Comparative Study of Meaning, Position and Functions of Intellect from Viewpoints of Sayyid Murtaḍā and ‘Allāma Tabātabā’i

In this research, the meaning of aql [intellect], its position and its functions are explained from the viewpoints of SayyidMurtaḍā and ‘AllamaTabataba’i. The present research uses an analytical and descriptive method to study the research topic in order to achieve the desired results. From SayyidMurtaḍā’s view, aqlis a set of knowledge that is acquired by an obliged one in religious law. However, from the perspective of ‘AllamaTabataba’i, intellect implies the faculty of human cognition and perceptionthat issues universal rules and ‘Allama refers to it as the truth ofperceptive human soul. SayyidMurtaḍāconsiders the most important and main factor of human knowledge intellect, by which other sources of knowledge are validated. He regards the validity ofaql intrinsic. Also, from the perspective of ‘AllamaTabataba’i, man is honored by the blessing ofintellect, which has not granted to any other creature, and the validity of a rational argument is intrinsic and does not need to any other proof. According toSayyidMurtaḍā, naql [textual evidence] means the Qur’an and authentic hadiths that we have received in authentic and reliable hadith sources. ‘AllamaTabataba’idividesrevelation to two verbal and non-verbal types. Verbal revelation that has come directly from Infallible Ones (a) is authentic. But, non-verbal revelation or naql has two definite and indefinite types. Definite naqlhas three principles of definite issuance, definite inference, and definite reason of issuance. Indefinite naqlincludes non-frequently transmitted hadiths and not supported by evidences that are not valid even if being in agreement with the Qur’an. From the perspective of these two Shia thinkers, the principles of faith, such as monotheism, the necessity of prophecy, imamate and resurrection cannot be proved initially by referring to naql, but rather they must be proved by aql. SayyidMurtaḍāargues that aql cannot enter the realm of some researchs of faith and religious laws, particularly in secondary principles of religion, and they can be proved only through definite naql. ‘AllamaTabataba’iconsiders the perceptionof the truth of the essence and attributes of God one of the limitations of intellect, and knows the knowledge of the details of resurrection and religious laws as the specialrealm of engagement of naql. In the views of both scholars, after approvingrevelation by means of aql, revelationstrengthens the epistemological aspect of intellect, andin the case of explaining naqlby intellect, they consider intellect supportive of naql.In their view, there is no disagreement between definite naql and definite intellect. SayyidMurtaḍāargues that the verses and hadiths apparently in disagreement with intellect must beinterpreted;otherwise, they should be rejected. Also ‘Allamamaintains that if textual arguments mean the Qur’an and definite tradition, they should be accepted. But, if they imply narrations in disagreement with the Qur’an and definite tradition, they are unaccepted; and, hadiths other than the two sets must beinterpreted. With regard to the important position of aql near both scholars, seven important functions can be counted for it; 1- proving the principles and fundamentals of Shia faith, 2- aql as a source and perceptive faculty, 3- interpreting the verses and hadiths incompatible with rational principles, 4- aql as evidence for validating a report or invalidating it, 5- aql as a means of interpreting the Qur’an, 6- preventing superstitions to enter religion, 7- rationalism in religious laws. SayyidMurtaḍā’sideas can be considered the peak of Shi’a rationalism in his time. It seems that he, like Mu’tazilite theologians, believes in acquired knowledge and does not regard fitrah [human nature] as a source of religious knowledge. Between his view and the Mu’tazilite’s, there are no fundamental differences but much similaritiesregardingaql. ‘AllamaTabataba’iis the adherent of transcendent theosophy. In his idea, intellect is the yardstick and natural intellect that accompanieshuman sound nature would not mislead human beings. But, man is never needless of revealed teachings. In his view, human nature along with other sources of knowledge has the power to produce knowledge. Hemaintains that the purification of soul and rationalism arethe two wings of humans in their flight to the kingdom of the Beloved.