جستجوی مقالات مرتبط با کلیدواژه « عدل » در نشریات گروه « فلسفه و کلام »

According to evidence, Martyr Motahari is considered as one of the few theorists of natural rights in the philosophy of Islamic law. Such claim will be proven after considering interpretations and arguments of other theorists regarding Islamic law and rights and their thoughts gap with martyr Motahari is crystally clarified. The present research, focusing on Martyr Motahari's point of view, regards the issue as an introductory foundation of other topics, therefore less attention is paid to such differences in his ideas. This article tries to fully describe and analyze how Martyr Motahari reached the theory of natural rights in the intellectual thoughts of Shia (Imamia). Therefore, the main question of the research according to Motahari is whether or not the source and basis of laws and rulings in Islam is natural or legal. The following question is how these rights can be discovered. The research method hired here, is descriptive and analytical; the results depicts that according to Martyr Motahari, Muslims are the founders of natural rights in the sense of human rights. The essence of the right to follow the solidarity of theoretical and practical foundations, such as monotheism, harmony, creation, legislation, and the evolutionary system as mentioned in Islamic wisdom, is non-subjective, discoverable, and self-contained. The disringuished characteristic of Martyr Motahati's thoughts and teachings from other contemporary theorists is his ontological dimension and commitment toward recognizing the right of reason in ijtihad and the harmonious ratio of natural right and divine right in the epistemological legal dimension. By his deep awareness, he reveals an idea that although it moves under the principle of justice and following rules and rights from the real interests; meaning that he calls himself from the group of Shia Imamia, but in reality, he sees the essence of the right as legal and subjective. Therefore, while such thought declares that reference to nature to obtain rights is rejected, Martyr Motahari considers nature to be the sign of God and every natural talent is an evidence of a right. Powers and talents are signs of rights and efforts to reach the goal, ultimate end, actuality of that power and constitute the provisions of rights. Martyr Motahari, regarded the logical result of the principles and rules, such as justice at the source of reason, the companion of reason and Sharia, following the rulings from the real benefits and evils, the duality of the real and the apparent issues, etc., proposed and supported the theory of right and natural law in the legal epistemology of Shia /Imamia. The mentioned theory is in opposition to the prevailing thought among the contemporary thinkers of Shia's. The opposite theory separates the evidentiary aspect of rights from the affirmative dimension and argues that rights and duties are legitimate and subject in Islamic legal thought. The view, being similar to the Ash'ari view, is criticized by Martyr Motahari. According to him, Islam, in the guise of Sharia, is based on facts and reality, expressing the right and the law, not its author nor founder. Therefore, reason as a tool for recognizing truth, reality and nature is highly valued in legal epistemology. Of course, that never means all legislating nor rulings can be understood intellectually, but the correct true meaning is the possibility and openness of the intellect to understand the law, even if part of the above Sharia is to percept the intellect. But some people, by generalizing the exception to the entire Sharia law, have disabled reason and put the entire burden of a Muslim on worship, restrictly.

The subject of this article is the examination of the evolution of the principles of religion in Mu'tazilite theology with a focus on the semantics of the term "principles of religion." Determining the principles of religion has been of great importance to Muslim theologians. In the Mu'tazilite school of thought, the principles of religion initially began with two principles: monotheism (Tawhid) and justice ('Adl), and then throughout the history of theological discourse, this sect underwent transformations due to intensified theological and sometimes political disputes. Three additional principles - the intermediacy between intermediates (Manzilah bayn al-manzilatayn), promise and threat (wa'd wa wa'id), enjoining good and forbidding evil (amr bi'l-ma'ruf wa-nahy 'an al-munkar) - were added. The main question of this research is what changes in the semantics of the term "principles of religion" occurred during the history of this sect that led from those initial two principles to the final five? This article, in order to answer this question, employs a descriptive-analytical method to examine the semantic meaning of the term "principles of religion" and its evolutionary trajectory among the Mu'tazilites. It seems that the term "principles of religion" in this sect, based on their definition of faith, refers to the principles of belief and practice that are considered pillars of faith. The non-acceptance of these principles implies departure from the circle of faith and Islam. Among these principles, two belief principles, monotheism and justice, are among the main pillars of belief, while the three principles of intermediacy between intermediates, promise and threat, and enjoining good and forbidding evil are considered subsidiary principles extracted from the heart of the two preceding principles.

