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Intellect: Difference between revisions
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==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. | 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.<ref>Ḥusaynzāda, ''Mabānī-yi maʿrifat-i dīnī'', p. 38.</ref> | ||
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. | 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.<ref>Malikīyān, ''Rāhī bi Rahāyī'', p. 253.</ref> | ||
==Theoretical and Practical== | ==Theoretical and Practical== | ||
The intellect or reason is categorized into 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 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.<ref>Ṣādiqī, ''ʿAqlānīyat-i īmān'', p. 43.</ref> | ||
==Place for Imamiyya== | ==Place for Imamiyya== | ||
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 (hujja) of God for people as prophets (a) and [[Imams (a)]] are external proofs of God for them. | 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.<ref>Ḥarrānī, ''Tuḥaf al-ʿuqūl'', p. 54.</ref> According to a hadith from [[Imam al-Kazim (a)]], the intellect is considered as an internal proof (hujja) of God for people as prophets (a) and [[Imams (a)]] are external proofs of God for them.<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 16.</ref> | ||
According to the [[Shi'a]], both the principles of the religious beliefs<ref>Rabbānī Gulpāyigānī, ''Darāmadī bi Shīʿa shināsī'', p. 139.</ref> as well as some principles of jurisprudence, and even some jurisprudential rulings, are proved or discovered by the intellect.<ref>Rabbānī Gulpāyigānī, ''Darāmadī bi Shīʿa shināsī'', p. 144, 145.</ref> | |||
==Place in Jurisprudence== | ==Place in Jurisprudence== | ||
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 [[jurists]] frequently draw on the intellect and reasoning. Some of its uses in [[jurisprudence]] are mentioned in [[principles of jurisprudence]]. Here are some of the functions of the intellect in the process of deducing jurisprudential rulings: | 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.<ref>Muẓaffar, ''Uṣūl al-fiqh'', vol. 1, p. 51.</ref> In the process of their [[ijtihad]], Shiite [[jurists]] frequently draw on the intellect and reasoning. Some of its uses in [[jurisprudence]] are mentioned in [[principles of jurisprudence]]. 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 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. | *'''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. | ||
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*'''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 tradition:''' some jurisprudential principles with which jurisprudential rulings are deduced from the Qur'an and the [[Sunnah|tradition]] are discovered by the intellect. | *'''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 [[Sunnah|tradition]] are discovered by the intellect.<ref>Ḍīyāʾīfar, "Jāyigāh-i ʿaql dar ijtihad", p. 230-234.</ref> | ||
==Notes== | |||
{{Notes}} | |||
==References== | ==References== | ||
{{references}} | {{references}} | ||
* | *Ḍīyāʾīfar, Saʿīd. 1382 Sh. "Jāyigāh-i ʿaql dar ijtihad." ''Naqd wa Naẓar'' 31, 32:427-442. | ||
*Ḥarrānī, Ibn Shuʿba Ḥasan b. ʿAlī. ''Tuḥaf al-ʿuqūl''. Edited by ʿAlī Akbar Ghaffārī. Second edition. Qom: Daftar-i Intishārāt-i Islāmī, 1404 AH. | |||
*Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH. | |||
*Malikīyān, Mūṣṭafā. ''Rāhī bi Rahāyī''. Second edition. Tehran: Nigāh-i Muʿāṣir, 1381 Sh. | |||
*Muẓaffar, Muḥammad Riḍā. ''Uṣūl al-fiqh''. Qom: Daftar-i Intishārāt-i Islāmī, 1430 AH. | |||
*Rabbānī Gulpāyigānī, ʿAlī. ''Darāmadī bi Shīʿa shināsī''. Fourth edition. Qom: Nashr-i al-Muṣṭafā, 1392 Sh. | |||
*Ṣādiqī, Hādī. ''ʿAqlānīyat-i īmān''. Qom: Kitāb-i Ṭāhā, 1386 Sh. | |||
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