جستجوی مقالات مرتبط با کلیدواژه "ابن طفیل" در نشریات گروه "علوم انسانی"

Scholars have offered a wide range of views on the role of innate nature (fiṭra) in attaining faith. On one end of the spectrum, there is the belief that fiṭra serves as a complete guide, capable of leading humans to the threshold of divine rulings (Ibn Ṭufayl’s view). On the other end, it is argued that fiṭra alone cannot guide humans to God, and that guidance can only be achieved through the teachings of prophets and one's presence in society (al-Shaykh al-Ṣadūq’s view). However, an analysis of Quranic verses and hadiths provides a different perspective, rejecting both the maximal and minimal roles of fiṭra in the attainment of faith. In times of hardship and difficult circumstances, fiṭra guides individuals toward intuitive faith or faith in a general sense, which in itself is non-guiding and can quickly fade. Nevertheless, it can create the conditions for accepting acquired guidance and achieving contemplative faith, or faith in the specific sense (as presented by the divine prophets).

In the history of Islamic philosophy, the term oriental wisdom was first proposed by Ibn Sina, which can be considered as a kind of leap in his philosophy, after which discussion wisdom was promoted to taste wisdom, but the concept of oriental wisdom by Ibn Sina is a vague and disputed concept. . Ibn Tufail has clarified that in his treatise Hayy Ibn Yaqzan, he is trying to express Ibn Sina's Eastern wisdom. Therefore, Ibn Tufail's narration of Porsina's philosophy and wisdom can be considered as one of the readings of Sheikh Al-Raees' Eastern wisdom. The characteristics of this concept of Eastern Sinavi wisdom are generally in two parts, form and content components. The meaning of the formal component is the way of telling stories and simulations of things in the form of novels and short stories following the style of Bu Ali Sina in the treatise of Hay bin Yaqzan. The content component of the index of Eastern wisdom that is analyzed here is the Asfar Arbaah or the four-stage philosophical-mystical development of Hay bin Yaqzan. In this article, which is written in a descriptive-analytical method, we will show that Hayy bin Yaqzan Ibn Tufail followed Ibn Sina in terms of form, and at the same time, he was the founder of the Arba'a travels in terms of content.

The last utopian objective, according to Farabi, is to gain rational beatitude. Since the public, because of their nature and customs, fail to understand rational truths so as to achieve rational beatitude, the way to arriving at rational happiness should be depicted to the public through their imagination. Doing this job, the artist of Farabi’s utopia conjures up images of rational beatitude in people’s imagination. Ibn Tufail’s novel, Hayy Ibn Yaqzan, is in accord with Farabi’s utopoian art.

With an analysis of condition and cause about female omission from Hay Ibn Yaqzȃn treatise, the present article is trying to show that male thought in the field of philosophy, how reproduce woman's social inferiority in its allegorical texts. By checking out women who are fruit of tree as a familiar tenet in an imaginary geography, moreover explains that geography emphasizes through woman's herbal-supposition to this social reality that in comparison to men, women are closer to the nature than to the culture. And by this sentence, reflects woman's subjugation in society. So the presence of Wȃq Woman-Fruits in the text of the above treatise is compatible to removing the female from the text and has no contradictory. Because both of them show an identical reality which is woman's subordinate.

The role of political thinkers and political philosophers in the West of Islamic civilization in its socio-political origin, despite the disorders of that era, has special credibility in the formation of political knowledge. Political philosophy and its role and relationship with the production of thought, knowledge, its impact and effectiveness on the political structure of Muslim societies in the West of Islamic civilization should be seen in the special view of Ibn Bajah in his work "Tadbir al-Mutawahid", Ibn Tufail in the sample of "Hayy Ibn Yaqzan" and Ibn Rushd searched philosophy with his methodology. Using a comparative method, in this paper, we have studied the relationship between knowledge and power in the minds of the above thinkers. The results of the paper were based on the precedence of knowledge over power in the thoughts of Ibn Bajah and Ibn Tufail. By supplementing the shortcomings in their philosophical concepts by confirming of Sharia and philosophy, Ibn Rushd emphasizes the special position of the philosopher in his desired political structure and the preference of the philosopher over the jurist in this structure.

Legends and old anecdotes (showing an improvised and innate nature with the least being tempered feature)present clear pictures of human innate senses and anxieties. Psychologists have provided a basis for knowing about what is beyond the human behavior by thinking deeply and presenting general and deep theories and in literal traditions, legends and folklore anecdotes help us know about the human nature in a deep way which is also able to be generalized. One of these anecdotes through which we can gain information about the nature and the preliminary beliefs and how the human subjects have been formed is the story of ‘Hayyebn-e-Yaqzan’ which has been processed completely and technically by Ebne Tofail(the great philosopher of the 5th decade in the Islamic Andulusia). In his study, it’s been tried to analyze this anecdote according to Jacques Lacan’s votes in the philosophical domain. This study has been done with the purpose of decoding thoughts and preliminary human reflections which have been tempered and discovering the meaning of hidden and undiscovered literary traditions. The result of the study shows that the anecdote ‘Hayyebn-e-Yaqzan consists of important human philosophical thoughts, such as opposition to feminism, focusing on the otherness for physical and cultural growth trying for similarity with the environment, the sense of lack and exile and confronting with the great otherness and the dominate conversation, rooting to construct the order of the real and trying to reconstruct the symbolic social order. The method being used in the study is a descriptive-analytical one.

