MAQALAT WA BARRASIHA
Year:2004 | Volume:36 | Issue:74|Papers Count:15

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, necessitate substantial motion.

Deliberations upon Motahharis juristic viewpoints concerning questions of usury can be treated as a basis for understanding his juristic essentials and methods. Variation in types or 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 Motahharis perspective on three major questions: l- 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 be 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.

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 Motahharis 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 be said that following such a method would lead to manifestation of hidden talents in individuals.

Among Motahhari"s works concerning needs of Islamic society one is a book entitled Islam and necessities of time. The main question in this book is that Islamic teachings are capable of governing modern societies. How can evolution of needs and transformation of conditions be compatible with spiritual teachings? Revelation includes beliefs, morals, and practical precepts. Mans evolution would bring about no problem concerning two first parts. The pivot of discussion, therefore, is the third part. Imamat and idjtihad are two factors which make islamic precepts compatible with necessities of time.

Motahhari"s Works are endowed with some preferences compared to other contemporary authors some of which can be 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 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.

Dealing with explanation of concepts of reason and freedom, the 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?

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.

In this article you will read about Religious Pluralism which has been investigated in reference to some Quranic verses and with regard to the views of Allameh Tabatabei and Master Motahhari. Then the common points, the differences of views and the preferences of the two contemporary thinkers, opinions in deliberations have been measured and made clear. Inspired by the Quranic teachings, both Allameh Tabatabaei and Master Motahhari believe in multiplicity of divine Religions, They know the Revelation to be specifically for the prophets and in connection with the Eternal Divinity.Consequently they both refuse any interpreting that revelation could be a personal experience or a mere spiritual illumination or an empirical contemplation. Both firmly believe in the Truthful uniqueness of Religion in the whole reality but there seems to be differences in their approaches to the mentioned Oneness. According to Motahhari although the concept of Religion is not exclusive, after the advent of Islam, this does not apply to anything else but Islam. But for Allameh the truthful unity of Religion is the very Islam but it has different manifestations. Moreover, the semantical difference between evolution and perfection which could be seen in Motahharis interpretation and what Allame has emphasized on various manifestations and revelations of Religion signifies one of the most important differences between these two scholars. Accordingly, for Allame the belief in finality of prophethood not only does not contradict the truthfulness of other religious principles, but also considered as a complementary element with it. However, to Motahhari to believe in the last prophethood requires the negation and abrogation of other religions by Islam. Also Master Motahhari completely separates the two categories of Truthfulness and lack of punishment. He denies any relations between these two. However, Allameh believes that Salvation of the followers of divine religions are connected to religious truthfulness.

Methodological explanation or Motahharis success in religious studies plays an important role in understanding his views and fundamental thoughts. The problem oriented is the most significant characteristic or Motahharis 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 Motahharis method on problem diagnosing. The typology of problems, taking multiple - origens problem into consideration, and using interdisciplinary approach are his method on problem solving.

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 Motahharis philosophical analysis of ethics. It is shown that negation of Platonic ideas and Aristotelian categories in ethical concepts in Motahharis viewpoints can be comprised with Husserl view of epoch. The view of Motahhari as inventionality of ethical expressions is comprised with Husserlian reduction of consciousness phenomena and also Motahharis analysis of ethical expressions as superior ego is comprised with ideation of elements of consciousness in Husserl views, and. at the end, analysis of comprehensiveness, durability and absoluteness of ethical expressions as common-ness of human beings in superior ego in Motahharis view can be comprised with objectivity of consciousness phenomena in the light of intersubjectivity in Husserlian Phenomenology.

Quranic discussions are completely blended with Motahharis works. Such discussions 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.