مجله بین المللی متافیزیکا
سال:1399 | دوره:3 | شماره:1 |تعداد مقالات:6

The article concerns the philosophical interpretation of letters in the poems of the great Azerbaijan poet Imaddaddin Nasimi. The study consists of 4 parts. First, the information about “ Khuruf al-Mukatta’ a” from Koran and from ancient wise ideas represented in the themes of poems by Khalladj Mansur and Nasimi has been expounded. A very important point stressed here is that the letters of language, which a person percieves the Truth and communicates with the Creator of Spirit in, also play a role of a key to the Divine Truth. The second part of the article is devoted to the question of what kind of truth is delivered by letters as it is expressed in Nasimi’ s poems. The great poet used the method similar to method used in Holy Koran considering the letters as symbols. The study revealed that the poetry by Nasimi is a proclamation of the Mystery of letters from the beginning up to the end, and the poet is doing that in a logical way, referring to Koran and strictly following the spirit and the letter of Allah and His book. The third part of the article contains the discussion of the letters – Kaf-and – Nun-as being an expression of the process of creation. It is also marked here the fact that the matter is not only about the God but about a Man. Being a vicar of Creator a Man is a Creator too but within the frames and abilities established by the God. If a man was created by the force of Kaf and Nun the word is a creator of him and the meaning for creating of him as well. From this point, there are no limits for word. It can increase and reduce depending on measure of thinking. The last part represents the philosophical interpretation of the famous phrase “ Ana al-Hakk” which was first formulated by Mansur Khaladj and demonstrates a whole depth of Nasimi’ s poetry. This phrase is a manifestation of self-expression of the man who is in unity and harmony with the Creator, and Nasimi’ s poetry is an accumulation of wisdom expressed in this unity.

Knowing and applying correct spelling rules in Persian based on the Arabic alphabet, has been a pressing problem of the day and always challenged thinkers since ancient times. A number of objective changes and processes that occur during the development of the language are in some sense reflected in the spelling. Considering the peculiarities, complexities and difficulties of the Arabic graphics in Persian, scientific thinkers, sometimes teachers, just fans of this language have simply worked hard to eliminate and amend writing difficulties, without interrupting Arabic graphics. It is known that the line is the reflected image of the language in writing. As the language complies with a number of rules called "grammar", the writing must also follow a set of rules and regulations that we call “ orthography". After years of research, countless suggestions, recommendations and discussions, finally, in 1380 (2002), The Academy of Language and Literature of the Islamic Republic of Iran has published a booklet entitled دستور خظ فارسی “ Persian Orthography” . Here are some of the important factors related to the Persian language writing system: protection of the Persian language written image and independence; agreement of writing and pronunciation; simplification of reading and writing. In this study, we will discuss the “ alefe masgure” (short alef realized by letter « ی» in writing) which is irrelevant to the Persian script, in other words, it does not meet above-mentioned important factors, key features of the Persian orthography. A lot of words and compositions derived from Arabic in both classical and modern Persian are written with this "shortened alef". Actually, just here, an agreement and harmony between the writing and pronunciation are broken.

Ibn Khaldun is an undisputed greatest thinker and scientist in the history of Islamic thought. He is known mostly as a founder of the Philosophy of History, the Science of Sociology and the Umran theory. Having been formed at the period of weakening of the Islamic philosophical thought and generally-the activity of science, his philosophy was great importance at evaluation of such correlations as between the philosophy and religion, and the reason and faith. The debates around these notions risen at the dawn of the history of Islamic thought have been keeping their actuality until today. In this context, Ibn Khaldun being a scientist and a founder of the Umran theory was that who evaluated the relationship between the religion and philosophy in a cold-minded realistic and objective way because he considered this problem not just as a religious or philosophical phenomenon but as an inseparable part of the Umran theory from the point of social history. He revealed the compatible, common and extremely different points within the notions of religion and philosophy. According to Ibn Khaldun, the human Reason can’ t be applied in the field of metaphysics and religion. He also insisted that the laws can be adopted exclusively in the field of revelation and faith. Ibn Khaldun stressed that the religion and philosophy differ from each other in objects, methods and aims. Therefore, he considered impossible the existence of the rational metaphysics and theology. At present article, we’ ve tried to consider the fundamental views of Ibn Khaldun towards the basics of correlation “ religion-philosophy” and “ reason-faith” from the point of philosophy and science.

As one of the most important theoretical physicists of 20th century, Einstein’ s perspective on human science has foundations that cannot be isolated from his view of science. Physics understanding of that time was built on Newton’ s theory of causality and cases (phenomenon) were tried to be evaluated within the framework of a strong cause-effect relation. Although Einstein revised the Newton theory and caused radical changes in science, as stated in his own words, Newton’ s causality theory is the basic criterion for Einstein’ s view of life. For this reason, as Einstein explained all the phenomena in the universe with a cause-effect relation, he has also made the causality theory as a criteria while looking for basis of human actions and intentions. He presupposed serious physical obstacles, when considered human behaviors in the context of the freedom problem. However, there is another factor that can harm human freedom. Some of the genetic and biological hereditary characteristics of the person are quite efficient on his tendency. In addition to this, the issues of will and morality that cannot be evaluated separately from the freedom issue, also felt the need to be clarified at this point. Hence this situation will confront us with the problem of the source of morality. In this study, Einstein’ s view of human freedom and morality will be studied and tried to be enlightened.