The main purpose of this research is to look into Ibn Tufail’s political thought in his philosophical charter “Hayy ibn Yaqzan”. The method of this research is descriptive-analytical, and the hierarchy of politics is studied from Ibn Tufail’s point of view by using Quentin Skinner’s “hermeneutic intent” method. The study of the role of a philosopher in the interpretation of political life is considered an analogy between the position of a jurisprudent and philosopher as well as an assessment between jurisprudence and philosophy, which are the most important issues discussed in this research. The results indicated that Ibn Tufail aimed to give an account of the relationship between religion and philosophy in his essay “ Hayy ibn Yaqzan” and he was chiefly concerned about the subject of jurisprudence, philosophy, and mysticism. The foremost political dimension of Ibn Tufail’s essay deals with a system of knowledge in Islamic civilization. Jurisprudence science in Islamic civilization has a prominent position as an exclusion of philosophy and philosopher from the heart of society are the main political implications of all-out involvement of jurisprudence in a Muslim human’s life. From the viewpoint of Hayy ibn Yaqzan, the coalescence of jurisprudence and philosophy is not feasible. Consistent with the intellectual foundations of Almohad Caliphate, Ibn Tufail, by writing Hayy ibn Yaqzan essay,  warns philosophers to stop arguing against people’s beliefs and respect the Sharia.

It is possible to find some approaches towards philosophy and children in the works of Muslim philosophers. One of these works is that of Hayy Ibn Yaqzan which is written by Ibn Tufayl which is known as the first philosophical novel. Hayy Ibn Yaqzan is the name of a boy, who lives in an uninhabited island, in the lap of nature and among the animals where a deer has undertaken to bring him up. Apart from his physical growth his intellectual growth also proceeded ahead in the lap of nature following which he attained a kind of intellectual, philosophical and mystical maturity. At the end of this story Hayy came to be acquainted with the inhabitants of other island and found that what he earned through thinking about himself and the nature is in consistent with religious teachings. This approach is considered to be a part of Hayy’s intellectual and philosophical compartment. Some of Hayy’s intellectual approaches in the course of his intellectual process since his childhood to old age led to certain achievements in the field of technology, natural science, philosophy, and gnosis. It is possible to analyze Hayy’s way of thought with reference to the four spiritual journeys.

The aim of this study was the investigation of Ibn Tufail's philosophical thought in his novel “Hayy ibn Yaqdhan” and the implications of it. Analytical - deductive research methods were used. First of all, the novel was explained and the philosophy of Ibn Tufail and its reflections in the story were analyzed and then the implications were deduced from the existing evidence in the story. The results indicated that Ibn Tufail's thought in Hayy ibn Yaqdhan story was mainly affected by the situation of his time when the argument between supporters of philosophy and religion (reason and religion) was at its peak. Therefore, it was concluded that his purpose of writing Hayy ibn Yaqdhan was the explanation of these arguments. The story is an answer to the ideas of Ibn Sina, Farabi, Ibn Bajja and Al-Ghazali who were the most important philosophical arguers of that time. In this regard, Ibn Tufail blends elements of wisdom, revelation and mysticism together and presents an integrated plan for educating human from childhood to the old age in which there is the reconciliation of philosophy, religion and mysticism. In Ibn Tufail’s educational plan, the goal of education is knowing God and getting closer to him. Education in Hayy ibn Yaqdhan story has three aspects of individual, social and religious education among which individual training is the most important one. Principles of individuality, responsibility, development and linkage between appearance and reality can be deduced from his educational plan. Based on these principles Ibn Tufail employed the training methods of experience, reflection, reasoning and intuition in the story of Hayy ibn Yqtan.

In Hayy ibn-e- Yaqdhan treatise, which is a description of the life of an imaginary man who was born and developed on an island near the equator, Ibn-e- Tofeil sheds light on the course of human development including the sensory stage the rational stage and then the stage of intuition. According to Ibn-e- Tofeil’s view, although intellect and intuition have the same outcome, intuitive knowledge is more obvious and distinct, and consequently, provides great pleasure. He holds that intuitive knowledge cannot be gained except through a mystical and spiritual journey, and Hayy ibn-e- Yaqdhan, which based on his own intellect and nature, acknowledges the necessity and manner of mystical journey. Accordingly, after passing through the mystical stages, the mystic reaches unity. Ibn-e- Tof eil however, notices this unity is not in contrast with multiplicity, because it is one of the characteristics of objects. In his intuition, the mystic faces a reality which is beyond description. Finally, Ibn-e- Tufail examines the relationship between these observable facts and Divine law.

