PEYKE NOOR JOURNAL
Year:2006 | Volume:4 | Issue:1 (PHILOSOPHY AND ISLAMIC STUDIES)|Papers Count:14

Philosophical and logical manuscript of‘ Tractatus’ which is the product of earlier stages of Wittgenstein’s philosphy, is a brief book about the nature of language, thought and reality.Wittgenstein’s main point of view in Tractatus is to present a logical pictorial language of this world. Language has a nature in common, and its role is to picture reality and cannot go beyond the reality. In Wittgenstein’s view there are some things that cannot be measured by language. Such non-lingustic elements are observable and belong to mysticism.The followers of Neopositivism of Vienna Circle believed that Wittgenstein denies the existance of such affairs. Although they misunderstood Tractatus, they inferred one of the most important principles of their learnings that is, verifiability principle based on real facts that can be experienced and proved, rather than ideas formed in the mind.This paper by referring to Wittgenstein’s main point of view in Tractatus and the point of view of the followers of Vienna Circle, and preassumptions, shows similarities and differences between two mentioned notions.

General Concepts (Omour-e-Ammeh) are the most important subjects in the islamic philosophy so that, in particular, they have been considered as the entrance to theology. This paper analytically studies the terminology of General Concepts (Omour-e-Ammeh) and its use in the ontology of islamic philosophy.The follwings have been discussed in this essay:1. What do General Concepts mean and what is the use of them in ontology of Islamic philosophy.2. The first person who used General Concepts in his work.3. The first person who differentiated between General Concepts and Particular Concepts in philosophical issues.4. Criticism and analysis of given definitions of General Concepts.5. The difference between different ways of defining Necessary (Vajib) in General Concepts and theology in particular.6. Combining the theology in general and theology in particular in recent centuries.7. Justification of the permission of using Categories (Maghoolat) in General Concepts and the difference of its use in Natural Sciences and Logic.8. Contradictions in Mollah Sadra’s words about Categories (Maghoolat) and its justifications.

Major parts of prayers in Quran are prayers of the prophets. They mostly prayed to pave the way and to facilitate and remove the obstacles of their invitation, while they were doing their prophetic mission. Each prophet in accordance with the situation and atmosphere of his time and society spoke to God. In Holy Quran prophet’s prayers can be considered as a sample of the dialogue of selected people with God, which include valuable and instructive points.

Depicting the framework of intellectuality by deepening the relationship between law and Gnosticism will have a brilliant and clear appearance that will lead to creativity and growth of a “meaningful human” on the branch of Gnostic and spiritual life.No doubt, reaching the peak of meaning and perception of the light of the world on the top of the existence will be only possible by strengthening the relationship between law and Gnosticism which leads to their unity indeed. Passing from the layer of law will lead us to the core of Gnosticism. The sweetness of Gnosticism is mixed with the sourness of law and in order to reach that sweetness we should taste this sourness. Hope, joy, and actual happiness of jurists including exalted professors of law, sublime judges, outstanding attorneys, efficient legal advisors, and skillful notars under the shadow of pure law without Gnosticism and intellectuality is not possible. Therefore one of the most important points is paying attention to a deep and exact relationship between law and Gnosticism and by practising it, not only society of jurists, but also all of the scientists and knowledgable people amazingly will approach the attractions of God. Certainly neglecting such a moral interaction distracts human of reaching from the purpose of creation and life, and closes the doors to “Delighted life” and “Spiritual Utopia”.In this paper the relationship between law and Gnosticism, in both Islamic culture and among the westerners, has been shown as a vast and meaningful relationship, so that reaching Islamic or even non-islamic Gnosticism, without passing from the bridge of law is impossible.

Science in its general sense is a system of human knowledge and learnings about natural facts that can be educated in two ways: by experience, study and observation of natural facts or by studying texts and documents. Knowing the nature is the ultimate goal of education of science. Science is never in contrast with religion because it is the same as existance and divine. The truth of religion is a kind of philosophy and human being is connected with theology. Scientific and theological point of views were mixed with each other with the philosophers of the East and science has never been considered secular.The main presupposition of this paper is the fact that the goals of religious science without referring to the noble sources of Islam ( Qur ā n and Prophet’s Tradition), ideals of muslim clear-sighted people, without having methods, interests and support of high rank officials of some of Islamic governments, are not accessible.To elaborate the subjects of this study, it answers the following four questions: A.What are theoritical and actual processes of development of secular and religious science that can be considered as the background of human culture and civilization.B. How science in the Islamic or secular sense can answer the basic necessities of human life.C. What are the factors of transitional nature of science.D. How science can manage and organize the changes of a specific society to a better one.This paper consists of two sections: Religious Science and Secular Science, and each section answers the above-mentioned questions.

