اسم المؤلف:
محمود عبد الحسين عبد علي الثعالبي
اسم المشرف:
ثائر ابراهيم خضير الشمري
المستخلص:
الحمد لله رب العالمين والصلاة والسلام على الحبيب المصطفى محمد الامين وعلى اهل بيته الطيبين الطاهرين الهداة المهديين وعلى صحبه المنتجبين الغر المحجلين الذين ساروا على هديه وكانوا له كظله وعلى من تبعهم وسار على نهجهم الى يوم الدين...السيد رئيس لجنة المناقش | With the beginning of the twentieth century, the invasion of the Islamic world torrent of cultures and currents of intellectual Western - based foundations of civilization and concepts about the universe, life and society, and it was on top of these cultures and intellectual currents (capitalism) and (Marxist) and who has both a great political system and controls a wide area of the world , even Aqtzma the world into two parts (Camp Western capitalist) and (the eastern socialist bloc), and has among the intellectual and political struggle at the expense of the Islamic nation and its existence intellectual and political special This was the Western attack suffered by the Muslim world from the two camps mentioned of such magnitude and ferocity, almost that the registration of a landslide victory to their advantage and rob the intellectual and cultural identity of the Muslim community.However, this did not materialize and the father of Islam, but the strong and resonant his say in the realm of this bitter conflict, unbeaten his sons fervent and his horsemen brave thinkers of Islam, Sunni and Shia for Haadh criticism of these two systems and refute, and the most prominent of these intellectuals (Mahmoud Talqani in his book Islam and property ) published in 1944, and (Saied Qutb in his book Islam and Capitalism) published in 1951, and (Mohammad Hossein Tabatabai) in his book (the foundations of philosophy and doctrine realistic) published in 1953, and (Mohammed al - Ghazali in his book Islam and curricula socialism) published in 1954, and ( Said in his book Communism and Islam) published in 1961, and (Abdul Hamid Siddiqui) in a metaphor (the interpretation of history), published in 1969, and (Mohammed Baqir al - Sadr) in the group literature confined between (1958 - 1979), but these intellectuals money will not live up to criticize Mr MartyrMohammed Baqir al - Sadr.Moreover, these money were not so depth and amplitude, while the RPR criticism Martyr Sadr depth and capacity and inclusiveness, so that you do comprising the one book, but spread to a series of books made up of several episodes singled each episode a particular aspect of cash and both currents to form a so cash compared to them versus Islam. And not only this, but moved Martyr Sadr Islamic thought from the defensive to the offensive in this conflict, and being sentenced distributed among the huge buildings of Islamic Sciences to the theoretical phase crystallized in a position to answer the problematic era, and we can not overlook or ignore his these Islamic thinkers , but we see that his martyr Sadr from his criticism of Comparative (capitalism) and (Marxist) has a privacy methodology and intellectual excelled all his other Islamic thinkers, have pointed to this Privacy number of researchers, as the Martyr al - Sadr does not pays tribute to the intellectual construction but After criticism and scrutiny of ideas and theories anxious to provide (Islam) viable solution and the only one, and despite the advantage of its idea (holy), but he still suffers marginalization, although there are several studies on the thought of the martyr Sadr, but specializes in the cash method study amounts to the level of global thinking (holy) as I know is still not available, God only as presented by Dr. (Nazih Hassan) in her book (Mr. Mohammed Baqir al - Sadr study in the curriculum) and that it tried to discover the public monuments to the method of the Martyr al - Sadr, so you can count our attempt this first of its kind in the Islamic academic studies in Iraq, it is not surprising that fractured shortage and marred by bugs.The nature of the research topic has required that the thesis is divided into four chapters and an introduction unprecedented as well as pave the conclusion at the end, we reviewed the most important results.We have also served in the boot by entering into chapters thesis statement in three important aspects, I. Statement meanings (comparative approach) and (critique) language and idiomatically, and in the second - we define it brief life my intellectual Martyr al - Sadr, and we in the third - to provide a brief definition (b capitalism ) and (Marxism), and as the (capitalist) were not based on a philosophical explanation of the universe and life as between this martyr at the beginning of writing (philosophy), so ensure chapters (I and II) a statement on the philosophical foundations of Marxism and criticism of the Martyr al - Sadr in return for Islam, and to ensure (Chapter III) a statement of the martyr Sadr economic critique of Marxist and capitalist doctrine versus Islam, and the (Chapter IV) a statement criticizing (sanctified) the social system for both of them versus Islam.After this round of labor and after the completion of God we have this modest treatise, in the light of what we have in the folds Find despite myopia and lack of knowledge, we review the key findings of the researcher of the results and perceptions derived from them are as follows : First, the advantage of the comparative method in cash at the Martyr al - Sadr, if embarked on a cash project in the same philosophical foundations (of Marxism), beginning the theory of knowledge basis in philosophy - and finite sense philosophical to the world compared to the concept of the Islamic philosophical world view and his theory of knowledge, this criticism and completed the demolition of construction Economic and goal (distribution of wealth) in both isms (Marxist) and (capitalist) demonstrating the fairness of the Islamic economic doctrine in the distribution of wealth, and finally seal the monetary project on the social systems of both installed invalidity of each of (the socialist system) and (Communist supposed) and ( democratic capitalist system), demonstrating that the Islamic social system is best suited for the happiness of mankind. Second, it proved through comparative approach in cash on epistemology failure when Marxism, (visualization and ratification,) and it is not for the experience and dialectics ability to knowledge and information corresponding to the reality revealed, proving that is consistent with the proof is what you go to him (the theory of yanking Islamic) in perception, mental doctrine is the