جستجوی مقالات مرتبط با کلیدواژه « عقل » در نشریات گروه « علوم سیاسی »

Positive freedom, by emphasizing reason as an aspect of the consistency of the higher dimension of human existence, is primarily exposed to cognition as a concept closely related to the principles of Islamic anthropology. Therefore, in addition to providing a comprehensive and accurate presentation of this concept, it is necessary to critique its basis based on an Islamic approach. In this article, based on a text-based interpretation, after presenting the concept of positive freedom, it is criticized and evaluated based on the Quranic principles of Allameh Tabatabai. In this sense, reason is the basic element that is necessary for human beings to attain freedom, and if they are at the center of the regulation of social life, it will enable human beings to enjoy freedom. This is if the basis of attaining freedom in the Holy Qur'an is the divine caliphate of man, which only with the rule of law in the field of social life, it is possible for man to enjoy freedom. Providing an independent understanding of man by relying on reason, as well as the lack of separation of reason in the position of proof and proof are among the factors that cause this concept to deviate from the truth of freedom. Philosophers who believe in positive freedom by emphasizing reason are shaping a human being independent of God Almighty. This is in the case that man's attribution of freedom is basically rooted in his divine caliphate. Therefore, human freedom is due to the fact that he has the right to rule and exercise his will secondarily, and not independently. As a result, the development of an independent understanding of human beings means distancing oneself from the real basis that prepares freedom for human beings. The Holy Qur'an also explicitly outlines the agents and obstacles to freedom by designing the element of "truth" as the circuit of freedom. Therefore, any factor that seeks to plan, establish and maintain the rule of law over society is an agent of freedom, and any factor that seeks to oppose the right and damage its rule is considered an obstacle to freedom. Hence, religion, government based on the axis of innocence and popular control can be proposed as agents of freedom and the devil, tyranny and the public and dissidents as the main obstacles to freedom.

Ayatollah Javadi Amoli is one of the contemporary philosophers and thinkers of the Islamic world who has been very concerned about religious science and has shown special attention to it in his scientific thoughts. He believes in the significance and possibility of the realization of religious science, and by adopting a positive approach and also relying on various topics of the tradition of Islamic thought, he believes in this issue and believes that the existence of religious science is possible.According to him, if the result of interpretation of God's word is Islamic science, then interpretation of God's action is also considered Islamic science. Also, the real relationship between science and religion depends on finding out the place of reason in the geometry of religious knowledge. In this opinion, the intellect, together with the Qur'an and the Sunnah and similar to them, will be the provider of religious knowledge that has never been confronted with religion and is not out of the circle and inclusion of religious knowledge. Therefore, in this view, science has become completely religious and non-religious science will not exist.

With the advent and development of Humanism in the West, human societies have increasingly moved away from religious values, and this has led to the reduction of religion domains. In this regard, Sayyid Aḥmad Khān Hindī imitated the West and for the first time in the Islamic world suggested the reduction of the doctrinal domains of religion. Relying on his Mu‘tazila roots,  he only acknowledges the general principles of monotheism, prophethood, and resurrection, and does not believe in the details of these principles that are provided in the Qur’ān and sunna. As Sayyid Aḥmad Khān’s views have led to some challenges in the Islamic scientific circles, especially the scientific community of Iran, the article at hand aims to analyze and criticize his views using a descriptive-analytical approach and intra-religious and inter-religious methods. Based on the analyses made, his viewpoints can be examined in five directions: allegorical nature of Adam’s (a) story and its elements such as angels and Devil; susceptibility of prophets to making mistakes in ordinary issues and personal viewpoints, especially in relation to social issues; consideration of intellectual and experiential bases for revelations that were made onto prophets; consideration of prophets’ miracles as normal acts; and consideration of Paradise and Hell as incomprehensible.

The pursuit of an effective social rationality is a significant preoccupation for Muslim intellectuals, especially in the wake of the modern era. The central inquiry revolves around the means to attain rationality while navigating the abstract and unidimensional perspectives on reason and rationalism held by Muslim philosophers and theologians, which finds expression in practical wisdom. This pursuit embodies a rationality that not only maintains religious authenticity but also establishes connections with instrumental reason and empirical science. Such a rationality aims to bolster the material and spiritual prowess of the Islamic world, compensating for past inactivity and failures in competing with the modern Western civilization. There are already general studies of this topic, but has clearly presented a theory of an efficient social rationality. This study explores novel interpretations of religious texts and leverages religious sensibilities to apply instrumental and calculative rationality, along with common-sense scientific approaches, to individual and societal contexts. By doing so, it presents a fresh understanding of rationality within a distinct theoretical framework, offering a unique perspective on this significant subject matter. The research methodology employed in this study is argumentative-deductive, and the method of ijtihad is utilized to analyze religious texts. The theoretical framework primarily draws inspiration from Mulla Sadra's perspective on existence and the nature of human beings, while also expanding beyond the confines of the Sadraean approach in practical terms. One implication of this research is its significant contribution to the development of Islamic human sciences and, by extension, facilitating theoretical discussions on the revival of Islamic civilization. Moreover, in the short term, it can assist in addressing governance issues through the lens of Islamic rationality.

