معرفت

خلاصة المندرجات

الاخلاق فی القران

الاستاذ مصباح یزدی

یستخدم فی کل نظام اخلاقى مفهومان متضادان، الاخلاق المحمودة والاخلاق الذمیمة، کما استعمل القرآن الکریم مفهومَی الفجور و التقوى والتزکیة والتدسیة. حسب نرعم کثیر من الناس ان تهذیب الاخلاق یأتى فى الدرجة الثانیة، و هو کالمستحب، بمعنى اذا سخت للمرء فرصة فانه سیبادر الى تهذیب اخلاقه، و ان لم تسنح هذه الفرصة فانه سینصرف الى اعماله الاخرى، بینما یعتبر القرآن الکریم التزکیة والتهذیب الاخلاقی من اهم القضایا الحیاتیة فی الانسان، وثمة رابطة قویة بین الاخلاق والعقیدة، و اذا لم تزل الشوائب والامراض الاخلاقیة، فان مستقبل مظلم خطیر سیکون بالانتظار.

ابعاد الحج فی القران

ناصر شکریان

لم یدخر حکام العالم الاسلامی (العدول منهم والجائرین) وسعاً فی سبیل انتهاز فرصة الحج لتحقیق مکاسب سیاسیة، کما ان النبی(صلى الله علیه وآله وسلم) کان ینتظر فی مکة المکرمة مع اصحابه العدیدینفی بدایة البعثة حلول هذا الموسم فی اجل نشر الدین الاسلامی بین الناس.

و رغم المساعی التی بذلت فی الماضی والحاضر من أجل اظهار فریضة الحج و کأنها نشاط عبادی فردی، غیر ان المصالح العامة للحج تفوق المصالح الفردیة، بل یمکن القول: ان هذه الفریضة لن تحقق اهدافها لولم یُکسب منها نفعٌ عامٌّ فللحج منافع و تأثیرات اجتماعیة کبیرة، لعل من ابرزها ایجاد التفاهم و تعزیز الاخوة و ازالة الخلافات بین المسلمین والبرائة من المشرکین. و بما ان الشرک فی المجتمعات الانسانیة یمنع تحقیق العدالة الاجتماعیة، فان البرائة من المشرکین هی بدایة تغییر المجتمع على المستویات کافة.

مرور تحلیلی علی البولورالیزم الدینی

السید محمدرضا حجازی

یعتبر البولورالیزم الدینى فرعاً من المباحث الفلسفیة و یتبنى نظریة عصر وفور الادیان.

و قد تبلورت فی هذا المیدان ثلاثة انواع من التفکیر: الاتجاه الحصری والاشتراک الدینی والتفکیر البولورالیزمی.

و قدّم المفکرون الدینیون هذا النوع الاخیر کفرضیة فی اطار المعرفة الواقعیة و سبل بلوغها علمیاً و عملیاً، و من اهمها: المباحثة بین الادیان والکلام الجامع او الکلام العالمی والاتجاه النسبی. فاذا نظرنا بحسن ظن إلى ظاهرة البولورالیزم الدینیو تجاهلنا الدوافع السیاسیة، فان هذه الفرضیة ستکون حرکة فی الاطار الاکادیمی لاسباغ الشرعیة على الادیان الابراهیمیة، بشکل تکون کلها فی عرض الاخرى، و کلها محققة فی وقت متزامن، و یسجل ما یتبعها السعادة والفلاح بنحو او بآخر.

انجازات المسلمین فی العلم والفلسفه

بقلم: مونتقری واط
المترجم:حسین عبدالمحمدى

من العلوم التی طورها المسلمون هو علم الکیمیاء، و کان کتاب «جابربن حیان» هو أول انجاز علمی اُلّف باللغة العربیة.

یعتقد المؤلف بان المرء حینما یتعرف على تجارب المسلمین الکثیرة و أفکارهم، یدرک بان العلم والفلسفة الاروبیة ما کان بامکانها ان تتطور دون الاستعانة بالثقافة الاسلامیة، و علیه فان الغرب اخذ یستلهم من العلم والفلسفة الاسلامیة منذ سنة 1100 للمیلاد، و یسعى للانتفاع من الخزین العلمی والفلسفی للمسلمین.

نهایةالفضیلة

ترجمة: محمد علی شمالی

بعد أن ینقش الکاتب الطروحات المختلفة للتبیین العقلانی للاخلاق فی المجتمعات المتطورة و اخفاقها، یبین ان إخفاق هذه الطروحات لیس من باب الصدفة او عدم کفاءة القدرة الذهنیة لاصحابها، بل بسب استحالة مثل هذا العمل، و هناک تناقض و تضارب لیس له حلّ بین تصوراتهم المشترکة للاحکام الاخلاقیة و تصوراتهم المشترکة للتبریر العقلانی للاخلاق على اساس لمعرفة طبیعة الانسان یؤدی بای طرح من هذاالقبیل الى الفشل.

