جستجوی مقالات مرتبط با کلیدواژه "علامه مصباح" در نشریات گروه "فلسفه و کلام"

One of the most important and productive discussions in the philosophy of humanities is to prove the realism of human values and reject relativism. According to the Islamic philosophy foundations in the philosophy of humanities, the human values have their roots in objective realities and human mind, irrespective of the conditions that surround it, can comprehend those realities and make others know them too. This means that if we want to comprehend the realities of humanities and the values discussed in it, we must completely free our minds from the personal tastes and understandings, as well as the general tastes and collective agreements, and rely on the intellect and the intellectual arguments. But some believe that even with this assumption, freeing the mind from such conditions is not possible, since the course of the intellectual argument must eventually end at two fundamental self-evident propositions and there is no proof of their conformity with the real world but that the mind and the mental structure, at present, is such that it prefers these propositions over their contradictions. Thus the self-evident propositions, instead of conforming to reality, are accepted due to their conformity with the mental structure and its conditions. Hence they are relative. When the fundamental self-evident propositions are considered relative, all the propositions based on them, especially the humanities, are relative as well and dependent on the mental structure. On the other hand, some Muslim thinkers have answered this issue by dividing the self-evident propositions to propositions of inner experiences (wijdāniyāt) and primary premises (awwaliyāt). Their answer with regards to the wijdāniyāt is clear and acceptable due to the fact that its representation is present near the soul. But the criterion for the truth of primary self-evident premise is always under discussion and is subject to many controversies. Here, Allamah Misbah guides us towards a novel answer. He seeks the criteria of truth of these propositions in the return to the knowledge of presence. The main objective of this paper is to precisely explain this theory in the section on the primary self-evident premises and their strong relationship with the subjective consideration of humanities. Therefore, with hope in Allah, using the descriptive analytical approach, we try to present a convincing discussion on the value of comprehending the humanities and answer the concerns of thinkers, raised as a result of ambiguity in the criteria of truth of primary self-evident premises.

Being based on a set of beliefs, values are prescriptive entities which are organized and presented as to realize the contents of those beliefs. Beliefs as foundations and values as dos and don'ts are in fact considered to be two main cornerstones of a school of thought. It is a fundamental problem in the realm of values to identify criteria for value concepts. To pursue this aim, the present paper seeks to explain the above-mentioned criteria from Allamah Misbah’s standpoint by using an analytic descriptive method and sometimes adopting a traditional deductive approach. The findings of research show that the criteria for weighing up values, which are considered by Allamah Misbah, may involve elements such as capability to be systematized, authenticity, rationality, stability, transferability, depth, being in line with the end of creation, strength, divine guardianship, and motivation. The collection of Allamah Misbah’s works and in some cases his rules of conduct are among the sources and tools of this study.

The possibility and manner of Islamic humanities is one of the issues that have been considered by many Muslim scholars and thinkers in recent decades. One of the ways that can help the advancement of this field of study and solve its problems is the comparative study of the opinions and theories of prominent and influential personalities in this field. For this purpose, the present article tries to briefly review some of the most important similarities and differences between the views of Allameh Mesbah Yazdi and Seyyed Mohammad Naqib Al-Attas in this field by descriptive-analytical method. Among the similarities can be found such things as: the possibility and necessity of compiling Islamic humanities, basing Islamic humanities on their own principles, denying the limitation of empirical methodology, critique of secularism as one of the important and basic principles of humanities Western and ... pointed out. Regarding differences, such things as: definition of science, religion and religious science, the criterion of truth and falsity of propositions, the place of intuition in the tools and sources of cognition, ontology and its impact on Islamic humanities, etc. It is a mention and a reference. Keywords: Religious Science, Islamic Humanities, Allameh Mesbah, Seyed Mohammad Naqib Al-Attas.

This research is based on two presuppositions: first is that disciplines of knowledge -including humanities- are organized and systematic and second is that we ought to seek for the impact of religion on science in the philosophy of science. Having adopted a descriptive-analytic method, this essay goes to study the relation between science and religion in the light of Allamah Misbah’s view and through a process-centered approach. The scheme of knowledge and its main constituents as a passive element stands on one side, and Allamah Misbah’s theological principles concerning the scope and aims of religion as an active element in man’s life stand on another. The study of the two sides leads to the conclusion that the subject matter of humanities -due to their close ties with the aims of religion and in the light of cognitive value of narrated propositions of religion- is to be revised. Any change in the subject-matter entails a modification in the structure of issues and propositions of humanities. The tie between subjectology and methodology and the perplexity of the subject-matter of humanities gave rise to the need of the scheme of humanities for revealed traditions along with none-revealed resources and their influence on it. Moreover, viewing the impact of religion on the goals of knowledge, normative propositions as a part of humanities come under influence, too.

Allameh Mesbah's educational principles in this article are taken from his spoken and written works, which refers to a part of the teachings of the Qur'an in the field of Islamic education. This article first mentions Allameh's point of view in this field under the title of "Practical Principles of Islamic Education" and then, by searching his works, it has extracted a collection of general principles of education. Using a descriptive-analytical method this paper seeks to familiarize the audience with Allameh Mesbah's views on the principles of education. These principles are: the principle of the necessity of paying attention to human free will, the principle of continuity and endurance, the principle of prioritization, the principle of grounding in the educator, the principle of gradualism and moderation, the principle of paying attention to individual and social differences, the principle of paying attention to nature and its characteristics, the principle of the need to seize opportunities, the principle of the necessity of the educator acting upon his knowledge, the principle of the need for being responsible and balance of responsibility and ability in the educator, the principle of acceptance of laws and regulations (by instructor) and the principle of precedence of spiritual materials over material materials.