The present research was conducted with the aim of identifying the concept of reason in Albert Ellis's rational-emotional theory and comparing and criticizing it based on the Islamic perspective. The present research method is descriptive and analytical according to which, first by reviewing the available sources, the basics of Ellis's theory were identified, and then the concept of reason in this theory was identified and presented, and then it was examined and criticized from the perspective of religious sources. The findings showed that, contrary to Ellis, who believes in pragmatic reason and considers it a tool to measure apparent and tangible profit and loss in this world, from the point of view of religion, reason is a diagnostic power that manifests itself on both theoretical and practical levels. In other words, intellect has two basic components, one is cognitive component, whose function is to recognize and recognize expediency and corruption, good and evil. Another component is motivation, which consists of a kind of tendency to do good and prevent ugliness and undesirable behaviors.

The relationship between rationality and events such as holy defense is one of the basic questions in political thought and philosophy, especially in the new era. Certainly, political action based on rationality and events as foundations of society has always been on the focus of political thinkers from past to present. Since the beginning of the Islamic revolution, some people have been trying to interpret the victories, especially during the war, as equivalent to a kind of extremism and radicalism, as well as contrary to rationality. In the meantime, Imam Khamenei (Madazla Al-Aali) as a sage and scientist of the Islamic world, believes that the holy defense from the beginning to the end was one of the "most rational and resourceful movements of the Iranian nation". The present article tries to show the function of reason in the brilliant passage of the Iranian nation from the era of holy defense. The necessary data has been extracted through library and document study and analyzed by descriptive-analytical method.

Al-Ghazali's definition of "intellect" is of four kinds: a description that gives a person privilege and separates him from the Baha'is, a science that arises in a child who has a discriminating power, and a science that comes from experience, and a science That man predicts every action with the attainment of perfection, he offers various divisions: "theoretical and practical", "worldly and otherworldly", "instinctual and acquired" Al-Ghazali considers the highest human powers and The pro-Sharia force has considered that Khajeh Nasir also defines "intellect" in the general sense as the power of reasoning and divides intellect into "theoretical and practical". In his thought, "intellect" is the highest power of the soul and "rational knowledge" is the highest stage of cognition, and "rationality" is the basis of all human characteristics. The great Ghazali and Khajeh Nasirpay.Keywords: concept of intellect, types of intellect, Imam Ghazali, Khajeh Nasir.Keywords: concept of intellect, types of intellect, Imam Ghazali, Khajeh Nasir

This article seeks to study and research the place of reason and religion or the same revelatory teachings in Ibn Sina's political thought. Therefore, in answer to the research question, it should be said that since Ibn Sina's political thought is focused on explaining prophecy and the Prophet is the only one who can be the founder of a desirable society, on the other hand, he is connected to the active intellect in terms of natural talent and nature. Therefore, according to Ibn Sina, politics has always been analyzed from the perspective of Sharia. In fact, Ibn Sina's main goal in political thought was to make politics more religious and religious. Therefore, in this article, an attempt is made to study and explore the place of reason and religion in Ibn Sina's political thought system by descriptive method and using library resources and works left by this Muslim scientist.Therefore, in this article, an attempt is made to study and explore the place of reason and religion in Ibn Sina's political thought system by descriptive method and using library resources and works left by this Muslim scientist.

There have been many theoretical reflections on the nature, nature, and function of concepts such as "right" and "duty." These two concepts in their semantic heart indicate human sociality. The purpose of this article is a comparative study of Kant and Motahhari's approach to the relationship between right and duty. The result of this study, which was carried out by the author-centered hermeneutic method, shows that both thinkers have reflected in their opinions in relatively similar historical contexts, namely the Enlightenment period and the Islamic Revolution of Iran, related to rights and duties. Kant tries to define the issue of duty by relying on self-founded reason and developing the concept of rationality and giving priority to the category of right, but Motahhari uses the two forces of reason and religious teachings to combine these two categories simultaneously. And raises a balanced. However, Kant's achievements in defining categories such as freedom as right and its relation to the Absolute are important contexts that have influenced many Western and Eastern thinkers, including Motahhari.