This paper is a commentary on the words of the Commander of the Faithful about the characteristics of the true Shiites. The Imam says: «والعدل منها علی اربع شعب: علی غائص الفهم وغور العلم وزهره الحکم ورساخه الحلم. فمن فهم علم غور العلم، ومن علم غور العلم صدر عن شرائع الحکم، ومن حلم لم یفرط فی امره وعاش فی الناس حمیدا» “And there are four kinds of justice among them: having accuracy in understanding, reaching the truth of knowledge, being good at judgment, and being resilient and patient; So whoever was careful and understood correctly received the truth of knowledge, whoever found the truth of knowledge was good at judgment according to the rules of religion, and whoever was patient did not fall short in performing his duties and was creditable among people.” Based on the words of the Commander of the Faithful, faith is supported and strengthened by four factors: patience, certainty, justice and jihad. The first two factors - patience and certainty – are manifested in mans’ individual behavior and the two factors of justice and jihad are manifested in his social behavior. Justice and jihad have been chosen because man is a social being and he must know how to live in society, what his duty is to others and what he should do.

Theory means claiming the inclusion of truth, and action is redefined as the final goal of liberation and evolution. But Judging the content of theory and the liberating aspect of action practically relies on offering a clear design of the foundations of the theory-practice relationship, so that neither too much attention is paid to action, and theory is changed in favor of action nor is theory overemphasized through critical distancing from shortcomings. Existence is the most important foundation that guides human identity and the category of cognition, and coexistence with them determines the aspects of the relationship between theory and action. This article seeks to explore the unifying foundations of theory and practice in Imam's intellectual system through analytical and documentary method. According to Imam's thoughts, since existence is based on justice, and the essence of justice is established in referring to the content of existence i.e., the relationship among its layers, there is a possibility for a new design of the problem of cognition and human beings based on the truth of justice i.e. non-dualism. This system of thought intrinsically justifies the aspects of the theory of change and social and liberating action within the context of the conflict between the recruited troops of reason and ignorance with regard to the goal of achieving the transcendent existence.

This paper is the description of the testament of Imam Mohammad Baqir (PBUH) to Jabir b. Yazid al-Ju'fi, one of his noble companions. Avoiding cruelty is one of the characteristics of the true believers from the viewpoint of Imam Baqir (PBUH), as his holiness says, "Do not oppress anyone, even if they oppressed you". Oppression is the opposite of justice and means exceeding. As a matter of fact, fulfilling human rights and avoiding oppression is the duty of Shiites. The origin of cruelty is ignorance, disregarding the happiness and attachment to the world, which are not the characteristics of believers and the real Shiites. This paper is the description of the types of oppression and its motives from the perspective of Imam Baqir (PBUH).

It is always a realisticidentification and analysis of the factors contributing to the realization of the unity of the Islamic ummah for Muslim recruits and thinkers, it is a matter of concern and concern; undoubtedly, to achieve the convergence and solidarity of the Islamic ummah .reading and analyzing the unifying factors From the perspective of the distinguished personality such as amir al-mu'minin Ali (Peace be upon him), It will be very important and plausible.

For this purpose, in this paper, by describing and analyzing one of the factors of creating unity, namely, justice and strategies that are working in this field, with the help of his word and practice, he has been dealt with.

In this research, the unifying elements that have been evaluated around the justice axis are: Establishing a just government, having rules justly, having a fair ruler And the creation of justice discourse in society.

The authors of the survey conclude that sweet nectar of unity is drived from justice and brings happiness and sweetness to communities and nations.

