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Hajipour Karimi S, Shamsabadi Hoseini M. An Ontological Perspective on the Legal Industries in Ibn Sina's Philosophy; Connecting Social Tradition to Divine Tradition. jpt 2025; 5 (2) :223-238
URL: http://jpt.modares.ac.ir/article-34-79588-en.html
URL: http://jpt.modares.ac.ir/article-34-79588-en.html
1- Department of Islamic Philosophy and Theology, Faculty of Islamic Studies and Theology, Imam Sadiq (AS) University, Tehran, Iran
2- Department of Islamic Philosophy and Theology, Faculty of Humanities, Tarbiat Modares University, Tehran, Iran
2- Department of Islamic Philosophy and Theology, Faculty of Humanities, Tarbiat Modares University, Tehran, Iran
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Introduction
Ibn Sina, one of the most prominent Islamic philosophers and a key figure of the Peripatetic school, introduced significant innovations in Islamic philosophy. While he adhered to Peripatetic frameworks, he also presented independent and novel perspectives, introducing Sharī‘a industries as a crucial part of practical wisdom. This approach establishes a link between social and divine tradition, emphasizing the role of Sharī‘a in his philosophical system (Ibn Sina, 1908: 30). Ibn Sina believes that the lawgiver (Sharī‘) is not merely a legislator but also a stabilizer of divine tradition for the well-being of society. He elaborates on this concept in works such as al-Mantiq al-Mashriqiyyin and Risalah fi Aqsam al-‘Ulum al-‘Aqliyyah.
Samadiyeh and Safarzadeh Maleki (2023) compared Ibn Sina’s views with those of Martyr Motahari. Kamali Zadeh (2023) examined Sharī‘a industries in the classification of sciences by Farabi and Ibn Sina, emphasizing the religious approach of the latter. Zabihi (2023) highlighted the distinction between Ibn Sina and Farabi, portraying Ibn Sina as a pioneer in integrating wisdom and Sharī‘a. Kadivar (2009) analyzed the concept of ‘Ilm al-Nawamis within Ibn Sina’s practical philosophy, while Gutas (2012) emphasized Ibn Sina’s influence on the development of rational theology. Fakhr al-Din Razi, in his commentary on ‘Uyun al-Hikmah, also highlighted that Ibn Sina considered general rulings to be derived from Sharī‘a (Fakhr al-Din Razi, 1994: 13-14).
The Position of Sharī‘a Industries in Practical Wisdom
In Risalah fi Aqsam al-‘Ulum al-‘Aqliyyah, Ibn Sina classifies practical wisdom into three branches: ethics, household management, and politics, while dedicating a distinct category to Sharī‘a industries (Ibn Sina, 1908: 107-108). In Danishnama-yi ‘Ala’i, he categorizes Sharī‘a industries under politics (Ibn Sina, 2004: 1-4). He asserts that Sharī‘a laws form the foundation of ethical and social systems, making the roles of the Prophet (Sann) and Caliph essential for their establishment (Ibn Sina, 1985: 47). Ibn Sina also discusses this classification in other works, such as al-Shifa (Ibn Sina, 1984: 20).
The Necessity of Prophethood and the Social Function of Sharī‘a
Ibn Sina rationally justifies the necessity of prophethood, arguing that human beings need laws, and the Prophet, as the divine legislator, plays a vital role in ensuring their well-being (Ibn Sina, 1984: 15). The Prophet is not only a lawgiver but also a leader who guarantees both worldly and otherworldly happiness (Ibn Sina, 2009: 435). Ibn Sina also emphasizes the role of the Caliph in implementing Sharī‘a and maintaining tradition (Ibn Sina, 2007: 51). In al-Mantiq al-Mashriqiyyin, he states that the existence of a Prophet is indispensable for achieving human felicity (Ibn Sina, 1984: 16).
The Role of Revelation and the Prophet in Cosmology and Divine Tradition
Ibn Sina defines revelation as a connection between the Active Intellect and the Prophet’s soul (Ibn Sina, 1908: 223). He believes that the Prophet, through strong intuition (hads), perceives truths without the need for learning (Ibn Sina, 1944: 115-130). Moreover, he considers revelation to be an intellectual, rather than merely verbal, phenomenon (Ibn Sina, 1908: 252). Ibn Sina emphasizes that the Prophet’s Sacred Intellect enables him to receive divine truths from the Active Intellect (Ibn Sina, 1945: 339). According to Ibn Sina, this connection between the Prophet and the Active Intellect forms the basis of Sharī‘a and links wisdom with divine tradition.
