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

"Social monotheism" which is a novel approach to understanding the most fundamental doctrine of Islam, i.e. "monotheism", and supports the theoretical foundations of the realization of a monotheistic society, has various functions that need to be addressed due to their significance and the lack of research in this regard. Among the theoretical functions of social monotheism is its impact on Islamic sciences and their philosophy, which this article seeks to explicate, taking an analytical view, using library data, and focusing on a social comprehension of monotheistic verses. The findings of this article which is based on an analytical approach and the library method, prove the hypothesis that the dominance of the social monotheism discourse over the academic atmosphere of seminaries and universities, by influencing the topics, goals, and objectives of Islamic sciences such as theology and mysticism, may pave the way for transformation in these sciences and this article touches on its evidence and some instances. The result is that with the social reading of monotheism, Islamic sciences can be revised with a new monotheistic approach and in accordance with the needs of contemporary Islamic societies.

The science of logic, with a history as long as human thought, was compiled by the Greek thinker Aristotle (322-384 BC) in separate books, and his early commentators divided it into nine parts under the title "Organon" and this work in the beginning of Islam was gradually translated into Arabic by Syriac Christians. Kennedy, Farabi and especially Avicenna converted Aristotle's nine-part logic into two parts with logical reasoning. By changing the position of chapters and content of logic based on scientific reasons, increasing and changing the topics related to categories, theorems, contradictions and reverse theorems, and dozens of other cases, they created a fundamental transformation in logic. Al-Ghazali is a follower of Ibn Sina in compiling his logic into two parts, but he is essentially an Islamic theologian and jurist, and he approaches logic with this attitude. In the interaction between Aristotelian logic and jurisprudence and Islamic principles, he presented logic with words, concepts, and practical examples of Islamic sciences and jurisprudence principles, and gave it a logical direction by reasoning and rationalizing the principles of jurisprudence, especially jurisprudence analogy. Gharali's logical and principled works are different from the works of the past, because in addition to using words in Islamic sciences that change logical concepts, he considers analogy and reasoning as the basis of logic, and he extracts analogy from the Qur'an and uses reasoning as the only means of understanding of the Qur'an. This article tries to describe this interaction with a descriptive-analytical method.

 To answer the question whether in the process of production of Islamic humanities, we will see a change in the nature and foundations of these sciences, or only by maintaining the nature, changes in their identity will occur? Finally, the preference of the founding view over the refinement view is one of the aims of this article. 

In collecting information, the author of the article has used the library method and in inferring the point of view, has used the descriptive-analytical method and in his functions and results, has used the ijtihad method.

While criticizing the monotheistic view, the dualistic view was accepted for some reasons.

First: the nature-building elements of these sciences are influenced by factors such as theological propositions and the result is the Islamism of these sciences, so Islamism is related to the nature of the humanities; Second: The acceptance of the theory of Harmony (Tanasogh) in the criterion of the distinction of sciences and the requirements of the three-level relationship of the components of science can provide a good justification for accepting this claim. On the one hand, in the discussion of religious science, the meaning of the discipline is central, and on the other hand, the effect of the propositions of Shiite theology on the components of humanities In terms of territory, is maximum and in terms of quantity, is fundamental, so that There is no choice but to propose new nature-building elements in the Islamic humanities.

Religion and prophets aimed at making human’s personality and guidance, happiness and training. The present research intends to find a meaningful relationship between islamic and human sciences from martyr Motahari’s point of view.
The method of this research is qualitative sight using descriptive method with content analysis with library method for answering the question of relationship between Islamic sciences and human sciences from martyr motahari,s perspective.
1- Islamic science isn’t limited to idiomatic islamic science but is effective in human’s development and meets the needs of society, if they have the nature of, some one to some one, they will be in the group of islamic science. 2- Motahary’s perspective is to produce islamic human sciences in some subjects like education and training, morality ,society and history ,women’s right and family matters, leadership and policy and even economy.3- the human sciences of west goes to the way of secular with the targets of physical and humanism and is limited to an experimental method in this reason that it had been formed in the context of naturalistic ideas.
Human sciences and islamic sciences from Martyr Motahari’s perspective has monotheism fact, nature- oriented fact and it is documented with the source of the revelation and tradition and votes of islamic thought and methodically , in addition to natural science and statistical, it seeks help from rational, intuitive and revelation.

