Motivational Unifying Factors for Obtaining Ideal Unity in Civilization in the View of Allāmah Ja’farī
Ali Asadian
Shams
PhD student of philosophy, Allameh Tabataba’i University, Tehran, Iran
author
Abdollah
Nasri
Professor, Allameh Tabataba’i University, Tehran, Iran
author
text
article
2019
per
There is no doubt that solidarity among human beings constitute the main core of a civilization. Without solidarity, a civilization is doomed to collapse. But the question is: which factors might lead people, with all their differences, towards solidarity and unity? Scholars of civilization have considered different factors such as race, language, religion, manners, customs, and the like. Allama Ja’fari sees these factors as objectionable, and has tried to identify factors that lead to a real and sustainable unity among people. In this paper, we have considered two classes of motivational factors—intrinsic and extrinsic—in order to analyze Allama Ja’fari’s views. Within extrinsic factors, we have examined rational, moral, survival-based, and divine factors. As a conclusion, we think that extrinsic factors cannot lead people to sustainable unity because of their impermanence and utilitarian character. They can merely provide preparations for such unity. Intrinsic factors, however, can establish a sustainable unity because of their permanence and their origin in inner human substance. All in all, these factors give rise to the formation of a single entity for human communities and the desired unity in civilization.
Naqd Va Nazar
Islamic Propagation Office, Qom Seminary
Islamic Science and Culture Academy
1062-8952
24
v.
95
no.
2019
6
30
https://jpt.isca.ac.ir/article_67968_c9a301ce6191bd5f6a86a062e1b7b187.pdf
dx.doi.org/10.22081/jpt.2019.67968
“Umma”, Beyond Civilization in the Quranic View
kosar
ghasemi
alzahra university
author
fathieh
fattahizadeh
alzahra university
author
Habibollah
Babaei
Faculty member of the Islamic Sciences and Culture Academy
author
text
article
2019
per
Islam is a comprehensive global religion, and its full-fledged realization demands a civilizational framework (as the largest system for human relations), which can supply such a large-scale social unit. Because of its conceptual and cultural accumulations in the West, the term, “civilization,” has come to have a secular essence, which might lead to reservations and cautions as to its use in our context. Thus, we need to pinpoint an alternative term within the Islamic culture. In this paper, we employ a descriptive method and concept analysis, in order to recover Quranic terms that might serve as candidates for such a socially wide concept. Of the five terms discussed in this paper, which have a socially wide connotation, it seems that terms, “balad” (city), “qarya” (village), “madīna” (polis), and “mulk” (territory), do not qualify as alternatives to “civilization.” However, the general word, “Umma,” provides the widest and most comprehensive system of human relations, which, with its meta-civilizational additions, might picture the most appropriate bedrock for human perfection in order to provide universal material and spiritual needs of the individual and the society. With added notions such as peacefulness, hasting in good things, domestic monitoring, as well as elements such as unity and typical sovereignty of humans, comprehensiveness, width, systematicity, balance, and purposefulness, “Umma” is characteristically of a larger scale and is more comprehensive than other Quranic terms, as well as “civilization.”
Naqd Va Nazar
Islamic Propagation Office, Qom Seminary
Islamic Science and Culture Academy
1062-8952
24
v.
95
no.
2019
31
54
https://jpt.isca.ac.ir/article_67969_b865eb2ac7c66ef71a4608fcdde53b57.pdf
dx.doi.org/10.22081/jpt.2019.67969
A Structured Re-identification of Science and a Model for its Production and Portrayal in Islamic Sciences
Mohammad Hadi
Yaghoubnejad
Assistant professor, Islamic Sciences and Culture Academy
author
text
article
2019
per
An applied issue in scientology is the study of the structure of science. Issues such as parts of sciences, enumeration of sciences, divisions of sciences, the right headlines (al-ru’ūs al-thumānīyya), classes of sciences, and the like indicate that the structure of sciences was of great importance for Muslim intellectuals, and in recent centuries, structural approaches to scientology began to increasingly develop. The study of the structure of science from the perspective of the parts of the text and internal elements of science is helpful for understanding, learning, considering, refining, and classifying propositions and ideas, as well as for methodology and systematic study and production of sciences, since it provides us with a mental map. Moreover, since it represents sub-branches of sciences in a structured form, it can help the methodology of the educational system, course outlines, research outlines, and scientific-practical projects. In this paper, I seek to recognize the structured view of science from the perspective of systematizing the internal elements of sciences, providing a model for production and portrayal of Islamic sciences.
Naqd Va Nazar
Islamic Propagation Office, Qom Seminary
Islamic Science and Culture Academy
1062-8952
24
v.
95
no.
2019
55
82
https://jpt.isca.ac.ir/article_67970_602cd4c57d4896d84e3ee5e52210d759.pdf
dx.doi.org/10.22081/jpt.2019.67970
A Reflection on the Place of Natural Rights in Motahhari’s Intellectual System
Bijan
Mansouri
Assistant professor, Khajeh Nasir Toosi University of Technology (Center for General Educations)
author
text
article
2019
per
Mortaza Motahhari is a philosopher who had tendencies towards naturalism in the philosophy of law. According to naturalism, as a theory with many advocates throughout the history, nature and existential realities of the human being are considered as criteria for inference of legal rulings and laws in the society. Motahhari believed in a series of natural and innate characteristics in the reality of human existence, which served as foundations for justification of basic human rights in the society as well as legal differences between men and women in their family life. Motahhari’s naturalism is also obviously teleological in character. This is what demarcates his view from other versions of naturalism, such as Hobbes’s. In Motahhari’s intellectual system, freedom has a special place. He believes in a combination of positive and negative freedom. In his view, if such a notion of freedom is realized in human life, true individual and social perfection will be obtained.