The issue of history has a long history of philosophical thinking, and one of the most important and challenging issues among philosophers and theologians is that in the most pessimistic case, God denies God, and in the most optimistic case, there has been a violation of certain attributes of God. For example, evil, and especially the excessive evil of absolute power and God's merciful wills. The purpose of this writing is to study the logical problem of evil and solve it from the perspective of the two Islamic and Western thinkers, Professor Motahari and John Hick. John Hick also believes in the mighty creator who created the best possible universe, while Hicker's view is that he is evil and develops the theory of "cultivating the soul," and the purpose of God is to create evil, to uplift human beings and He introduces his spiritual growth and makes it an agent of perfection. But talking about an unsolved problem and an "unknotted knot" in the name of evil exaggerates, and finally, the wisdom of evil is "mysterious", in other words, unconscious and beyond comprehension.

Ibn Arabi’s epistemology has an irrevocable tie with sharia. For Ibn Arabi, Sharia is the single route to the truth. Sharia is criterion for cognition, source of cognition and provider of double certitude in his epistemology. Sharia, in his view, acts as a criterion in the field of theory and practice. In theory, sharia is also a criterion in both intellectual knowledge and visionary knowledge both of which, the author believes, are comprehended with or without a mediator. The one who travels with his intellects toward the truth takes the divine religion as his model and imitates it so that he acquires the trinary of justice, knowledge and etiquette. Realization of these characteristics in the sacred realm necessitates attending the secondary causes. Ibn Arabi introduces these secondary causes as human “identity” and although considers it a barrier believes that it is an inevitable one and knowledge requires reverence to this barrier.

According to Some traditions in Shia’s hadith collections, the origin of human being or the very clay from which human being is created, and it is called‘Tinat’ in Shia texts, has a great role in man’s happiness or misery or becoming a man a believer or nonbeliever. According to the traditions God has created the believers from a pleasant and good quality clay which is called ‘Tinat Elleen’ while He has created the nonbelievers from an unpleasant clay which is called ‘Tinat Sejjin’. At first sight these traditions are totally contrary to the beliefs of free will of human being and the justice of God. Therefore different types of solutions has been suggested by the Islamic scholars to eliminate this contradiction. At this essay those solutions are reported, studied and criticized, and at the end a new attitude and solution has been suggested to interpret and explicate this traditions.

This paper investigates Ali Shariti views of Shi’ism, focusing upon his two books of ''Shia'' and ‘Alawite Shi’ism and Safavid Shi’ism’. Relying on his sociological view, Shariti, seeks to investigate religion based on a secular viewpoint. Therefore, his conception of '' intercession'' and ''justice'' and certain other issues is different from the one offered in Islamic traditions. Among the infallible Imams (pbuh) and their followers, he has taken into serious consideration those Imams who have risen in revolt against the dictorship of the ruling class, and among Imam's followers he speaks more about Abuzar and makes no mention of other figures among Imam's followers. In certain occasions, he raises a topic for discussion without any reason with no reference to a verse or tradition as evidence. The present paper has explained the subject in question using analytical-descriptive method.

In Allamah Mohammad Hussein Tabatabaii's view, the essence of justice is equality and balance among things, such that everything is placed in its deserved position. He believes that justice is coextensive and concomitant of goodness. On the other hand, in his Al-Mizan Commentary, he bases divine acts on rational goodness and badness. In his view, therefore, divine command and forbiddance are based on justice as well. In philosophical and theological books, he resorts to several transmitted and intellectual proofs to prove divine justice. The present paper attempts to review some of these proofs which Tabatabaii believes can be used to prove divine justice. Some of these proofs are the proof of Necessary Existence by itself, God's being by essence, proof of the Righteous, and proof of Providence.

Surveying western studies on Shi’ism، this paper seeks to investigate the western scholar’s knowledge about the logical and rational principles of Twelver Shī’a (Adl and Imama). so first I will review، in some aspects، the works of Madelung، Bar-Asher، Kohlberg، Wansbrung، Buckley، Watt، Halm and Newman، and in the end of the article، respect to positive and negative aspects of the works، I will propose some shi’a’s elements by which scholars revise the twelver shi’a theoretical and practical presentations.

