جستجوی مقالات مرتبط با کلیدواژه "martyr motahari" در نشریات گروه "فلسفه و کلام"

Science policy, as one of the fields of public policy, requires a theoretical basis in which the nature and mission of science, its functions and fundamental issues are formulated. The analysis of this theoretical basis in Islamic thought, and more specifically in the thought of martyr Motahari, has received less attention from researchers. On the other hand, until now, Martyr Motahari's view on science has not been formulated in a coherent way. in this research, the policy issues of science in Martyr Motahari's works have been explored with thematic analysis method and inductive comparative approach. the results of the present survey indicate the following findings among the policy components of science in the formulation of science from the perspective of Martyr Motahari: Belief in the discovery of science from reality in certain sciences and the theoretical value of having these sciences, belief in the practical utility of experimental and creditable sciences and the practical value of having them (essence of science), determining "power, honor and independence" as (goal of science) Paying attention to the independence of scholars from the power class and preserving their freedom (politics of science), firmly believing in the honor of science and avoiding its complete surrender to market relations and the commodification of science (economics of science), condemning the business view of science, trying to keep it free and using it in the way of good (ethics of science) and ultimately considering science as out of place (communications of science) Islamic thought has an original view of science and abandons the mere view of science as a tool. For this reason, the policy of science in this thought, in various economic, political, communication and social relations, is such that while maintaining its high value, it can be used the most in order to realize the interests of the Islamic society.

Argument of order, with different interpretations and from different perspectives, has been noticed by scientists. Islamic thinkers disagree about the value of this argument. Some philosophers believe that arguments based on order have no Argumentative value and they do not have enough strength to prove and recognize God. In return, a group of theologians have defended this argument and emphasized its special advantages. This research, with a descriptive-analytical and critical method, has evaluated the validity of this argument as the most general way of knowing God from the point of view of these two great thinkers. In this way, it is possible to know God with the reasons that have the highest level of perfection. As a result, Shahid Sadr's interpretation of the proof of order is based on the theory he adopted in epistemology and considering the problems faced by other interpretations of the order argument, including the interpretation based on "rational logic", It seems that the way proposed by Martyr Sadr is the best way to validate the order argument as a precise philosophical argument.

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.

Positivism as a specific notion to the realm of science and knowledge (ma'rifah) has been criticized by many philosophers. Among this, the critiques of martyr Motahari and Jürgen Habermas to positivism as philosophers with a realistic view in their period have been observed by others and have strengthened the critical approach to positivism in philosophy, humanities and social sciences. In this research with the comparative method, it has been investigated the evaluation of the origin, methods and the prerequisites of these two scholars’ critiques to positivism in three domains: epistemology, methodology and axiology and this result has been achieved: from one side the unification of the realistic opinion of both thinkers to the issue of knowledge has established the commonalities between these two thinkers in their critical views to positivism and the requirements and results of this opinion and from the other side the differentiation in the origin and the way of their critical opinions to positivism causes to emerge differentiation (polarity) between these two attitudes. Even though the critical look of both philosophers is lacking the criticism of positivism from the point of anthropology.

In contemporary times, the prevailing view among thinkers is that, the Hume's critiques of the argument from design has only undermined and discredited allegorical and deductive expositions on this argument. Hence, in this paper, we are going to study the Hume's challenges of the argument from design's major of a syllogism to find a suitable answer for them. Using a descriptive-analytical method, this paper seeks to answer the question of whether the argument from design capable of resisting Hume's doubts? And could there be any reasonable defense of this argument? The findings show that, most of these challenges do not have the right logic, but even though his alternate explanation of the tangible order, which is visible in the universe and approved by biology, is impossible based on the accident and chance, it is not impossible.

"Fitra" or innate nature is an existential issue and a part of man's nature which is related to man's incorporeal or spiritual dimension. There is no disagreement among Islamic thinkers over the existence of the divine Fitra which is a ground for innate desire for seeking and knowing God. It seems that the difference lies in ways and methods to prove Fitra, the characteristics of innate affairs and its relation to religion. Hence, there are diverse and somewhat different views in their works. Using a descriptive-analytical method and studying the views of contemporary Islamic scholars which are derived from the Qur'an and the divine tradition, this paper seeks to prove the existence of "Fitra" and its position. The research findings show that Islamic scholars have proposed rational and mystical intuition, historical and experimental evidences, and rational and narrative arguments to prove the existence of "Fitra" in human beings. The most important evidence in this regard is rational reasoning, and the other arguments are regarded as supporting evidence.

Islam emphasizes on the high status and dignity of man’s personality because, in Islam, man possesses some inherent assets, such as divine spirit, free will, most appropriate creation, position of God’s vicegerency, and the like. Not all creatures have access to such assets, but all human beings do have them, regardless of their gender, race and age. The present study seeks to answer this important question: ‘’what is the role of man’s inherent dignity in his social and moral education’’? Using a descriptive- analytical method, it tries to answer this question in the light of Martyr Motahari,s views. The research results indicate that the trainee’s awareness of his/her own human and God-given dignity and, in turn, his/her belief and insistence on preserving and promoting this existential asset has its influence on regulating and improving social relationships , interactions, maintain acceptable standards of behavior and then realizing moral and social education.