Ibn Bâjja and Ibn Tufail who have individualistic attitude have gone far from the dominant tradition and discourse of political science based on authenticity of community. They believe that man’s good fortune is not found in "public life", but in "personal life". Their individualism is based on self-reliance and freedom from the need for political and social order. They believe that man can have an individual life away from political order and civic education and can achieve happiness and good fortune by relying on reason and intellectual perceptions. Elaborating on the conditions of utopian society and non-utopian communities and on the separation of essential and transverse individualism, this paper investigates the nature of individualism of these two philosophers.

The story of Hayebne Yaghzan was first written in Arabic by Ibne Sina (Avicenna) and then by other thinkers such as Ibne Tofeil. With their unique styles, the authors have tried to make it a place for a rational knowledge of God. Although the way Ibne Sina has structured the story is very different from that of Ibne Tofeil, the theme in both of them is based on one single pivot; that is the very discovering the existence of the Supreme Lord. Now the questions raised are: “What commonalities and unique features there are between the contents of these two stories?” and “What is the relationship between the content of the story by Ibne Tofeil and that of the story by Ibne Sina?” By using the translations of these two works, the present paper compares, investigates and discovers the content similarities and differences in the two stories, and then by presenting views and opinions about the two works- such as lack of similarity between the two, except in terms of language, title and philosophical features- it criticizes the above stories. This research tries to use the text content analysis method and the views of the intellectuals to investigate the content relationship between the two works and to answer the raised questions in order to investigate the hypothesis that Ibne Tofeil has based his work on the theme of Ibne Sina work as a theory, and has given it a practical picture. In other words, it is as though Ibne Sina has presented a hypothesis, and Ibne Tofeil has proven that, and tried to extend and explain it.

Express their thoughts and ideas، recognizing Islam has always been a symbol of mystery and interest Getting there. So that the works of Shaykh al-Ishraq Sohrevardi mystic and philosopher، has occupied a vast field Iranian mystery and symbolism. There is no doubt that the secret is in the special language of the mystics. This allegorical style selection Masnavi is evident in works such as Sanai and Attar nishabori seen. But among philosophers Rmzgrayy underused. Meanwhile، the story of \ «Hayy ibn Yaqzan\» as one of the few stories Ramsay - philosophy، the philosophers such as Ibn Tufayl، Ibn Shaykh al-Ishraq and Plato before it is placed. Ibn Rumi''s sake and to showcase the characters in \ «ney\» and \ «Hayy\» the essence of the human searcher seeking the lost reality portrayed. Thus، in contrast Rumi and Ibn sake of a separate entity within the realm of philosophy and thought، mysticism، and others have created. Outlook tries to comparative and analytical methods Homogeneity and heterogeneity، and the dimensions and facets of the character based on his study of the American schoo The thinking of philosophers and mystics، and the close proximity of the two would not open.

To live in a non-excellent city، is a problematic situation for excellent men. But، which style of life would be the best style for excellent men who live in non-excellent cities? The Moslem Philosophers have different approaches to this question. Among them، al-Farabi، as the founder of Islamic philosophy، advised three choices: going out of the non-excellent cities to an excellent city، living as a stranger in a non-excellent city، or، preferring death instead of life. Avicenna، recommends virtues men to build their cities in the periphery of the non-excellent city، far away from the center. Against him، Avempace''s theory focuses on the idea that virtues men’s happiness should be realized in non-excellent cities. Ibn Tufayl (Abu Baser) in his tale، Hayy Ibn Yaqdhan (Alive، Son of Awake) man is a lost being that tries to find him “self” by a particular kind of knowledge which leads him to excellent situation in society. Comparing these theories reveals that relation between “individual” and “society” is problematic and complicated. In fact، compliance with conventions، rules، or laws of non-excellent cities is in the center of these theories.

There are two views, in the philosophy of religion, on whether or not there is a co mon core to religious experiences: essentialism and constructivism. Essentialists e phasize there being one or more common cores to all religious experiences in all rel gions. In contrast, constructivists hold that there is not any pure experience, all sorts of religious experiences being formed by the complicated process of the system of beliefs or conceptual structures. In Islamic philosophy after Ibn Sina, however, there is a kind of tradition of writing a story of 'Hayy b. Yaq version of the story, if a human infant grows in an island isolated from other human beings, he might be able to develop monotheistic thoughts on the basis of his divine nature and his inner experiences. In this paper, we seek to show that the story of Hayy b. Yaqẓān has an essentialist color. Finally we criticize the story from a constructivist point of view.