The Role of Imagination in Conveying Truths to the General Public
Ibn Sina regards the faculty of imagination (quwwa mutakhayyila) as an essential tool for transmitting revelation to the masses. The Prophet, using this faculty, presents divine knowledge in a comprehensible language (Ibn Sina, 1944: 117). He asserts that Prophets possess a highly developed imaginative faculty, enabling them to convey truths in a form understandable to common people (Ibn Sina, 1984: 16-17). This concept is also emphasized in al-Isharat wa al-Tanbihat (Ibn Sina, 2012: 337).
The Social Function of Sharī‘a and the Prophet’s Role in Delivering Revelation
Ibn Sina argues that humans, as social beings, require laws, and the Prophet is responsible for delivering these laws to organize society (Ibn Sina, 1975: 442). He also highlights the Prophet’s role in guiding humanity toward happiness and stabilizing divine traditions (Nasr, 2003: 44).
Achievements of Sharī‘a Industries in Ibn Sina’s Philosophy
Linking Social Tradition to Divine Tradition
Ibn Sina views Sharī‘a not merely as a set of social laws but as a medium connecting reason and religion (Ibn Sina, 1908: 118). He considers justice the foundation of Sharī‘a and regards divine tradition as the basis of social laws (Ibn Sina, 2007: 190). The Prophet’s role in establishing and sustaining social traditions is fundamental, and he asserts that the Caliph, following the Prophet, is responsible for preserving these traditions (Ibn Sina, 2007: 51).
Attaining Felicity
Ibn Sina defines felicity (sa‘adah) as the ultimate goal of human existence, attainable through adherence to Sharī‘a (Ibn Sina, 2012: 337). He differentiates between worldly felicity (moral and social life) and otherworldly felicity (connection with divine emanations) (Ibn Sina, 2004: 86). He introduces Sharī‘a industries as a means of achieving this felicity, arguing that adherence to divine law ensures social justice and spiritual elevation (Ibn Sina, 2009: 345).
Conclusion
Ibn Sina regards Sharī‘a industries as not just a subset of practical wisdom but its foundational element. He emphasizes the connection between social and divine traditions and defines the Prophet’s role as the lawgiver and stabilizer of traditions. His philosophy demonstrates the interplay between wisdom and Sharī‘a, asserting that their ultimate goal is human felicity. The establishment and preservation of a just society, he argues, depend on the existence of the Prophet and the Caliph, as only through divine law and Sacred Intellect can true felicity be achieved.
Ibn Sina, one of the most prominent Islamic philosophers and a key figure of the Peripatetic school, introduced significant innovations in Islamic philosophy. While he adhered to Peripatetic frameworks, he also presented independent and novel perspectives, introducing Sharī‘a industries as a crucial part of practical wisdom. This approach establishes a link between social and divine tradition, emphasizing the role of Sharī‘a in his philosophical system (Ibn Sina, 1908: 30). Ibn Sina believes that the lawgiver (Sharī‘) is not merely a legislator but also a stabilizer of divine tradition for the well-being of society. He elaborates on this concept in works such as al-Mantiq al-Mashriqiyyin and Risalah fi Aqsam al-‘Ulum al-‘Aqliyyah.
Samadiyeh and Safarzadeh Maleki (2023) compared Ibn Sina’s views with those of Martyr Motahari. Kamali Zadeh (2023) examined Sharī‘a industries in the classification of sciences by Farabi and Ibn Sina, emphasizing the religious approach of the latter. Zabihi (2023) highlighted the distinction between Ibn Sina and Farabi, portraying Ibn Sina as a pioneer in integrating wisdom and Sharī‘a. Kadivar (2009) analyzed the concept of ‘Ilm al-Nawamis within Ibn Sina’s practical philosophy, while Gutas (2012) emphasized Ibn Sina’s influence on the development of rational theology. Fakhr al-Din Razi, in his commentary on ‘Uyun al-Hikmah, also highlighted that Ibn Sina considered general rulings to be derived from Sharī‘a (Fakhr al-Din Razi, 1994: 13-14).
The Position of Sharī‘a Industries in Practical Wisdom
In Risalah fi Aqsam al-‘Ulum al-‘Aqliyyah, Ibn Sina classifies practical wisdom into three branches: ethics, household management, and politics, while dedicating a distinct category to Sharī‘a industries (Ibn Sina, 1908: 107-108). In Danishnama-yi ‘Ala’i, he categorizes Sharī‘a industries under politics (Ibn Sina, 2004: 1-4). He asserts that Sharī‘a laws form the foundation of ethical and social systems, making the roles of the Prophet (Sann) and Caliph essential for their establishment (Ibn Sina, 1985: 47). Ibn Sina also discusses this classification in other works, such as al-Shifa (Ibn Sina, 1984: 20).