This article seeks to examine some of the characteristical and scientific advantages of Allameh Mesbah and Khajeh Nasir al-Din al-Tusi, two Shiite International Scholars, in terms of educational performanc. Using a descriptive-analytical method and given the direct connection between the works of these two scholars with Islamic teachings, this paper has been proposed. Despite the long period between Allameh Mesbah and Khajeh Nasir al-Din al-Tusi, the similarities between these two noble scholars in education, scientific status, scientific activities, student training, and authorship are relatively high. As Khajeh Nasir al-Din was prominent in the seventh century in these cases, Allameh Mesbah was unique in the present era in the variety of works, student training and the establishment of effective scientific centers. In addition to these advantages, Allameh Mesbah has characteristics such as strong religious motivation, global thinking in the publication of Islamic sciences as well as effective management, the results of which can be clearly seen in most scientific centers in different countries.

Philosophical concepts play a significant role in the course of thinking and discovering the truths of what there is. Thus, the connection of philosophical concepts to the external world for discovering the truths of what there is has called the attention of the sages. Some of them have argued that those concepts are mental and thus mentally constructed so that they have no referent in the outside world at all. Others, however, have embraced that they have some sort of referent in the outside world using the terms that “their formation is mental” but “their application is external”. They have thus illustrated how philosophical concepts exist outside in order to avoid the infinite regression in their coming to being -which gave rise to consider them purely mental thus abstract.      The above two terms have been interpreted differently. Some philosophers, for example, proposed copula in order to explain the external application of those philosophical concepts; though, the interpretation through copula does not suffice as an answer and sinks into much obscurity. That is why, in his point of view, Allamah Tabatabaii has suggested a very precise interpretation of copula saying that such concepts exist outside but not separately from their source of abstraction in the external world, that is to say they do not have independent referent outside separate from their subject thus they (the philosophical concepts and their outside subject they refer to) exist in one identical being.    In contrast, Allamah Misbah does not make use of copula, though he embraces the idea that philosophical concepts and their referent subjects exist outside in one identical being. In their essay, the authors have adopted the descriptive-analytic method in order to explain the issue in the two celebrated philosophers .

There are different opinions about the language of the Quran and its characteristics, as one of the examples of the language of religion. Some authors find this language meaningless, unreal, mythical, allegorical, and so on; some others consider the language of the Quran, only in some verses, the language of a certain custom. These opinions are sometimes different, and in some cases contradictory to each other. This paper seeks to explain Allamah Mesbah's viewpoint about the Quranic language. According to his works, the language of the Quran in their view, in general, is the same as mores; the common language of the wise people, and of course there are some differences. In this language, as the common language of the wise people, a variety of literary techniques such as metaphor, figurative expression and proverb have been used so that the language of the Quran is always at the height of eloquence and rhetoric and this is a remarkable aspect of the miracle of the Quran. On the other hand, there are other opinions about the language of the Quran, which consider it as allegorical, mythical, and so on. Of course, in the opinion of the professor, the language of the Quran has some characteristics that distinguish it from the ordinary human language. Universality, in terms of verisimilitude, the real foundation, lack of condemned expediency, and being multi-layered (having hidden meaning) are among them.

Delving into 'Allamah Misbah's lectures and written works, the present paper describes and analyzes such issues as the relationship between this world and hereafter, constant need for religion, all-comprehensiveness of Islam, and the aim and domain of religion as the theological foundations of his novel view on religious science. 'Allamah Misbah believes that man is essentially and constantly need of religion, and as the last divine religion, Islam is an eternal religion. An intra-religion study shows that religion is not intended to explain external realities and the descriptive issues of the very human and natural sciences are not essentially part of the religion, because the main mission of religion is showing the way of perfection- nearness to God- by demonstrating explaining the rules governing man's volitional acts. However, the special attention given to the aim and domain of religion shows that religion is present in all the fields of human life, including natural sciences and different branches of human sciences such as management, philosophy, politics, etc. Consequently, these sciences can be truly referred to as religious sciences.

Taking into account the weak points of the extant humanities on the one hand and the strong points of Islamic humanities on the other, one would find out that there is an undeniable necessity for discussing Islamization of humanities. Thus recognizing and removing the obstacles in this way, we should find some mechanisms towards Islamization of humanities. According to Allama Mesbah, to create a development in humanities, we should reconsider their foundations based on Islamic teachings on the one hand, and benefitting the proper method, we should emphasize the application of Islamic regulations and values in them. Investigating into the works of Allama Mesbah, explaining humanities and Religious humanities as two important keywords, and reviewing the weak points of the extant humanities, the present article seeks to study the necessity of Islamization of humanities and identify the obstacles as well as the mechanisms towards Islamic humanities. The article ends with general conditions of Islamization of different disciplines from the perspective of Allama Mesbah.