The present study is a step towards the production of humanities and social sciences based on transcendental philosophy. Examines the relations of agency and structure based on the approach of transcendental philosophy. In this regard, first the foundations of Mulla Sadra's thought including the originality of existence, doubt of existence, substantial motion, union of soul and body, physicality of occurrence and spirituality of survival of soul and the emergence of human soul, and union of rational, rational, agent and ordinary are expressed according to the capacity of research. Then, the historical nature of the human soul and intellect in acquiring and understanding the meanings of credit and social credits was examined. Finally, the impact of this type of rationality on the social sciences, including; in the division of sciences and the independence of humanities and social sciences from natural and experimental sciences, how the mechanism of producing real and credit meanings, formation of culture and type of encounter with the world, formation and formation of society and social actions and how the social credentials of practical reason were identified in individual behavior and social structure.

Certitude, authority and authenticity in citing a document in support of legal matters can be obtained by referring to the sources in Islamic jurisprudence as the main source for starting deliberation on jurisprudential issues. The Qur’Án and the Sunnah (of the Prophet Muhammad) are believed to be the two main sources for Islamic jurisprudence and political jurisprudence. The authority of the Sunnah in political jurisprudence, though it is based on the authority of the Qur’Án, has to be considered as the richest source for deducing judgements in political jurisprudence as it serves to explain and expound the QurÞÁnic doctrines. Consensus (ijmÁÝ ) in ShiÝi political jurisprudence can be taken as both a source for issuing judgments and political obligation only when it serves as an instrument to discover the Sunnah. The self-evident and definite perceptions of the intellect in the ShiÝi political jurisprudence are the authority and other rational deliberations have attracted the attention of the ShiÝi jurisprudents as they correspond with the definite revealed teachings which are themselves a criterion. Custom (Ýurf ) is more used in recognizing the subjects of political jurisprudence, and expedience is applied as an instrument to diagnose the referents of the political subjects. However, it is not taken as an independent source. Social contracts, if deduced from the genuine religious sources, is, in fact, a return to the Holy Qur’Án and the Sunnah and the theory of Western social contract is of no resemblance or relevance to the ShiÝi political jurisprudence.

The Article with a focus on the Opinion of Allameh Tabatabaee seeking to concept and features of human dignity. Therefore, based on “methodological hermeneutics” method and refers to librarian resources of Allameh Tabatabaee, define the concept of human dignity. Then fits to this concept refers to features of human dignity in Allameh Tabatabaee’s though. After that trying to show relations between this features. Conclusion based on Allameh Tabatabaee’s thought illustrate concept of human dignity is: “kind of dignity that is common between humans and proposed in creation process based on human nature”. Finally features of human dignity refers to Allameh Tabatabaee’s thought are: “inherent dignity”, “prominent of human creation”, “Centrality of human for other creatures”, “nature”, “wisdom”, “knowledge”, “free will”, “Acceptance of a divine trust”, “Human caliphate” that regulate in systematic rules that shown in conclusion of this article. So this features are evidence that prove being of human dignity in Allameh Tabatabaee’s thought.

Intellectuals are considered as one of the most influential groups in the political and social developments of Iranian society. During the Qajar era, this group was able to play an important role in political-social developments, although they faced obstacles in this way. The main question of the article is that what was the role of the intellectuals of the first and second generation in the developments of Iran during the Qajar era? The main hypothesis is that in the developments of Iran in the Qajar era, the intellectuals were able to present themselves as one of the influential groups in the society by using the element of reason and trying to raise awareness among different masses of people. The main influential elements in the intellectual movements in this period, including the basic concepts of "conception of self and other, the question of degeneration and backwardness", "taking civilization from the West", "separation of religion from politics and public arena", "elitism", "The necessity of a powerful and commanding government" and "nationalism". Intellectuals in this period, as the reference groups of authoritarian modernism discourse and also the most effective strategic group of this period, have played a prominent role in the institutional and discursive formation of the first modern government in Iran. The type of research method is descriptive-analytical and based on library studies.

Understanding the meaning of the Holy Quran as the eternal miracle of the Holy Prophet (s) has always been of interest to scholars from different angles. Some scholars have taken an extreme approach to understanding the role of reason in understanding the meaning of the text of the Qur'an, such as Mojassameh and Hanabalah. They ignore the reason, and then validate the appearance of the text in understanding the Qur'an. Some other scholars such as No-mu'tazili payed to much attention to the human reason and called the revelation as humanistic issue, and then they tried to test the Qur'an with human reason. The question is, in which range do Allameh Tabatabai and Nasr Nasr Hamid Abu Zayd exist? And what do they mean by reason in understanding the text? The present study argues that Allameh Tabataba'i by adopting a middle path by presupposing the divine text, the words and meanings of the Holy Qur'an, considers reason to be at the service of revelation, not a criterion for understanding it. Whereas Abu Zayd, by the divine presupposition of the origin of revelation, considers revelation humanistic words. Therefore, he has made reason the criteria for understanding the Qur'an.

