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

Islam demands the dignity and authority of Muslims in all fields, including the economic field, and work and production are the prelude to achieving this goal. Therefore, Islam attaches special importance to work and production and invites Muslims to it, and in a situation where the enemies of Islam are trying to bring them under their control by attacking the economy of Muslims with various tricks, Islam by enumerating the obstacles to the growth of production and relying on Various production activities invite them to face the enemies. Removing the obstacles to production and achieving the growth of production and self-sufficiency of Muslims and getting rid of the need from the lands of disbelief requires flawless methods and solutions that can only be extracted through a transcendental and divine school. Using the descriptive-analytical method and relying on the verses and sayings of the noble Imams, this research aims to introduce the obstacles to the growth of production in order to achieve the growth and economic authority of Muslims. According to the results, the obstacles to production are: polytheism, blasphemy, lack of necessary exploitation of natural capital, extravagance of production resources, sterile economic activities, wealth accumulation, concentration of wealth in the hands of the rich, lack of specialization in production, eyeing the enemy's facilities, usury, non-observance of production principles and standards in Islamic society.

In this paper we compare perspectives of Nahj-albalaqa (by Imam Ali (pbu) and Mathnavi (by Rumi)) on the obstacles of human perfection. Three most important obstacles are: soul commanding evil, Satan and love of this world. These three obstacles are mothers of the others and generate them. According to Imam Ali, when the soul get the divine nature it will not prevent man, but Satan never stops enmity against human. But Rumi believes that the danger of the soul is more than that of Satan. Both Imam Ali and Rumi mention two aspects of this world: deceptive aspect and advisor one. Whenever it becomes an instrument for Satan and soul commanding evil, it will be an obstacle of human perfection.

Having searched for the traditions about confidence in God, and summing up, classifying and processing the data, the present paper demonstrates that the question of confidence in God is confirmed by traditions. Traditions refer to endeavor and friendship with the Holy Prophet's household (peace be upon them) as prerequisites for confidence in God, and refer to taweeth (amulet) and augur evil as the obstacles of its realization. This paper examines the relationship between confidence in God and self-confidence, and underlines the prerequisites and obstacles to confidence in God which are mentioned in traditions. It is emphasized that lawful amulets can be used together with confidence in God and good omen can be a substitute for confidence in God. Confidence in God requires endeavor as it complement. Another prerequisite of confidence in God is friendship with the Holy Prophet's household. Self-confidence gets meaning when associated with confidence in God and His servitude, and both self-confidence and confidence in God are very close together.

Organ transplantation as a new medical problem and one of medical important achievements is regarded to be a token for the upgradation and capabilities of medical centers. Though the phenomenon of brain death and, consequently, the possibility for organ transplantation has led to new hopes for saving a great numbers of sick people, it has been followed by many ethical, cultural and legal rights. This paper has intended to survey some of the current problems in the field with regard to the views of those in agreement and those in disagreement. The important of human life and the necessity for protecting it as a religious duty in the view of Islam from one hand and the weight given to new scientific findings necessary for human life by Islamic teaching from the other, would provoke us to know medical progress in full agreement with shariah. Trying to remove the obstacles and difficulties in the way of organ transplantation, particularly with regard to the emphasis made by Islamic ethics on decreasing the expenses of caring the sicks of brain death and causing hope in the sick in need for transplantation, would prevent immoral and unlawful measures of profiteers.

This paper intends to provide answers to the following questions: 1) What are the potentials of Islamic philosophy for child training? and 2) If these potentials have not been openly used in the history of Islamic philosophy, what are the obstacles that stand in the way of training in this school? Therefore, in this paper, the writer deals with the two affirmative and negative dimensions of Islamic philosophy concerning the subject of children and training during childhood and brings some arguments demonstrating the existence of the obstacles that impede the treatment of children and training during childhood in Islamic philosophy. One of them stems from the definition of philosophy in Muslim’s intellectual tradition. Traditionally, philosophers’ definition of philosophy, which was also the dominant definition, denies the possibility of social and educational responsibilities to it. The second obstacle is related to the nature of limiting the intellect to philosophers. While in social and educational philosophy it is indicated that normal people also enjoy the gift of the intellect, in the texts of Islamic philosophy, we observe that intellection and, in a sense, philosophizing is exclusively for a specific group of people. Moreover, philosophers’ lack of belief in the idea that human beings are civil by nature has denied to them the responsibility of training children and the possibility of dealing with the subject of children. Nevertheless, the same philosophy has certain potentials for such important tasks from some angles. In this regard, we can refer to the teaching of reasoning and critical thought, on the one hand, and living a philosophical life, on the other. The latter is the same as philosophy as experience, which suggests living like a philosopher. Following this line, the philosopher goes into the society, particularly among children, and transfers his philosophical findings to them as a living experience.