Rereading and interpreting the ideas of leading Muslim thinkers
mohammad dadseresht; nafise moghise
Abstract
The fundamental issues of a knowledge are often answered and explained in the philosophy of that knowledge. The question of the essence of the society is also a question that the philosophy of the social sciences is concerned. Throughout history, many scientists have sought to answer this question, but ...
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The fundamental issues of a knowledge are often answered and explained in the philosophy of that knowledge. The question of the essence of the society is also a question that the philosophy of the social sciences is concerned. Throughout history, many scientists have sought to answer this question, but little has been achieved. Muslim scholars have also sought to explain the essence of society by identifying the relevant words in the Holy Qur'an and identifying the characteristics of the words, but this does not seem to be useful either. This article, while explaining and criticizing the definitions of society from the perspective of Qur'anic thinkers, seeks to find out the definition of society from the perspective of the Holy Qur'an. The Holy Qur'an summarizes the common point which leads to the emergence of society in the word of “Wilayah” and mentions a kind of transcendental relationship between individuals based on faith or infidelity and their related actions, referred to in this study as social guardianship. The present article, which has been documented in a descriptive-analytical and inferential way with an inferential interpretation method, argues that in explaining what society is, the Qur'an first considers the essence of society spiritual and not dependent on geography, tribe, race, and language and secondly, according to the Holy Qur'an, society refers to a set of human beings who together have a social guardianship based on vision and actions consistent with faith or disbelief.
maryam shaban
Abstract
This study entitled "Pioneers Sociology of Childhood in Iran: Motahhari, Shariati, Philosophical" seeks to identify the first ideas about social and cultural analysis of children and childhood in Iran.The method of this research is document analysis. The results show that despite the philosophical ideas ...
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This study entitled "Pioneers Sociology of Childhood in Iran: Motahhari, Shariati, Philosophical" seeks to identify the first ideas about social and cultural analysis of children and childhood in Iran.The method of this research is document analysis. The results show that despite the philosophical ideas of thinkers who have discussed the child and childhood, based on currents and Social and cultural events of Iranian society, especially the challenges of religious scholars with the secularization programs of the Pahlavi government, such as Motahhari, Shariati and Falsafi started a sociological view (based on social and cultural contexts) on children and childhood in Iran. All three thinkers envision an ideal society in their own intellectual space, the most important feature of which is an Islamic religious society centered on Shiism. The necessity of such a society, in their view, is the existence of activists with a Shiite religious character and spirit. Therefore, children, in their view, are potential actors for the ideal society that should be prepared with religious education. For this reason, according to all three thinkers, the most important structure in today's society is the education system; The most important actors in today's society are children; The most important specialists in the current society are scholars and religious specialists and the most important roles in the current society are the role of parents, educators and teachers as the main forces in educating children.
Rereading and interpreting the ideas of leading Muslim thinkers
mohammad amin mirzaey; mohammad ali tavana
Abstract
The concept of freedom dates back to the constitutional era in the Iranian intellectual arena; nevertheless, the philosophical reflection on it among Iranian thinkers is a more recent phenomenon. Among recent Iranian thinkers, particularly Morteza Motahari and AbdolKareem Soroush, there have been deeper ...
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The concept of freedom dates back to the constitutional era in the Iranian intellectual arena; nevertheless, the philosophical reflection on it among Iranian thinkers is a more recent phenomenon. Among recent Iranian thinkers, particularly Morteza Motahari and AbdolKareem Soroush, there have been deeper intellectual conflicts in terms of the issue of freedom. What are the similarities and differences between the two thinkers regarding freedom question? How Motahari and Soroush define freedom? What are dimensions and limits of freedom from the perspective of these two thinkers? The findings of this article suggest that Motahari is confronted with the issue of freedom with theological assumptions, and therefore, he considers freedom as the existence of freedom and will in the human being, which is necessary for human spiritual excellence. The other thinker, Soroush, considers modern liberal assumptions (in particular favoring a positivist methodology and pluralistic ontology) and distinguishes freedom as the highest human value. At the same time, both thinkers, under the influence of Islamic and mystical beliefs, identify two dimensions for freedom: internal freedom and external freedom. Evidently, Motahari emphasizes more on internal freedom while Soroush's emphasis is on external freedom. Meanwhile, both thinkers believe, Sharia (Islamic law) and morality limit freedom.
shahnaz sedaghat zadegan
Abstract
The main aim of the present paper is indicating the social role of philosophy according to two Muslim thinkers, namely Abonasr Farabi and Jamal Al-din Asad Abadi. The social role of philosophy is firmly related to its function and its status among other types of knowledge. Based on our literature review, ...
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The main aim of the present paper is indicating the social role of philosophy according to two Muslim thinkers, namely Abonasr Farabi and Jamal Al-din Asad Abadi. The social role of philosophy is firmly related to its function and its status among other types of knowledge. Based on our literature review, four dimensions of social role of philosophy include the status of philosophy, expectations from philosophy, the right of philosophy, and the needed norms of philosophy. We reviewed the most important books written by Farabi and Asad Abadi comparatively and benefited from content analysis technique. We found the main social role of philosophy according to both thinkers is indicating the prosperity path and moderation of both individual and society. Therefore, philosophy is not just a theoretical knowledge; it is an applied knowledge. But who is responsible in terms of applying philosophy? Farabi believes this responsibility is on the shoulders of “prime boss” who is expected to use rational and logical methods. Asad Abadi, on the other hand, insisted on scientists, leaders and philosophers who are equipped by rational method of thought (even poetry) inspired by Quran. According to Farabi an important problem is disparity of Muslim’s societies. Hence, he rejects any disruptive knowledge. By contrast, he is interested in enhancing solidarity through the logical and rational way of thought, which is philosophy. Asad Abadi focuses on deprivation and poverty and his solution to the problem is philosophy which helps to find moderation point in life of individual, group and society.
Abstract
The issue of this paper is inspired by Jamal Al-din Asad Abadi’s views. He believes religion plays a positive role in development in Islamic societies and a distorted religion brings about declination. Ghada and Ghadar, as one of the Islamic beliefs, causes energy, and motivation needed for ...
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The issue of this paper is inspired by Jamal Al-din Asad Abadi’s views. He believes religion plays a positive role in development in Islamic societies and a distorted religion brings about declination. Ghada and Ghadar, as one of the Islamic beliefs, causes energy, and motivation needed for movement. Current surveys, inspired by some western theorizers, use fatalism instead of Ghada and Ghadar. Fatalism somehow means determinism. Asad Abadi, Ashghar, Du Baskieh, Bell and Heterly, poetic works (Hafez and Molana) and prose works (encyclopedias and non -survey research), disagree with this definition. Sorokin. Mohseni, Azkia and Ajami have paid attention to fatalism carefully. Non-survey works declare an additional aspect of fatalism different from non- deep and biased survey research. The definitions used in non- surveys that is more popular, is more similar to Asad Abadi’s definition.
