علم ديني از منظر آيت الله جوادي آملي

Religious Knowledge from the Perspective of Ayatullah Jaw?d? Amul?

چكيده آيت الله جوادي آملي، متفكري است كه با تكيه به مباحث مختلف سنت تفكر اسلامي (همچون فلسفه اسلامي و اصول فقه) تبيين خاصي از موضوع علم ديني ارايه مي‌دهد. ايشان معتقدند كه علم بما هو علم كشف واقع مي‌كند و بدين رو آنچه واقعا علم است، اسلامي است، اما با بررسي وضعيت علم در دوره? جديد معلوم مي‌شود كه علوم جديد، واقعا و خالصا علم نيست؛ چرا كه از فلسفه‌هاي الحادي تاثير پذيرفته‌اند. به باور ايشان، اگر بخواهيم در علوم كنوني تحولي بيفكنيم و علم اسلامي داشته باشيم، بايد نگرش خاصي را به علم تقويت كنيم، جايگاه دستاوردهاي معرفتي بشر (از علوم تجربي گرفته تا علوم فلسفي و شهودي) را در هندسه? معرفت ديني معلوم سازيم و تعامل خاصي بين دستاوردهاي تجربي و عقلي و شهودي با منابع نقلي برقرار سازيم. لُبّ ديدگاه ايشان را شايد بتوان توجه به مراتب طولي عقل در درك حقايق عالم و تلازم همه جانبه? عقل و نقل دانست. مقاله? حاضر مي‌كوشد مباني دين‌شناختي و علم‌شناختي ايشان را در زمينه? علوم بشري و علم ديني تبيين كند. كليدواژه‌ها: علم ديني، جوادي آملي، فلسفه? علم، فلسفه? دين.

Religious Knowledge from the Perspective of Ayatullah Jaw?d? Amul? ?usayn SUzanch? Ayatull?hJaw?d? Amul? is a thinker who by drawing from various fields of the Islamic intellectual tradition—such as Islamic philosophy and the principles of jurisprudence—presents a unique exposition of ‘religious knowledge’. He is of the belief that knowledge qua knowledge is a disclosure of reality and hence any true knowledge is Islamic. He further claims that an analysis of “knowledge” [cum ‘science’] in the modern period leads to the conclusion that modern sciences are not true and bona fide knowledge, insofar as they have been affected by profane philosophy. In his opinion, if we were to bring about fundamental changes in the existing sciences and come to an ‘Islamic science’, we must lend force to a particular take on ‘knowledge’ and ‘science’. Such an approach would involve first, situating the cognitive and scientific accomplishments of humanity (spanning the scope from experimental sciences to sciences such as philosophy and mysticism) within the geometry of religious knowledge, and second, establishing a particular correlation and correspondence between experimental, rational, and mystical findings on the one hand and traditional sources on the other. The crux of his perspective can be characterised by its conscious awareness of the hierarchy and multiple states of the intellect in the latter’s comprehension of the realities of the world and the extensive correlation between the intellect and tradition. The article at hand attempts to present a survey of Ay Jaw?d?’s religious and epistemological positions with regards to profane sciences and religious knowledge. Keywords: religious knowledge, Jaw?d? Amul?, philosophy of knowledge, philosophy of religion.