One of the intellectual foundations of Twelver theologians, addressing important theological issues, is Divine Wisdom and that God is Wise. It traces back to topics such as the rule of rational badness and goodness, the rule of grace, the need for sending prophets and appointing the Imam, purposefulness of God’s acts, suffering, equity and other theological issues. Imami theologians sometimes consider God’s Wisdom as “His refrain from any bad action, and disturbing the obligatory”. This is the most important semantic layer of Divine Wisdom which is identical with the concept of Divine Justice. In this paper, the authors try to have a functional approach to the concept analysis of Divine Wisdom in Twelver theological thought. They have partly pointed to the reasons for considering them as identical concept. Based on the perception any kind of bad act, such as being unjust, being vain, false, and defeating the purpose, etc. is denied of the Wise God. In the light of the root of the words, Imami theologians sometimes mean Divine Action and Firm Creation and sometimes the best and true knowledge of all things. Analysis of Imami theological thought indicates that the Divine Wisdom, in terms of its meanings, can be of essence or acts attributes.

In general, what is considered to be a part of the "philosophies of…" – which is to say the different branches of philosophy like philosophy of law, philosophy of religion, moral philosophy, etc. - pertains to the late modern period in western philosophy and has not been tackled as such in classical philosophies such as Islamic philosophy. Of course, on a formal basis, this statement is true since, for instance, in classical Islamic philosophy, we cannot find a branch of philosophy called "philosophy of religion", even though its main issues are tackled in philosophy in the broad sense. However, within the tradition of the Islamic philosophy, a quite complete and coherent set of issues concerning philosophy of religion has been expressed in Avicenna's philosophical system. His view on the subject is presented in the tenth article of Avicenna's Metaphysics of Al-Shifa, which includes more or less the most important issues which must be dealt with in the philosophy of religion on the basis of an a priori approach of its subject – I said a priori because in general, actual books concerning philosophy of religion do not present any precise definition or criteria to delimitate the subject of this branch of philosophy, and each writer tends to present a series of issues which are in some sense linked to religion and especially to God's existence according to his personal taste.However, in a rational philosophy linked to the classical tradition - such as Avicenna's philosophy, the subject of which is being qua being and issues of which are the essential predicates of this subject -, the first question is that each new philosophical issue must be an essential predicate of absolute being or being qua being. Therefore, we ought to find a logical status in the system of absolute being for the "philosophy of religion" and all "philosophies of ". The main characteristic of Avicenna's philosophy of religion is the rationality of religion as well as its perfect correspondence to the a priori principles of the speculative intellect. While presenting the issue of justice as the criterion for the need for religion, his philosophy also benefits from the spirit of the Gnostic theory of the Perfect Man which reflects the characteristics of a Shiite philosophy of religion.

The subject of divine attributes is one of the most extensive subjects in history of Islamic thought. Muslim theologians have divided divine attributes –looking for a better understanding of it-over different factors. One of them is division of the divine attributes into Active and Essential. Reflection on Active attributes helps to find two different groups of these attributes. The first group predicated on The Supreme by means of addition of actus; such as Reviver, Creator, Sustaining …. There is other wellknown group called Actual Attributes. In fact, they are the attributes of action of The Supreme and predicated on him-The Supreme by means of that action, such as Veracity, Justice, and Wisdom. In this essay, we are to prove the second group attributes besides its distinction with the first group attributes.

The basic principles of western political philosophy has been laid down by Socrates and his most prominent disciple Plato. This question has always been important for Plato: which state is better and which is more just and who has the appropriate qualification to govern the people? Today this question is urgent for the states.Plato wrote many treatises which the most important of them is “Republic”. His political philosophy has been expounded in this book. “Republic” is one of the most detailed and most exciting philosophical text that has ever been written. In his most treatises Socrates is the main spokesman. The subject of the dialogues in the book is the nature of justice. Justice in this context means goodness or moral virtues and ideal perfection of man. Plato regards the government a kind of art or technique in which like the other techniques or arts the benefit should be the main concern. Moderation and harmony are the most important thing and excess and negligence should be avoided. If someone insists on his egoistic inclinations, this brings about disorder and chaos. Plato has in mind a state which like the human body has three parts. He imagines that in this state in place of head, chest and abdomen we have governers, guardians and labourers. Just as the healthy man reacts with harmony and proportion, so the sign of a virtuous state is that every person knows his place in it.