basis for access to knowledge ultimate sanctioning and has the ability to prove metaphysical issues and attainable uncertainty in philosophical knowledge and matching the idea of objective reality through what he called (self - denomination) in knowledge.Third : Mortgage (sanctified) through a comparative approach in cash on the invalidity of the philosophical concept of the world at Marxism, and its belief in materialism of the world and its interpretation of the phenomena and incidents on the basis of the internal contradiction that (article) is the origin of the world and the actor real to him, and that the movement of history according to (historical materialism) dialectic and the inevitability and ruled by economic factor, installed Islamic vision existence of a deeper behind the objective reality reason that the incidents and phenomena - cause - linked necessary relationship (the attic), and that (God) is the first reason for the existence of the world and the actor real to him, and that the movement of history and evolution are in accordance with the word of God (Constants Divine), which ruled that the will of the human and selected a large role in making history.Fourth : characterize the monetary approach originality and comprehensiveness, if the uniqueness of (holy) from Muslim philosophers in his critique of the philosophy of Marxism and approach, and this is not preceded by the one not of providers in their criticism of Greek philosophy, nor of my interlocutor in their criticism of the philosophy of Marxism.Fifth : characterized his approach on my own in the discovery of the Islamic economic doctrine and especially (the distribution of pre - production) and the creations of the Martyr al - Sadr, so it was a critique of a distribution of wealth in both isms Marxist and capitalist four sections (the distribution of pre - production, production, distribution of post - production, warranty social.Sixth, began comparative approach in the criticism of the distribution of wealth in both isms Marxist and capitalist distributes pre - production - natural sources of wealth - proving sanctified) the doctrine of economic Marxist failure of two phases (socialism, communism assumed) in the distribution of this wealth through nationalized and make collective ownership, as well as the failure of the capitalist economy goes to him in the distribution to the private property on the basis of the existing economic freedom.Seventh : quickly loves Marxist faith that the result of the Imam of production pick criticism Martyr Sadr form of distribution relationships, and the one who showed well as the invalidity of the capitalist economic doctrine in targeted wealth development for its own sake, and reached through the price system watershed trading on the production process, and demonstrating (holy) We are in separate distribution relationships of the form of production, and the development of production and increase it be for the purpose of achieving the welfare of the community and satisfy the needs of its members.Eighth : proven Arrows criticism made by the (Holy) to the distribution of post - production - produced wealth - in both isms Marxist and capitalist, poor distribution of the doctrine of economic Marxist to this wealth by giving - Image Item (depending on the work) stage of socialism and (according to his needs) in stage of communism, and the injustice of this - Image Item in economic doctrine capitalist equating other elements of production (taxation, and profit, and the proceeds, and interest), and justified interest as the result of the risk, and demonstrating (holy) that justice in Islamic Economic go to him to grant factor produced wealth whole, and the bonus paid (for land and other production tools), to dispel them and consumed for its contribution in the production process.Ninth : proved his critique (sanctified) the failure goes to Marxist economy as (social security) is really the machine for sustained it and its continuation, but at a certain stage of history, and when they reach the production large - scale production phase is really the social security for individuals and a necessary condition as a result of the evolution of the machine and increase its production and the state is the only ones that function as security and funded by including of taxi factor, proving that justice in going to him the Islamic economy as (social security), both (the right of the group in the sources of wealth) a human right based on brotherhood and compassion for humanity, and it is the duty of the state and the individual together and trying them all According to the investigative capabilities and ability, and the field that he exercised the (need for) their role in the distribution of wealth.Tenth : the comparative method characterized by force and argument applied foundations of cash and stages on the proposed solution to the problem, through to treat (holy) gaps which occurred opponent was not able to solve them.Eleventh : the Martyr al - Sadr in his approach cash Comparative a model real Islamic thinker, as Masanobu Fukuoka, the views of senior Muslim scholars (Sunnis and Shiites) and of different persuasions, made his approach in theorizing the Islamic economy strong penetration, and his criticism of the discount can not be his response and response to that storm However, one of Islam.Twelfth : Martyr Sadr seal approach comparative in the criticism of Marxism and capitalism on the social systems, proving the invalidity of the socialist regimes, the Communist supposed that they the result of the economic factor, and the failure of the system (democratic and capitalist) based on individual freedom and limited the limits freedoms of others, proving that the Islamic social system is not Magistrate human Delight.Thirteenth : characterized by systematic creativity and intellectual originality, as the creations of the martyr Sadr's Department of freedom another split four - division her allowance, which is personal freedom and that relate to the behavior of the individual and collective freedom, which include the respect of the individual within the group, either intellectual originality, it stands out in its drafting (the Islamic social order) in which the individual has not separated from society as in the system (democratic capitalist), and did not permanently in the community, as in the two systems (socialist and communist), but rather to make the existence of a necessary community of the individual was not the individual is separated from the spiritual part, and his relationship with his God
