Maqalat wa Barrasiha1010-496836420031222--12146FAJournal Article19700101This essay proves that the first sparks of substantial motion are to be seen in two cases of Avicenna’s works which are described more by Motahhari. The first case is transmutation and perfection seeking. Transmutation is prompt transformation and perfection seeking is gradual transformation. The example given by Avicenna for perfection seeking is ‘the man being from the child” which necessitates substantial motion. The second case is the need of motion to a subject. Using this principle. Avicenna questions substantial motion, but in the quantitative motion, and even in prompt transformation, he cannot find the subject. His assertions in this connection, however, necessitates substantial motion.This essay proves that the first sparks of substantial motion are to be seen in two cases of Avicenna’s works which are described more by Motahhari. The first case is transmutation and perfection seeking. Transmutation is prompt transformation and perfection seeking is gradual transformation. The example given by Avicenna for perfection seeking is ‘the man being from the child” which necessitates substantial motion. The second case is the need of motion to a subject. Using this principle. Avicenna questions substantial motion, but in the quantitative motion, and even in prompt transformation, he cannot find the subject. His assertions in this connection, however, necessitates substantial motion.https://jmb.ut.ac.ir/article_12146_137a3a67dc183ae9dadd1ea194a937b1.pdfMaqalat wa Barrasiha1010-496836420031222--12147FAJournal Article19700101present investigation presents a comparative research concerning two thinkers in the Islamic and western realms describing similarities and differences of them with respect to the dominant paradigm, namely paradigm of civilization. In this research two fundamental questions are taken into consideration: First, what is the relation between reason and freedom with respect to the conceptual presence? Secondly, what are similarities and differences of “rational freedom” of Motahhari and “pluralistic freedom” of Berlin and to what philosophical-political doctrines in the Islamic and western civilizations would those two theories lead’?present investigation presents a comparative research concerning two thinkers in the Islamic and western realms describing similarities and differences of them with respect to the dominant paradigm, namely paradigm of civilization. In this research two fundamental questions are taken into consideration: First, what is the relation between reason and freedom with respect to the conceptual presence? Secondly, what are similarities and differences of “rational freedom” of Motahhari and “pluralistic freedom” of Berlin and to what philosophical-political doctrines in the Islamic and western civilizations would those two theories lead’?https://jmb.ut.ac.ir/article_12147_cbfcb6b5a6a932e891cd5e538ab6ab67.pdfMaqalat wa Barrasiha1010-496836420031222--12148FAJournal Article19700101The origination and essence of religion have always attracted the attention of philosophers, theologians, and other scholars. Different theories have been set forth about this subject. One of the thinkers who has important view point in this issue is Motahhari. His understanding and definition from religion, its origion and importance on human life has a specific place in his works. He believes that the originator of religion is God and His revelation, not society or mental weakness. He holds that religion has poitive role and function in history, and the origion of religiousity is primordial (God-given) nature of humn being.The origination and essence of religion have always attracted the attention of philosophers, theologians, and other scholars. Different theories have been set forth about this subject. One of the thinkers who has important view point in this issue is Motahhari. His understanding and definition from religion, its origion and importance on human life has a specific place in his works. He believes that the originator of religion is God and His revelation, not society or mental weakness. He holds that religion has poitive role and function in history, and the origion of religiousity is primordial (God-given) nature of humn being.https://jmb.ut.ac.ir/article_12148_01c14ec36687f53fa3f32825fbe868b9.pdfMaqalat wa Barrasiha1010-496836420031222--12149FAJournal Article19700101https://jmb.ut.ac.ir/article_12149_a102eaf8cd99719755f36fbeec2c237a.pdfMaqalat wa Barrasiha1010-496836420031222--12150FAJournal Article19700101Methodological explanation of Motahhari’s success in religious studies plays an important role in understanding his views and fundamental thoughts. The problem oriented is the most significant characteristic of Motahhari’s methodology in religious studies. Encountering theological difficulties, changing them into the well-formed problems, and the pathology of problems - with his own various arts-are Motahhari’s method on problem diagnossing.
The typology of problems, taking multiple - origens problem into consideration, and using interdisciplinary approach are his method on problem solving.Methodological explanation of Motahhari’s success in religious studies plays an important role in understanding his views and fundamental thoughts. The problem oriented is the most significant characteristic of Motahhari’s methodology in religious studies. Encountering theological difficulties, changing them into the well-formed problems, and the pathology of problems - with his own various arts-are Motahhari’s method on problem diagnossing.
