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In the Name of God بسم الله

Can someone explain to me what Ibn Sina is saying?

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On 4/17/2021 at 2:04 AM, Ibn Al-Shahid said:

In this page he’s talking about fi’tra but I do not understand what any of it means.




The meaning of Fitrah is that man imagines himself as being born in the world suddenly at a time when he is mature and wise, but does not speak a word and does not believe in religion, and does not associate with a nation and is not acquainted with politics, but observes the senses. And has taken fantasies from them. Now one imagines something in it (fantasies) and doubts it. If doubt was possible about it, Fitrah does not testify to it, and if doubt was not possible, then that is what Fitrah demands. But not everything that human Fitrah demands is true, but many of them are false. The truthful cases are only the nature of the power of reason. (2)



The focusing  in Ibn Sina's words shows that in his view, theoretical intellect and practical intellect are two independent powers, and neither of them can be considered as the truth and nature of the talkig soul, but they are special human powers, and of course special Properties. But at the same time, man has other special characteristics that Ibn Sina mentioned, and our mean nature and instincts are these characteristics.
On the other hand, the term instinct and instinct in the works of Ibn Sina, although specific to instinct and instinct in the above sense, but is general to instinctual perceptions.
At the same time, beyond the term and naming, the basis of Ibn Sina's view on innate perceptions is consistent with what this study seeks to explain, inspired by the thoughts of Martyr Motahari Qudsasruh, because Ibn Sina believes in innate affirmations - and not innate imaginations - and considers its example as obvious propositions or priorities. Of course, it is necessary to point out that what was stated in this article was the interpretation of the difference between nature and intellect according to Ibn Sina. But since the use of the word intellect can be accompanied by a great deal of breadth and narrowness, it is possible that another philosopher would take the scope of reason so broadly and offer a definition of it that includes nature. But what happened in this introduction was an important example and witness of all philosophical texts in the Islamic tradition, and it seems that Master Motahhari Qudsasyru wonders why our forefathers paid too little attention to the discussion of nature.


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