Recognition of right has been very important since long time ago. Different societies, according to their beliefs, considered a certain origin for it. Therefore they established justice, following wisdom and religious law, and law to have order and justice in the society. By recognition of right and making a distinguish between right and verdict, and also different kinds of right, as a result, recognition of ownership of people will be possible.Among different kinds of rights, this paper studies carefully the right of ownership which can be considered as the origin of too many disputes if there is not sufficient information and lack of recognition about it.

Abou Mohammad Roozbahan-e Baghli was one of the greatest gnostics and mystics of the sixth and seventh centuries, who lived an died in Shiraz. He is one of the prominent Iranian characters who had a widespread fame and credit during his life and about two centuries after his death, but gradually has been forgotten and remained in a few unknown selected people’s circles.Because of his or his family’s career, “Baghli”, for his place of birth “Fasavi” and for his race he had been called “Deilami”. His nickname was “Abou Mohammad” and he had many titles. Because of his rapture and interpretations of “Shathiyat” he was famous as “Sheikh-e Shattah”.Roozbahan was spiritual guide of the road to love, and in the interpretations of Quran he moved from outward to inward. Some claim that “Hafez” was one of his followers.He mortified himself in countryside of Shiraz and erected a Caravanserai where he guided his deciples there. He has some works in interpretation of Quran, Hadis, religion jurisprudence (Feghh), and Faith, including interpertations of Arayes-al Bayan fi Haghayegh-al Quran about mysticism can be mentioned.

Legal systems have been originated in some sources and on the strength of these sources they establish civil law. All branches of law, more or less, have been compiled from similar sources but they are different in the degree of importance.In Common Diplomatic Law, General International Law and customs are at the first place then there are treaties, rules, judicial policies and opinion of jurists. Moslem jurists, though, different about sources of Islamic Law in general and sources of diplomatic law in Islam in special, count on Quran, Prophet’s Tradition and Consensus and Reason or Induction as the most important and prominent sources of Islamic Law. With a negligible regard, Common Law (orf), decrees and treaties can be counted as sources of Islamic law as well.In this paper, based on documentary method and content analysis, by applying library research, we are going to review sources of Islamic Diplomatic Law, i.e. Quran, Tradition, Consensus, Reason or Induction, Common Law and decrees.

The true nature of human being is his rational soul that is, of course, non-composite and non-material. Sadr ā observes reason as rational soul, that is to say, the true nature of man is the rational soul that transcends to the level of real intelligence and the actualized intelligible (active intellect).Having the perspective based on mystical ontology, Sadra sees the whole universe and its creatures as God’s lights and reflects manifestations and signs, and this justifies his beliefs that superior lights that God donated and bestowed on human nature is the intelligence that is the perciever of realities if it ascends to its complete and genuine level.The highest level of its genuine actuality is when its action and oriented points to devine religion with faith, righteous practices and legitimate deeds are practiced and authorized by jurisprudential laws. Each the perception faculties and stimulation potentialities of human Self, is in itself existential lights that God has given to man to carry on and achieve in the directed way and other human self-faculties are at the service of Reason. That means all of human faculties and potentialities are sort of armies to man’s self and aim of their creation is to help human self to pursue the voyage towards God.This essay would examine the extent to Sadra’s emphasis on the capacities of intelligence (=reason) to explore and bring truths and reality to light from the qur ā nic principles and authorized traditions.

Although majority is not equal to be rightful in Imam Ali’s (a.s) political culture, it has an exclusive place and Islamic government has been built on it. The legitimate and authorative governor is the one who has been accepted by the majority, however he is not the best and the most qualified person. At the time that the most qualified and sufficient person is not supported by majority, he is not allowed to endeavor to earn sovereighty and leadership. Imam Ali (a.s) to prevent disunity, and to keep interests of the young Islamic society swore allegiance to his three preceeding caliphs and whenever those caliphs needed his consultations, without hesitation, he honestly guided them. Even when they changed some prophet traditions, Imam Ali (a.s) remained silent to keep solidarity of society. He declared that majority demand was the basic reason for accepting caliphate and leadership of society. Imam Ali (a.s) believed that majority opinion must be prior to minority opinion and the governor must consider majority interests and will.