جستجوی مقالات مرتبط با کلیدواژه « فارابی » در نشریات گروه « علوم قرآن و حدیث »

The main objective of the present research is to assess the capacity of Islamic political philosophy (precisely Farabi's political philosophy) to address the efficiency of government through a comparative analysis of its foundational principles. Nowadays, government efficiency is considered one of the significant concerns of intellectuals and societies. The general judgment criterion for a political system depends on the extent of governmental efficiency. This research is based on the hypothesis that political philosophy, especially Islamic political philosophy, beyond the mentioned sciences, has suitable capacities for discussing the foundations of governmental efficiency. Among these, Farabi's political philosophy, one of the significant approaches of Islamic political philosophy, has a unique capacity to engage in the discourse on efficiency. The main research question is: What are the fundamental capacities of Islamic political philosophy, especially Farabi's ideas and thoughts, in confronting the concept of governmental efficiency, especially in laying the groundwork for efficiency? Understanding government efficiency in Farabi's thought requires presenting a conceptual framework or network related to efficiency in this philosopher's thought. In this research, an attempt has been made to extract these concepts and codes from the essential works of Farabi using a descriptive-analytical method. Some of the most essential elements of this conceptual network include happiness, virtue, wisdom, prophecy, love, and justice.

It is necessary to discuss about political power, to have a critical avoidance of the past, and the subject of the current research is to examine the origin of political power from the perspective of two thinkers of the middle period, one of whom is; He considers reason and knowledge to be prior to will and action, and the other believes in the priority of power and will over reason and knowledge. This research aims to answer what is the source of power from the perspective of Farabi and Ibn Khaldoun and how it is related to legitimacy, which has been done through a descriptive-analytical method and reference to library documents. From the findings of this research, it appears that power has high credibility from Farabi's point of view, which he proposed in the form of the term "possession and protection" and refers to two types of absolute and incomplete power based on legitimacy. He knows the real power from God, which is applied to others under any circumstances by the Prophet-philosopher and his successors. While Ibn Khaldun believes in two social and religious aspects in this context, which is summed up in the concept of nervousness, and of course he prefers ethnic nervousness to religious nervousness.

The prayer of the saints as the purest form of conversation with God, has always been considered in the field of religious research. Whereas the comparative aspect of this religious area was hardly dealt with, let alone the relevant interdisciplinary, linguistic-philosophical investigations. Therefore, in this article, for the first time, an interdisciplinary, religious-philosophical-linguistic study of prayer, i.e. the language of prayer of some philosopher-theologians of the East and West was spoken of. The discovery of linguistic in-/equalities, intertextuality, references of such philosophical prayers to the Holy Books of Abrahamic religions and mentioning the sacred anxieties of the philosophers belonging to the different schools of thought are the main goals of this interpretive and analytical-descriptive research. In order to express the hypothesis of this research (ontological-epistemological dimension and reasonable concern of the prayer of believing philosophers), the author has applied i.a. linguistic theories. The Results of this research include the highlighting of non-/overlapping aspects of the language of prayer by Farabi and Kierkegaard as two philosopher-theologians, who sequentially speak to God in philosophical terms and concepts and using affirmative-negative approaches, and through the question of (prerequisites) of being human full of hope and fear and step into the Adyton of omnipresence.

Farabi has well-known opinions regarding music. He has spoked about the types of music and the extent of the positive and negative effects of it. During these discussions, Farabi addressed the ethical issues and, in addition, analyzed the reason of the prohibition of music in many religions. Farabi’s words show that different religions have prohibited music. On the one hand, this prohibition is due to its intense influence on human souls and the fact that many people have abused this power. For Farabi, this prohibition cannot be inherent; Because he has considered a transcendent position for musicians and composers in the utopia, and has considered them, along with other people of media and art, as bearers of the truth of the religion and publishers of the contents of divine revelation and reasonable happiness and verbal good life. That is to say, music has been afflicted with pests and thus condemned; But as an ideal or the music of the utopia has been considered a social and cultural necessity.