Naqd Va Nazar
Islamic Propagation Office, Qom Seminary
Islamic Science and Culture Academy
1062-8952
24
v.
95
no.
2019
83
106
https://jpt.isca.ac.ir/article_67971_fcf5b311c4128215695a887069bdeb37.pdf
dx.doi.org/10.22081/jpt.2019.67971
The Role of Culture in Religiosity and the Network of Religious Knowledge
Qodratullah
Qorbani
Associate Professor of Philosophy, Kharazmi University, Tehran
author
text
article
2019
per
Contrary to a common conception, religiosity and the network of religious knowledge include belief and acting upon a system of beliefs, moral codes, and worship practices, among which a gradational causal relation obtains. Moreover, there is a network relation among beliefs, rulings, and worship practices such that the closer those beliefs, moral codes, and worship practices are to the core of the religion, the more constant, the more universal, and occasionally the more rational they will be. In contrast, those beliefs, moral codes, and worship practices that are farther from the core of the religion are more marginalized from religiosity and the religious epistemic network, and are more related to the society, culture, and people’s living. In this case, culture in its general sense includes the most important achievements as well as epistemic and non-epistemic factors affecting the margins of religiosity and the network of religious knowledge. In fact, in accordance to the culture in which a religion is developed, a kind of cultural religiosity can be identified; that is, religiosity takes the color of the relevant culture and its function is based on peculiarities of the culture. It must be noted that to acknowledge effects of culture on margins of religiosity and the network of religious knowledge is not to change the nature of religiosity, because contrary to advocates of secularization of religiosity in the society, although it is remarkable that religiosity takes the color of the relevant culture in the margin of the religiosity network, the closer we get to the core of the network the weaker are cultural effects. In fact, in the core, religiosity is more pure and clear. In this paper, I show that cores of divine religions are merely slightly affected by such cultural influences, and such influences can be handled by religious people.
Naqd Va Nazar
Islamic Propagation Office, Qom Seminary
Islamic Science and Culture Academy
1062-8952
24
v.
95
no.
2019
107
130
https://jpt.isca.ac.ir/article_67972_a73b562222e9fcafc842047adce6da00.pdf
dx.doi.org/10.22081/jpt.2019.67972
A Consideration of William Alston’s View of Mystical Perception and Its Critique in terms of the Views of Husserl and Merleau-Ponty
Kamal
Malekiyan
PhD student of Literature and Human Sciences, Kermanshah, Iran.
author
Easa
Najafi
Assistant professor, Razi University, Kermanshah, Iran.
author
text
article
2019
per
In this paper, we analyze William Alston’s model of “mystical perception” in terms of the phenomenology of Edmund Husserl and Maurice Merleau-Ponty. In his theory of “mystical perception,” Alston believes that there is a fundamental commonality between sense perception and mystical perception. With a phenomenological analysis of sense perception, he identifies the most central feature of sense perception as the “givenness” of its objects to consciousness. In fact, he characterizes perception as “direct and immediate presence of objects” or “presentation,” and characterizes mystical perception as “direct experiential consciousness of God based on one’s own conception.” To the contrary, Husserl and Merleau-Ponty rely on concepts such as “intentionality,” “phenomenological body,” and “spatiality and motion” to show that perceptual objects are never fully “given” to consciousness, because perception is never separable from body, motion, and spatiality. In Husserl’s view, perception is something “dynamic” and is in contrast to Alston’s idea that perception is “static.” Thus, what Alston refers to as mystical perception is, according to phenomenologists such as Husserl and Merleau-Ponty, void of basic properties of perception. Therefore, God’s presence to the mystic is a “personal presence.” It is like the presence of “other” and “self-consciousness” for the person.
Naqd Va Nazar
Islamic Propagation Office, Qom Seminary
Islamic Science and Culture Academy
1062-8952
24
v.
95
no.
2019
131
152
https://jpt.isca.ac.ir/article_67973_5ee7fefae18fba7b7d5b8b9389cc9f5b.pdf
dx.doi.org/10.22081/jpt.2019.67973
A Critical Consideration of Maxims of Specific Takfīr in the View of Ibn Taymiyyah
Abolfazl
Fendereski
Ph.D. student of Theology of Qom University
author
Ali
Allah Bedashti
Professor of Philosophy and Kalam, University of Qom, Iran
author
Ahmad
Abedi
Associate professor of Philosophy and Kalam, University of Qom, Iran
author
text
article
2019
per
Ibn Taymiyya is the greatest Salafi theorist, whose excommunicative (takfīrī) fatwas are still appealed to as pretexts for slaughtering certain groups of Muslims. He regarded the issue of belief and disbelief as a judicial problem, defining disbelief as lack of belief. In a general classification, he divides excommunication into general and specific: in general excommunication, he merely talks about grounds of disbelief and its general attributes, without restricting it to a particular person. However, in specific excommunication, the ruling is directed at a specific individual or group who said or did something that is in contradiction with Islam. In his analysis of this classification, he seeks Quranic evidence for specific excommunication: Quranic verses in which God has characterized certain people as disbelievers. However, Ibn Taymīyya requires certain maxims for the issuance of excommunication. In this paper, we outline and criticize these maxims, showing that he is not committed to his own maxims of attributing belief and disbelief, since he easily excommunicated some Muslims and issued fatwas as to the obligation of killing them.
Naqd Va Nazar
Islamic Propagation Office, Qom Seminary
Islamic Science and Culture Academy
1062-8952
24
v.
95
no.
2019
153
174
https://jpt.isca.ac.ir/article_67974_4b2524e9a13c8d8586576a50885441f6.pdf
dx.doi.org/10.22081/jpt.2019.67974