The typology of problems, taking multiple - origens problem into consideration, and using interdisciplinary approach are his method on problem solving.https://jmb.ut.ac.ir/article_12150_e5401ca00beb0576f01524ce6c40b175.pdfMaqalat wa Barrasiha1010-496836420031222--12151FAJournal Article19700101Quranic discussions are completely blended with Motahhari’s works. such discusions are endowed with special variation. Quran is the first source for Motahhari in introducing Islamic culture. That is why discussions concerning Quranic exegesis as well as Quranic inferences are SO pre-eminent in his works. Considering breadth of Quranic discussions with taking into consideration contemporary conceptual needs, Motahhari is a pioneer in interpreting Quran based on needs of time and calling to the return to the Quran.Quranic discussions are completely blended with Motahhari’s works. such discusions are endowed with special variation. Quran is the first source for Motahhari in introducing Islamic culture. That is why discussions concerning Quranic exegesis as well as Quranic inferences are SO pre-eminent in his works. Considering breadth of Quranic discussions with taking into consideration contemporary conceptual needs, Motahhari is a pioneer in interpreting Quran based on needs of time and calling to the return to the Quran.https://jmb.ut.ac.ir/article_12151_8369553ed85f4ce4978bd797e20e664f.pdfMaqalat wa Barrasiha1010-496836420031222--12152FAJournal Article19700101Deliberations upon Motahhari’s juristic viewpoints concerning questions of usury can be treated as a basis for understanding his juristic essentials and methods. Variation in types of usury (such as usury in loan. usury in transactions, or distinction in usuries in ‘sold by measure’, "sold by weight", and "sold by number") has raised various juristic questions. In the present essay we deal with motahhari’s perspective on three major questions: 1 - Considering its legal nature and contrary to lease and dormant partnership, usury in loan is illegal and irrational. 2- Prohibition in usury in transactions is a frontage for usury in loan and is not restricted to "sold by measure" and "sold by weight", and we cannot say in absolute terms that there is no usury in "sold by number". 3- Tricks in usury are illegal and incorrect, for the criterion for prohibition of usury is injustice which is not removed by tricks. Furthermore, the traditions allowing tricks are in contradiction to the Quran and therefore cannot he taken into consideration.
The first two points are in contradiction to what is known From most jurists and the third one is novel of its kind.Deliberations upon Motahhari’s juristic viewpoints concerning questions of usury can be treated as a basis for understanding his juristic essentials and methods. Variation in types of usury (such as usury in loan. usury in transactions, or distinction in usuries in ‘sold by measure’, "sold by weight", and "sold by number") has raised various juristic questions. In the present essay we deal with motahhari’s perspective on three major questions: 1 - Considering its legal nature and contrary to lease and dormant partnership, usury in loan is illegal and irrational. 2- Prohibition in usury in transactions is a frontage for usury in loan and is not restricted to "sold by measure" and "sold by weight", and we cannot say in absolute terms that there is no usury in "sold by number". 3- Tricks in usury are illegal and incorrect, for the criterion for prohibition of usury is injustice which is not removed by tricks. Furthermore, the traditions allowing tricks are in contradiction to the Quran and therefore cannot he taken into consideration.
The first two points are in contradiction to what is known From most jurists and the third one is novel of its kind.https://jmb.ut.ac.ir/article_12152_04df86d9d08c1385bb8af226ed168448.pdfMaqalat wa Barrasiha1010-496836420031222--12153FAJournal Article19700101Those who are educated in the Islamic seminaries (Hawza) are endowed with a relative comprehensiveness in the Islamic sciences. Some of them , including Motahhari, are outstantding and more brilliant. Investigation in Motahhari’s works indicates that the main factor in growth of Motahhari, in addition to his God-given talents, has been his responsibility to the needs of individuals as well as society and his efforts to satisfy them. Thus, it can he said that following such a method would lead to manifestation of hidden talents in individuals.Those who are educated in the Islamic seminaries (Hawza) are endowed with a relative comprehensiveness in the Islamic sciences. Some of them , including Motahhari, are outstantding and more brilliant. Investigation in Motahhari’s works indicates that the main factor in growth of Motahhari, in addition to his God-given talents, has been his responsibility to the needs of individuals as well as society and his efforts to satisfy them. Thus, it can he said that following such a method would lead to manifestation of hidden talents in individuals.https://jmb.ut.ac.ir/article_12153_a4c8ccb79e14841f13e7c92189607fd6.pdfMaqalat wa Barrasiha1010-496836420031222--12154FAJournal Article19700101qAmong Motahhari’s works concerning needs of Islamic society one