قضیة لابتیة

علی رضا قائمى نیا

تعتبر القضیة اللابتیة واحدة من انجازات الفلسفة الاسلامیة، و مفتاحاً لحلّ بعض المسائل الفلسفیة. و لهذه القضیة ماض غامض شأنها شأن الکثیر من المباحث المنطقیة وقد عالجها المیرداماد و صدر المتألهین.

و اذا تجاوزنا عن الغموض التاریخى الذى یلفها من حیث المصدر والوضوح فان شارحی الحکمة المتعالیة و اتباعها فسروها بشکل یتباین مع تفسیر صدرالمتألیهن والمیرداماد لها.

یتعرض المقال ابتداءً الى تفسیر الملاهادی السبزواری و من ثمّ الى تفسیر الملاصدرا والمیرداماد، و بعدها یدلی الکاتب براَأیه فى الفارق بین التفسیرین.

حول معرفة الله و التنمیه ولیم سی جیتک

یناقش الکاتب فی هذا المقال مفهوم التنمیة تاریخیاً، و یطرح نظرته الى العلم والمعرفة فی الاسلام، و یؤکد على الدور المحوری لله فی جمیع المعارف الاسلامیة من معرفة الانسان الى معرفة الطبیعیة، و یعتبر کل شیىء آیة من الایات الالهیة. و اعتبر الکاتب الکثرة بمثابة البعد عن الله، و ان العالم المتطور بعید عن الله لاتسامه بخصوصیة الکثرة.

الاصل فـی النظام الاقتصادی الـرأسمالی حـریة الفرد الاقتصادیـة، امـا تدخّل الدولة فهو امـر استثنائى، والاصل فو یبحث فـی الاسالیب العقلانیـة والخیالیة للفهـم، و یؤکد علـى الادراک الجمالـی و یعتبر العلوم الجدیدة فاقدة لهذا البعد المعرفی المهم.

الحریة القتصادیة ام تدخل الدولة؟

السید کاظم رجائی

النظـام الاقتصـادی الاشتراکـی تدخّل الدولة فـی الشؤون الاقتصادیة، اما حریـة الفـرد فهو امـر استثنائی. و یعتبر تدخل الدولة فـی النظـام الاقتصادی الاسلامی ثابت و مشروع، و یتحدد مقـدار هـذا التدخل بمـدى تحقق الاهداف الشرعیة والمصلحـة الاجتماعیة. و یستطیع ولی الامر و علـى اساس مراعاة مصالـح المجتمع الاسلامی الایسمح بحریـة النشاط الاقتصادی بمـا تقتضیة المصلة العامة.

ABSTRACTS

 Morality in the Quran

By: Ayattullah Misbah-e Yazdi

 In each moral system there are two opposite moral concepts: praiseworthy and biameworthy. One can find in the Quran such concepts as wickedness, godfearing, purification and seduction. It is commonly believed that cultivation of morals is of a secondary impritance, something like the Recommended (Mustahabbat) in the sense that if man, having looked after his own personal affair, finds opportunity, he may concerns himself with self - purification, or else it is better for him to be busy with his own necessary affairs, whereas in the Quran, self -purifica- tion is the most vital objective in human life. Morality and belief have inseparable relation and man will have a really dangerous future if moral corruptions are not to be avoided.

Hussein Abdolmohammady

Muslim achievements in science and philosophy.

By: Montgomery Watt; trans.

Alchemy is among the sciences which was developed by the Muslims, and the first Arabic book written and published in this field was the book of "Jabir Ibn Hayyan".

According to the writer, one, being acquinted with the Muslim numerous experiences, their thoughts and teachings, finds that Islamic civilization has madeni yhposolihp dna ecneics fo tnemecnavda dna htworg eht ot noitubirtnoc lativ a Europe. It should be mentioned, too, that about the year lioo A.D. Europeans enjoyed the Muslim science and philosophy and they made attempts to make use of the Muslim scientific and philosophical reservoires.

Economic Freedom of government intervention in economy

Sayyid Kazem Rajaie

In capitalist economical system, the concentratrion and control of the means of economic production is in the hands of private, (i. e. non - governmental) owners, and individuals are free concerning their owr economic affairs, whereas in socialist system, the government interference with economic affairs is of major importance and the individual participation is to be considered exceptional.

But in economic system of Islam, when compared with the two systems mentioned above, the right of the government to intervene is considered to be decisive and legitimate and the extent of this intervention is due to the achievement of its aims in the interest of the public. Juristconsult or Wali-e Fagih, on the basis of preserving the interest of the Islamic society can eliminate the restrictions on economic activities to the extent that the interest of the the public is achieved,.

