كليدواژه :
عبدالرحمن ابن خلدون , علم مدرن , علم و دين , محمد اقبال لاهوري , انقلاب اسلامي , بنيادگرايي اسلامي , سيدجمال الدين اسدآبادي
چكيده فارسي :
موضوع علم ديني، عليالاصول، به موضوع ريشهاي موازنه ميان عقل و وحي بازميگردد. يعني، به موازنه ميان شناخت ديني از يك سوي و شناخت غيرديني(اعم از تجربه و تعقل و تفهم) از سوي ديگر. بر اساس اين تلقي عمومي از مفهوم علم ديني، مساعي بليغي از همان سده نخست حيات اسلام براي ساخت علم ديني (يا همان تعيين تكليف موازنه ميان شناخت ديني و شناخت غيرديني) مبذول شد كه عمدتاً برآمده از يك انگيزه ممتاز بود: ختم نبوت. با مرور نحوه مواجهه انديشمندان مسلمان با موضوع شناخت غيرديني و تعيين نسبت آن با شناخت ديني، ميتوانيم سه نوع مشخص را از هم متمايز كنيم.
نوع اول، شامل ديدگاهي است كه ميان شناخت غيرديني به نحوي كه در انگاره كپرنيكي علم مدرن مشهود است از يك سوي و شناخت ديني عرضه شده در اسلام از سوي ديگر، هم به لحاظ نظر و «علم» و هم از جانب عمل و «اخلاق»، تناقض قاطعي نمييابد و در شرايط ختم نبوت، شناخت به سبك علم مدرن را راهگشا و در استمرار برنامه اصولي اسلام در ارج نهادن به «عقل» ميشمرد. دراين نوع، چهرههاي قديم و جديدي ميگنجند كه براي نمونه، مورد عبدالرحمنابنخلدون را بررسي خواهيم كرد.
نوع دوم و اصليترين نوع، ديدگاه غالبي است كه با سيدجمالالدين اسدآبادي، شناخته ميشود و بهويژه پس از برخورد مسلمين با نهادهاي اجتماعي مدرن در اروپا و برآمدن ايده احياي اسلام قوام يافت. اين نوع، در عين آنكه عقل و علم مدرن را استمرار برنامه اسلامي ارج نهادن به «عقل» ميشمرد، انتقادات تند و كوبندهاي به اخلاق و فرهنگ غرب دارند.
نوع سوم، شناخت به سبك علم مدرن را هم از جنبه جهانبيني و نظر و هم از بابت نسخه عمل و اخلاق، به چالش ميخواند. اين ديدگاه را در حاشيه روايتي از محمد اقبال لاهوري بررسي خواهيم كرد.
چكيده لاتين :
Basically, the subject of religious science has its roots in the fundamental issue of equilibrium between reason and revelation. In other words, it refers to equilibrium
between religious cognition, on the one hand, and non-religious cognition (including experiment, reasoning and understanding) on the other. On the basis of this understanding of religious science, from the first century of the advent of Islam great efforts have been made to produce religious science (or determine the equilibrium between religious cognition and non-religious cognition), which was based on a distinct incentive: termination of prophecy. Reviewing the types of encounter of Muslims thinkers with the subject of non-religious cognition and determination of its relation with religious cognition, one may distinguish these three approaches:
First approach: In this approach, there is no contradiction theoretically (with regard to science) and practically (with regard to ethics) between non-religious cognition
as manifested in the Copernican picture of modern science, on the one hand, and the religious cognition offered by Islam, on the other. Under the circumstance of termination of prophecy, this approach considers cognition through modern science useful and in line with Islam’s appreciation of reason. Both old and new scholars can be categorized in this approach. Abdulrahman Ibn Khaldun is one of them, whose viewpoints will be discussed in this paper.
Second approach: This is the main and predominant approach, which is identified
with Seyed Jamaluddin Asadabadi, particularly after the encounter of Muslims with modern social institutions in Europe and emergence of the revivalist ideas among the Muslims. While considering the modern science and reason , as the continuance of Islamic appreciation of reason, this approach seriously criticizes ence and religion. The spread of modern science engaged the world of Islam in the new form of this conflict. After a historical review of these issues, attempts have been made in the present article to complete and document the typology of John F. Haught (1995) presented in his book, “Science and Religion: From Conflict to Conversation”. In this book Haught discusses the relationship between science and religion in four types, that is, conflict, distinction, completion and affirmation. Also a new approach in which science is linked to social action will be discussed in the present paper.