is a hook entitled "Islam and necessities of time". The main question in this hook is that Islamic teachings are capable of governing modern societies. How can evolution of needs and transformation of conditions he compatible with spiritual teachings? Revelation includes beliefs. morals, and practical precepts. Man’s evolution would bring about no problem concerning two first parts. The pivot of discussion, therefore, is the thir part. Imâmat and idjtihâd are two factors which make islamic precepts compatible with necessities of time.qAmong Motahhari’s works concerning needs of Islamic society one is a hook entitled "Islam and necessities of time". The main question in this hook is that Islamic teachings are capable of governing modern societies. How can evolution of needs and transformation of conditions he compatible with spiritual teachings? Revelation includes beliefs. morals, and practical precepts. Man’s evolution would bring about no problem concerning two first parts. The pivot of discussion, therefore, is the thir part. Imâmat and idjtihâd are two factors which make islamic precepts compatible with necessities of time.https://jmb.ut.ac.ir/article_12154_7631eae4906fae2276f92317f6503675.pdfMaqalat wa Barrasiha1010-496836420031222--12155FAJournal Article19700101Motahhari’s Works are endowed with some preferences compared to other contemporary authors some of which can he counted as follows:
writing complicated subjects in a simple manner, solving problems, answering questions. investigating necessary issues, being useful and beneficial, being founded on the basis of research, introducing distortions and heresies. and using a kind friendly language.Motahhari’s Works are endowed with some preferences compared to other contemporary authors some of which can he counted as follows:
writing complicated subjects in a simple manner, solving problems, answering questions. investigating necessary issues, being useful and beneficial, being founded on the basis of research, introducing distortions and heresies. and using a kind friendly language.https://jmb.ut.ac.ir/article_12155_8938c6f44c061be2312a56ce19edae3d.pdfMaqalat wa Barrasiha1010-496836420031222--12156FAJournal Article19700101Motahhari innovates particular opinions on the Islamic philosophy. Studying them has a very effective role in understanding the development of Islamic Philosophy. Ponder over relationship between essential possibility and dispositional possibility and also analysis the aspects of quiddity are two indicated examples of his particular viewpoints on the Islamic philosophy.Motahhari innovates particular opinions on the Islamic philosophy. Studying them has a very effective role in understanding the development of Islamic Philosophy. Ponder over relationship between essential possibility and dispositional possibility and also analysis the aspects of quiddity are two indicated examples of his particular viewpoints on the Islamic philosophy.https://jmb.ut.ac.ir/article_12156_1d20d3fec95039653f2311f1ff918421.pdfMaqalat wa Barrasiha1010-496836420031222--12157FAJournal Article19700101Husserl proposed phenomenological method for analyzing our knowledge of philosophical issues. This method has been welcomed in many epistemic areas. In this paper, after some explanation of four stages of Husserlian phenomenological method, we comprise it with Motahhari’s philosophical analysis of ethics. It is shown that negation of Platonic ideas and Aristotelian categories in ethical concepts in Motahhari’s viewpoints can he comprised with Husserl view of epoche. The view of Motahhari as inventionality of ethical expressions is comprised with Husserlian reduction of consciousness phenomena and also Motahhari’s analysis of ethical expressions as superior “ego’ is comprised with ideation of elements of consciousness in Husserl view’s, and, at the end, analysis of comprehensiveness, durability and absoluteness of ethical expressions as common-ness of human beings in superior "ego" in Motahhari’s view can he comprised with objectivity of consciousness phenomena in the light of intersubjectivity in Husserlian phenomenology.Husserl proposed phenomenological method for analyzing our knowledge of philosophical issues. This method has been welcomed in many epistemic areas. In this paper, after some explanation of four stages of Husserlian phenomenological method, we comprise it with Motahhari’s philosophical analysis of ethics. It is shown that negation of Platonic ideas and Aristotelian categories in ethical concepts in Motahhari’s viewpoints can he comprised with Husserl view of epoche. The view of Motahhari as inventionality of ethical expressions is comprised with Husserlian reduction of consciousness phenomena and also Motahhari’s analysis of ethical expressions as superior “ego’ is comprised with ideation of elements of consciousness in Husserl view’s, and, at the end, analysis of comprehensiveness, durability and absoluteness of ethical expressions as common-ness of human beings in superior "ego" in Motahhari’s view can he comprised with objectivity of consciousness phenomena in the light of intersubjectivity in Husserlian phenomenology.https://jmb.ut.ac.ir/article_12157_1597b207e58071a93ace604693e5592d.pdf