One of the important issues regarding epistemology from the perspective of the jihadi Salafism is the question of reason. So the main question is how the authority of the reason (‘aql) is from the jihadist point of view. Since no serious research has been done in this area due to the new emergence of this group, this article with descriptive-analytical method attempts to investigate the issue of reason in two areas of the Jihadi Salafism affected by Sayyid Qutb and after Osama bin Laden because of differences of opinion in this group. According to studies, Jihadi Salafism do not accept the authority of reason in religious matters but in non-religious matters. Sayyid Qutb believes that reason has authority in proving the fundamental doctrines such as the existence of God, revelation and prophecy. In fact, he is a rationalist who has tried to stand up to the radical scientism of some of the schools of his time. Unlike other Jihadist Salafis who believes in appearance of reason and its authority in essential sciences and knowledge, they believe that reason can be used only in worldly and material matters. Therefor, definite text (Nas) will never contradict with definite reason, if so, Quotation (naql) is the forefront of reason.

Purpose of This paper is review on thoughts of Fathi Alteriki, as a comporary  thinkers in Arab world. thus, first  his social contexs, and then epistemological origins of his thought is viewed.  In this section, in meantime that we demonstrate  origins of his thought, for Michel Foucaultinfluenceon Alteriki, we view Foucault theories concerning philosophy, thinking andintellectuality, and his critic on pure philosophy, and his approach in  Operationalization of philosophical theories and their usage for solution of problem and exhibition analysis for for social phenomenon. Then, we view terikis definition of philosophy and reason, and his differentiation between rationality, reasonability, reasoning, and the role they play in increasing knowledge and Finally we explain, view, and critic his view on philosophy and reason.

Nowadays, knowledge of the thought and lifestyle of the Prophet Muhammad (may God’s peace be upon him and his progeny), particularly in the realms of government and politics, is essential not only for the followers of the Prophet but also for people all over the world, for he is the perfect man and the full-fledged exemplar in all aspects of life. Relying on the divine revelation and wise rationality, he intermingled the foreign policy of his government with the transcendental divine spirituality and virtue, thus giving it a divine tint. Given the fact that the duty of the leader of the Islamic society is to lead the human beings to the true felicity, the Prophet Muhammad has defined his declaratory foreign policy and action policy in this connection. The Prophet Muhammad’s government foreign policy is based on a view which has its roots in revelation, rationality and divinity. In other words, he has laid the foundation of the principles and rules of his foreign policy on revelation and rationality. Therefore, in the context of designing, decision-making and application, the foreign policy of the government of the Messenger of God is based on four essential elements: monotheism, justice, righteousness and human sound original nature.

Given the fact that there occur massive illegal and forbidden (abominable) acts in the cyberspace which extend far beyond of what we can call the forbidden acts of a traditional kind, it seems necessary to attach great importance to the [religious] obligation ‘enjoining the good’. In this research work, having made clear the necessity of the obligation ‘enjoining the good and forbidding the evil’ in cyberspace and in the Internet, the following questions have been scrutinized: ‘Can ‘enjoining the good’ pose the requirement that the access to the Internet has to be forbidden?’ Can ‘efficacy’ condition which is missing in many cases be a contributing factor in collapsing the obligation ‘enjoining the good and forbidding the evil’ in cyberspace? Are the triple levels of enjoining the good and forbidding the evil in cyberspace obligatory as their traditional counterpart? Given the supposition that enjoining the good in cyberspace is obligatory, is the fulfilment of the obligation ‘enjoining the good and forbidding the evil’ peculiar to the real and traditional context? Is it possible to put to use the triple levels of the obligation ‘enjoining the good and forbidding the evil’ in cyberspace or the Internet? Some answers can be given to the questions above. First, disconnecting the Internet or forbidding access to the Internet by way of the performance of the obligation ‘enjoining the good and forbidding the evil’ seems to be in contradiction to the purport of certain verses and traditions, the wise course of action and the encouragements to seeking knowledge. Second, though enjoining the good is conditioned by the possibility of efficacy, but the instant nature of possibility of efficacy is not a condition. Third, reason dictates that enjoining the good and forbidding the evil is obligatory and given the supposition that enjoining the good is an obligation is substantiated only by textual proofs and given the applicability of the arguments and refinement of the basis of the ruling (tanqiÎi manÁt ), is an obligation. Fourth, putting the triple levels of enjoining the good to use in cyberspace is possible as it is the case with filtering which is an instance of the third level of the obligation ‘enjoining the good’.