The purpose of this study is to analyze the arguments for the authoritarianism in Farabi’s utopia. The most significant arguments by the supporters of this idea were mentioned relying upon three elements of hegemony, utopianism, and violence in Farabi’s utopia. Using an interpretative method, it was attempted to derive the reasonings behind authoritarianism in Farabi’s utopia in order to prove their inaccuracy based on the detailed exegesis of Farab’is texts. The results showed that although there is hegemony in the relationship between the members in Farabi’s utopia, it is not authoritarian. Furthermore, the evidences revealed that his imagined community is free from utopian aspects as he has attempted to present a perfect society in the realm of real time and place not in the world of spiritual essences. Violence in the form mentioned by the supporters of the abovementioned idea has no place in Farabi’s utopia.

Farabi in the context of Islamic philosophy and Aquinas in the context of Christian philosophy both use the concept of "perfection" in the definition of "beauty". This research, using by the library collection, and qualitative analysis method, examines the beauty definitions and the concept of perfection in them. The results of this study shows that the two philosophers are similar in their definition of beauty and its grades. Farabi is more concerned with the concept of "perfection" in the definition of beauty, and instead Aquinas refers to "placent", "fit" and "Clarity" which is not explicitly mentioned in Farabi's definitions. Another important issue is linking beauty with holy trinity by Aquinas, which Farabi does not use in Islamic concepts. Also, while there are references to subjective beauty in Aquinas' philosophy, as a conclusion, we can say that beauty in the view of both philosophers is objective.

The nature of language and its features are among the issues which have gone through the scholars' and intellectual's minds for a long time, amongst whom Fārābi is one of the earliest Islamic intellectuals who has written on the issue of language and linguistics philosophy in details. However, the present research does not focus on Fārābi's philosophy of language and linguistics, an issue on which different research have been carried out. But its main concern is the function and application of language in epistemology, i.e. to answer this question that what epistemological outcome the category of language has brought for humans? According to contemporary intellectuals, two types of science should be taken into account to address this issue: epistemological linguistics and cognitive semantics. This issue should be taken into consideration that the aforementioned two sciences have not existed in the period of Fārābi. However, the present research is of the opinion that Fārābi had considered a great deal of epistemological and cognitive function for language and had maintained that language has many aspects. Compared to contemporary intellectuals' achievements in this field, it may be imagined that Fārābi has not written much on this issue, but his formative contribution to the study of language is undeniable. The research method adopted in this research is a library one in terms of gathering data and is an intellectual one in terms of data analysis.

This Article, by an analytic- comparative method, seeks some relevance between Al- Farabi's theory of Art- Beauty, and his ancestors at Pre- Islamic time. According to the famous theory, which is common in Islamic history books, Al-Farabi is the founder of Islamic Philosophy. He is a divine and theological philosopher who steps in the traditional way that some famous thinker- Plato, Aristotle and Plotinus- organized it. But Al-Farabi explains this legacy with Islamic content. In fact, he evaluates this legacy and also tries to mix Greek- philosophical and Divine- Islamic content, and establishes a new philosophy which finally called Islamic philosophy. If we consider his Artistic view, he says that everything in the creature world is a semiotic of its Beautiful Creator, and somebody has a natural talent that can be moved from faculty to act with exercise, and will be effective in creation of beauty and art. In Al-Farabi's theory, art and artist must help their audiences to know their eternal Paradise and motivate toward it.

This paper aims to deal with theories of revelation in Farabi’s political philosophy and responds to this question that what is/are theory or theories of Farabi about revelation and how he analyzes this phenomenon? This article claims that Farabi has various ideas about revelation. In this article, contrastive, analytic and inductive methods have been applied for doing research on works of Farabi and conclusion has been drawn that revelation is the main issue of Farabi’s political philosophy. Farabi, in his writings, studies the role and status of revelation in generality of political philosophy and explains the relation between two specific issues of “governorship” and “legislation” for governance while taking them into detailed account with revelation. Theories of revelation of Farabi at times elucidate how divine rules were revealed to the Prophet (s) and at other times, how they observe divine revelation in general.