Approaching to the capacities and capabilities of Islamic culture and sciences in the contemporary era and enjoying them well for civilization-building and more complete adaptation to the global new movements have necessitated provision of contexts and thinking in new knowledge of the Islamic Human Sciences. Description and analysis of the problem based on the realities of Humanities and Islamic Human Sciences and comparison of supporting and opposing comments about Islamicizationof sciences. The process of Islamicizationof sciences، in spite of its minor differences with the localization of knowledge، requires accurate understanding and cognition of requirements and challenges and avoiding monopolistic views in resolving them. Despite the lack of acceptance by some experts and scholars in terms of theoretical foundations and operational methods، the approach resulted from this process implies the existence of some sort of teleological unity and significant relationship between the Islamic areas of knowledge. If the preceded attitudes and mentalities among the Islamic scholars about this issue are revised، the extent of compatibility and incompatibility of these areas of knowledge with the scientific achievements of the West can be measured and a new insight of epistemology can be opened to reality-seekers. In fact، the process of Islamicizationof sciences- if it is done in the right path and considering the separation between different statements of a science and monopolistic views among the scholars and experts of that sciences- will bear important results such as constructive interaction of science and religion، development of interdisciplinary studies، provision of efficient and value-creating cognitive patterns based on divine worldview، establishment of a harmony with growth and development of other sciences، promotion of coordinated systems in applied fields of Islamic society، reduction of cognitive gaps، and generation of new research necessities

This article firstly exposes the speeches of the Grand Ayatollah Abdollah Javadi-Amoli – the learned master, philosopher, theosophist, Faqih, and prominent interpreter of the holy Quran- as the prologue for the study on his thought. In this exposition, the pillars and the results are segregated. The pillars are as: 1. Study of religion; 2.Study of Science; 3.Study of philosophy; 4.Study of intellect The results are as: The meaning of Science as being Islamic based on the aforementioned principles; identifying the responsibilities in relation with the sciences of the modern era. The evaluation of Javadi-Amoli’s thoughts is conducted in this form; through this evaluation some questions are raised and the truthfulness of the proposed principles and the results are dependent on the answers. In this article the reading is presented that shows two completely different theories could be taken from his thoughts; based on one theory most of the available sciences is Islamic without any serious changes and based on the other theory most of the available sciences need fundamental changes. According to the writer of this article, one of these two theories is totally acceptable and the other theory has serious problems and ambiguity in the principles and consequences.

Hasan Hanafi who is among the contemporary Egyptian intellectuals has his own intellectual and epistemological foundations borrowed from schools such as Husserl’s phenomenology, Marxism and socialism, relativism, pragmatism, empiricism, humanism and historicalcivilizational approach; and, relying these foundations, he studies the Islamic heritage. In this view, heritage is not something sacred, rather it is a historical development and a social evolution and there is no standard against which false and truth may be theoretically recognized within it. Hanafi’s historical approach has been intertwined with his Marxist approach and the result is a materialist interpretation of the fundamental principles of religion. His view to the West, human sciences and Islamic sciences is not something new and specific to him; rather, its general spirit and main features are shared by many westernized intellectuals in the Islamic world and should be seriously and fundamentally criticized. The present article is aimed to do so.

Ethics and feqh are two Islamic sciences. Many scholars have tried to introduce their distinctions. It, however, seems that the most difference in the field lies in intention and motivation as basis in ethics but in feqh only in worships; though in this case also ethical motivation is of higher effect than feqhi intention. In fact, in feqh the conditions for the correctness of actions have been offered while in ethics the conditions of their being accepted. The former notices the appearance of action and thereof its being correct or incorrect; the latter, however, notices its depth as being a scale for purity of intention and motivation. Being of courage and intention to sin in leaving unlawfuls and in the case of kinlling somebody proposedly, when spilled in vain, can be counted as cases for the difference.