The Necessity of Prophethood and the Social Function of Sharī‘a
Ibn Sina rationally justifies the necessity of prophethood, arguing that human beings need laws, and the Prophet, as the divine legislator, plays a vital role in ensuring their well-being (Ibn Sina, 1984: 15). The Prophet is not only a lawgiver but also a leader who guarantees both worldly and otherworldly happiness (Ibn Sina, 2009: 435). Ibn Sina also emphasizes the role of the Caliph in implementing Sharī‘a and maintaining tradition (Ibn Sina, 2007: 51). In al-Mantiq al-Mashriqiyyin, he states that the existence of a Prophet is indispensable for achieving human felicity (Ibn Sina, 1984: 16).
The Role of Revelation and the Prophet in Cosmology and Divine Tradition
Ibn Sina defines revelation as a connection between the Active Intellect and the Prophet’s soul (Ibn Sina, 1908: 223). He believes that the Prophet, through strong intuition (hads), perceives truths without the need for learning (Ibn Sina, 1944: 115-130). Moreover, he considers revelation to be an intellectual, rather than merely verbal, phenomenon (Ibn Sina, 1908: 252). Ibn Sina emphasizes that the Prophet’s Sacred Intellect enables him to receive divine truths from the Active Intellect (Ibn Sina, 1945: 339). According to Ibn Sina, this connection between the Prophet and the Active Intellect forms the basis of Sharī‘a and links wisdom with divine tradition.
The Role of Imagination in Conveying Truths to the General Public
Ibn Sina regards the faculty of imagination (quwwa mutakhayyila) as an essential tool for transmitting revelation to the masses. The Prophet, using this faculty, presents divine knowledge in a comprehensible language (Ibn Sina, 1944: 117). He asserts that Prophets possess a highly developed imaginative faculty, enabling them to convey truths in a form understandable to common people (Ibn Sina, 1984: 16-17). This concept is also emphasized in al-Isharat wa al-Tanbihat (Ibn Sina, 2012: 337).
The Social Function of Sharī‘a and the Prophet’s Role in Delivering Revelation
Ibn Sina argues that humans, as social beings, require laws, and the Prophet is responsible for delivering these laws to organize society (Ibn Sina, 1975: 442). He also highlights the Prophet’s role in guiding humanity toward happiness and stabilizing divine traditions (Nasr, 2003: 44).
Achievements of Sharī‘a Industries in Ibn Sina’s Philosophy
Linking Social Tradition to Divine Tradition
Ibn Sina views Sharī‘a not merely as a set of social laws but as a medium connecting reason and religion (Ibn Sina, 1908: 118). He considers justice the foundation of Sharī‘a and regards divine tradition as the basis of social laws (Ibn Sina, 2007: 190). The Prophet’s role in establishing and sustaining social traditions is fundamental, and he asserts that the Caliph, following the Prophet, is responsible for preserving these traditions (Ibn Sina, 2007: 51).
Attaining Felicity
Ibn Sina defines felicity (sa‘adah) as the ultimate goal of human existence, attainable through adherence to Sharī‘a (Ibn Sina, 2012: 337). He differentiates between worldly felicity (moral and social life) and otherworldly felicity (connection with divine emanations) (Ibn Sina, 2004: 86). He introduces Sharī‘a industries as a means of achieving this felicity, arguing that adherence to divine law ensures social justice and spiritual elevation (Ibn Sina, 2009: 345).
Conclusion
Ibn Sina regards Sharī‘a industries as not just a subset of practical wisdom but its foundational element. He emphasizes the connection between social and divine traditions and defines the Prophet’s role as the lawgiver and stabilizer of traditions. His philosophy demonstrates the interplay between wisdom and Sharī‘a, asserting that their ultimate goal is human felicity. The establishment and preservation of a just society, he argues, depend on the existence of the Prophet and the Caliph, as only through divine law and Sacred Intellect can true felicity be achieved.
Article Type: Original Research |
Subject:
Metaphysics (Islamic)
Received: 2025/02/19 | Accepted: 2025/04/11 | Published: 2025/04/30
Received: 2025/02/19 | Accepted: 2025/04/11 | Published: 2025/04/30
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