Discussing non-gnostic factors influential on gnosis is categorized under the new topics in epistemology. Although such factors are not theoretical, cognitive, and epistemic, they play a key role in forming, spreading and developing, or disintegrating and restricting some humanistic knowledge. In Muslim Peripatetic School, the obligation to intellect has caused to degradation of these factors, although among them Fārābi is of a special status, who has mentioned these factors in his works and theses to some extent. However, given Fosusolhekam is added to these works and is considered among Fārābi’s works, this subject is taken into account by him, albeit he has formulated intuitive epistemology in his thesis which has been directly influenced by non-gnostic factors, namely human’s individual deeds. This paper claims that in Fārābi’s philosophy, human’s society and his individual actions and deeds as non-gnostic factors influence human’s gnosis and due to the solid relationship of theory and practice such an influence are extended in a process whereby it contains five basic features.

Muslim philosophers all affirm reality of the external world. Farabi in his works, including Enumeration of the Sciences, Treatise on Intellect, Book of Letters, and Remarks on the Way of the felicity, which are the most famous works of him about epistemology, advances a detailed discussion on knowing and intellect, and in which he is influenced by Greeks philosophers. Farabi claims that the faculty of intellect has four hypostasis including Potential intellect, intellect in habitu, actual intellect, and acquired intellect. Some scholars think that Farabi develops this distinction on a neo-Platonic ground, especially on Alexander of Aphrodisias’ commentary. Similarly, Ibn Sina bring forward some definition of intellect in his writings which are every intellection is a kind of grasping intelligible forms in some certain ways; or, intellection is receiving the intelligible notions by cognitive faculty. For Avicenna, intellection and apprehension works through sensible and intellectual apprehension; i.e., receiving the notion or idea of what is conceived. Nonetheless, he thinks improving the existence of external world is not possible by sensible apprehension alone, thus the intellection is needed for this goal. In this essay, epistemology of two Muslim philosophers, Farabi and Ibn Sina, is discussed, which is essential to understand Islamic epistemology.

Inspiring from Farabi’s definition of theology and jurisprudence, this paper will examine the ‘theology of acts’ (Kalām-i ‘af‘āl) usually known in Islamic thought as ‘morals metaphysics’ (ilāhīyyāt-iakhlāqī). Although jurisprudence is the science of divine law (fiqh) with the aim of paving the path toward happiness, it does not explain the philosophy behind the divine law. According to Farabi, it is the science of theology that -in addition to defending the creeds- is responsible for providing us with the philosophy and justification of divine law which is named in this paper ‘theology of acts’. The difficulty of this responsibility is the main reason of being undeveloped science in Islam, nevertheless there are still various methods of theology of acts some of which have been developed by Farabi. The aim of this paper is to elaborate some of these methods to the readers especially to those who believe in the existence of philosophy of religion and sharī‘a, but have overlooked the importance of this theology in divine law and morality.

The proof or the way of the truthful is the method of the godly philosophers in which the pure existence or the absolute existent is considered, not the divine action and its qualities like contingency, creation and movement. Seddiq is homogenous with “fi’,'il” and is used to exaggerate in truthfulness and what philosophers intended from seddiq is the one who merely regards the existent or the existence and does not consider the divine action and its quality. Farabi is the first philosopher who indicated to this method and adopted it from the Quranic verse: Is it not sufficient tat your lord is witness to all things? Avicenna has accounted this proof in his works extensively and attributed it to the truthful for the first time. Many eminent men of philosophy, theology and mysticism have been effected by the account of Avicenna and whether recounted the same Avicenna's account or innovated a new account inspired by the bases of his thought. These accounts can be categorized in three groups: the account of the proof based on the nullity of cycle and endless regress, the account of the proof based on nullity or cycle, the account of the proof needless of nullity of cycle and endless regress.

Plato and Farabi made attempts to design Ideal City for happiness of society. Both of them maintain that the real happiness of community depends on the pursuit of wisdom (philosophy). accordingly they hold that only philosopher –king is qualified to run such a society. Indeed what urged these two forerunners to design Ideal City is to live in the light of wisdom and rule of philosopher that contribute man to attain ascending journey and finally the pinnacle of perfection. Reflecting on the works of both Plato and Farabi, the present article is an attempt to explain the high status of wisdom and philosopher-ruler in Ideal City and then scrutinize the various forms of government envisaged by these two philosophers. The qualifications and characteristics that such a ruler should enjoy are also dealt with in the article which finally makes a comparison between these two great thinks.