[prophets]]. Also, along with the [[Qur'an]], the [[ | '''Intellect''' or '''reason''' (Arabic: {{ia|العَقل}}) is a human cognitive faculty and one of [[the Four Sources]] for the deduction of the laws of [[sharia]] or jurisprudential rulings. According to epistemologists, the intellect is a faculty which cognizes general concepts and has two functions: intuition (cognition of self-evident propositions) and reasoning (discovery of theoretical knowledge). The intellect or reason is of two kinds: theoretical and practical. The theoretical reason cognizes the facts—what is there—and the practical reason has a prescriptive or imperative function—what ought or ought not to be done. According to some [[hadith]]s, the intellect is particularly significant, counting as [[God]]'s proofs for human beings along with the [[prophets]]. Also, along with the [[Qur'an]], the [[tradition]], and [[consensus]], the intellect counts as one of the Four Sources for the deduction of jurisprudential rulings in the [[Shiite]] fiqh. Shiite scholars prove some principles and rules of [[fiqh]] (jurisprudence) and [[usul al-fiqh]] (principles of jurisprudence) on the basis of intellectual reasoning. | ||
==As a Source of Knowledge== | ==As a Source of Knowledge== | ||
Epistemologists consider the intellect as a source of knowledge, just like sensory perception. They maintain that human beings can cognize general concepts through the intellect, as they can perceive particular things through the sensory perception. In epistemology, two functions are attributed to the intellect: an intuitive function of cognizing the facts, and a discursive or argumentative function of discovering new information on the basis of previous knowledge. The former leads to the cognition of self-evident propositions, and the latter leads to knowledge of theoretical, non-evident facts. | Epistemologists consider the intellect as a source of knowledge, just like sensory perception. They maintain that human beings can cognize general concepts through the intellect, as they can perceive particular things through the sensory perception. In epistemology, two functions are attributed to the intellect: an intuitive function of cognizing the facts, and a discursive or argumentative function of discovering new information on the basis of previous knowledge. The former leads to the cognition of self-evident propositions, and the latter leads to knowledge of theoretical, non-evident facts. | ||
==Theoretical and Practical | ==Theoretical and Practical== | ||
The intellect or reason is categorized into theoretical and practical. The theoretical reason functions to cognize facts, and the practical reason functions to prescribe or specify what ought or ought not to be done. Some people believe that a human being does not have two separate intellects; rather they have a single faculty which has both functions. According to this view, the difference between theoretical and practical reason goes back to what is cognized, rather than the faculty itself. | The intellect or reason is categorized into theoretical and practical. The theoretical reason functions to cognize facts, and the practical reason functions to prescribe or specify what ought or ought not to be done. Some people believe that a human being does not have two separate intellects; rather they have a single faculty which has both functions. According to this view, the difference between theoretical and practical reason goes back to what is cognized, rather than the faculty itself. | ||
== | ==Place for Imamiyya== | ||
According to [[ | According to [[Morteza Motahhari]], the intellect is not as highlighted and emphasized in any religion as it is in Islam. According to a [[hadith]] from [[the Prophet Muhammad (s)]], all the good is cognized by the intellect, and a person who has no intellect (that is, who does not reason) has no religion either. According to a hadith from [[Imam al-Kazim (a)]], the intellect is considered as an internal proof (or [[hujja]]) of God for people as [[prophets]] and [[Imams]] are external proofs of God for them. | ||
According to the [[Shi'a]], both the principles of the religious beliefs as well as some principles of fiqh and usul al-fiqh, and even some jurisprudential rulings, are proved or discovered by the intellect. | According to the [[Shi'a]], both the principles of the religious beliefs as well as some principles of fiqh and usul al-fiqh, and even some jurisprudential rulings, are proved or discovered by the intellect. | ||
== | ==Place in Fiqh== | ||
Along with the [[Qur'an]], the [[ | Along with the [[Qur'an]], the [[tradition]], and the [[consensus]], the intellect counts as one of [[the Four Sources]] for the deduction of jurisprudential rulings. In the process of their [[ijtihad]], Shiite jurisprudents frequently draw on the intellect and reasoning. Some of its uses in fiqh are mentioned in usul al-fiqh. Here are some of the functions of the intellect in the process of deducing jurisprudential rulings: | ||
Source of jurisprudential rulings along with the Qur'an and the | * Source of jurisprudential rulings along with the Qur'an and the tradition: the intellect or reasoning is sometimes an independent source for jurisprudential rulings, such as rulings discovered through [[rational goodness and badness]] (al-husn wa l-qubh al-'aqliyyayn), and is sometimes a supplementary reason along with another jurisprudential ruling, such as cases in which a new jurisprudential ruling is discovered through a relation of implication between a jurisprudential ruling and a rational principle. | ||
Proof for the reliability of religious texts: a condition for the reliability of, and the legitimacy of acting upon, hadiths is that they do not contradict an obvious rational or intellectual principle. For example, if there is an obvious rational reasoning for the [[infallibility]] of the Prophet (s), then any hadith negating the Prophet's (s) infallibility should be considered as unreliable. | * Proof for the reliability of religious texts: a condition for the reliability of, and the legitimacy of acting upon, hadiths is that they do not contradict an obvious rational or intellectual principle. For example, if there is an obvious rational reasoning for the [[infallibility]] of the Prophet (s), then any hadith negating the Prophet's (s) infallibility should be considered as unreliable. | ||
Indirect contribution to the deduction of jurisprudential rulings from the Qur'an and the | * Indirect contribution to the deduction of jurisprudential rulings from the Qur'an and the tradition: some jurisprudential principles with which jurisprudential rulings are deduced from the Qur'an and the tradition are discovered by the intellect. | ||
==References== | |||
{{references}} | |||
* The material for this article is mainly taken from [[:fa:عقل|عقل]] in Farsi WikiShia. | |||
{{end}} | |||
[[fa:عقل]] | [[fa:عقل]] | ||
[[ar:العقل]] | [[ar:العقل]] | ||
[[Category:Usul al-fiqh terminology]] | |||
[[Category:Theological terms]] | |||