بیشترتوضیحاتافزودن یادداشت جدید
148monistic thought; but these two forces contributed to change the objective attitude characteristic of early thinkers, and aroused the slumbering subjectivity, which eventually reached its climax in the extreme Pantheism of some of the Sufi schools. Al-Farabi endeavoured to get rid of the dualism between God and matter,. by reducing matter to a mere confused perception of the spirit; the Ash`arite denied it altogether, and maintained a thorough-going Idealism. The followers of Aristotle continued to stick to their master's PrimaMateria; the Sufis looked upon the material universe as a mere illusion, or a necessary "other", for the self-knowledge of God. It can, however, be safely stated that with the Ash`arite Idealism, the Persian mind got over the foreign dualism of God and matter,, and, fortified with new philosophical ideas, returned to the old dualism of light and darkness. The Shaikh-al-Ishraq combines the objective attitude of Pre-Islamic Persian thinkers with the subjective attitude of his immediate predecessors, and restates the Dualism of Zoroaster in a much more philosophical and spiritualised form. His system recognises the claims of both the subject and the object. But all these monistic systems of thought were met by the Pluralism of Wahid Mahmud, who taught that reality is not one, but many - primary living units which combine in various ways, and gradually rise to perfection by passing through an ascending scale of forms. The reaction of Wahid Mahmud was, however,, an ephemeral phenomenon. The later Sufis as well
لطفا منتظر باشید ...