Naser Shokrian

Aspects of the Pilgrimage (Hajj) in Quran.

Throughout the history of Islam, Muslim leaders or rulers, just or injust, have taken advantage of this unique opportunity for their political purposes. Prophet Mohammad, peace be upon him and his Hosehold, with his followers in Mecca, looked forward to the coming of the pilgrimage season to take advantage of this worthy opportunity to give the divine messages to the pilgrims.

 Although attempts were made in the past and are being made at present to consider the Pilgrimage as a ritual performance which has to do with persons, its comman interests or advantages are much greater than those of the personal, It should be said that the achievement of the desired aims of the Pilgrimage is in the main due to the benefits gained from this splendid gathering.

 The Pilgrimage is of many advantages and is the source of numerous effects, among which intenational understanding, the strengthening of brotherhood, reaching compromise among Muslims and acquittal from idolators are the most obvious ones. Moreover, since idolatory in human societies is an obstacle to the fulfilment of social justice, acquittal from the idolators, which gives rise to social change in all aspects of life, can be fulfilled on the basis of the Islamic prescripts and social justice.

Mohammad Ali Shomali

"After Virtue"; trans.

Having Previewed different procedures for rational justification of morality in modern societies, the writer seeks to propose that the insufficiency of these procedures are not accidental or due to the lack of mentality on the part of their owners, but is mainly due to the impossibilty of such justificafion.

On the hasis of human nature, there is an irreconcilable incompatibility among their common conceptions of moral precepts and their common conceptions of rational justification of morality, according to which, any procedure of this kind is doomed to failure.

The writer, then, concerns with traditional schematism of morality, believing that the acceptance of one part of this schematism and rejection of another may

give rise to chaos or change in moral thinking.

William C. Chittick

Toward a theology of development; trans.

The writer in this article does not only concern with the historical examination of development, but he also presents a perspective of science and knowledge in Islam. He lays emphasis on the pivotal role of God in all Islamic learnins, from anthropology to natural science and introduces everything as a sign of His signs. Multiplicity is considered as something which puts man far from God, and the characteristic of the developed world is to give attention to multiplicity which brings about the remoteness of man from God. Different methods of understanding, rational or imaginary, etc, are discussed. Moreover, The appreciation of beauty which is the obhect of imagination and, according to the writer, modern sciences lacks this aspect of knowledge is stressed.

Ali Reza Qaemi-nia

The Conditional (Labattiyeh) Proposition

The Conditional Proposition is regarded as one of the great achievements of Islamic philosophy and as the solution for some philosophical problems. Like many other discussions in logic, this proposition has an ambiguous story. One thing is certain: It has come to us from the purport of the statements made by Mirdamad and Sadral-Mutaallehin. Apart from historical ambiguity in its origin and explanation (interpretation), the expounders and the adherents of transcendent theosophy have interpreted this proposition in such a way that it differs from what Sadr al-Mutaallehin and Mirdamad have stated about it.

In this article, Mulla Hadi Sabzevari's and Mirdamad's version of the proposition and finally the judgement made about these two versions are discussed.

Mohammad Hussein Zadeh - Yazdi

Possibity argument

Islamic theologians and philosophers have presented a variety of versions on the possibility argument, each of which is an independent proof. The advantage of this argument over the Seddiqin argument lies in its historical antiquity which has been confirmed by the experts.

The only difficulty associated with this argument is that we are uncertain whether the argument is a priori or aposteriori.

The writer in this article deals first with the different versions given by Farabi (Alfarabus), Ibne Sina (Avicenna), Fakhr-Razi, Nasir ad - Din Tusi, Abd al-Razzaq Lahiji, Allameh Tabatabaei, Sheykh of Naraq, Iji, and then with modern versions and explanations given by Ayattollah Mesbah-e Yazdi.

Sayyed Mohammad Reza Hejazi

An analytical review of religious Pluralism

Religious Pluralism is a branch of philosophy of religion which deals with the religious diversity and falls into three categories: Exclusivism, Inclusivism and Pluralism.

Religious pluralism from the outset was presented by religious thinkers as a hypothesis in the realm of knowledge of reality, the scientific and practical attainment of which can be possible through inter-religion dialogues' world or universal theology and relativism.

To sum up, if we look at the phenomenon of religious pluralism from an optimistic point of view and ignore its political motives associated with it, this hypothesis, in an academic framework, is viewed as a movement toward legitimatizing Abrahamic religions so as to make all religions come into alignment with each other and at the same time to be considered legitimate, thereby happiness and salvation can be attained by all, followers no matter what wollof yeht noigiler.