METAFIZIKA
Year:2020 | Volume:3 | Issue:2 |Papers Count:6

The article is devoted to the problem of the origin of language that one of those questions, which are still unresolved. It is natural, that this problem concerns such sophisticated issue as the origin of human being itself. Unfortunately, for a long time this problem had been based on certain methodological inconsistencies, that were rooted in F. Engels’ s thought about transformation of a monkey into a human being. However, a corresponding analysis of the accumulated material indicates that the materialistic position is powerless in answering many questions posed here. There are two reasons for this. First, the vast majority of research in the study of ethnogenesis was usually based on imperial ambitions. Since the outbreak of imperialist wars and colonialism, any metropolis, with the aim of capturing new lands, under various pretexts had sought to give history an ideological direction, while mostly distorting the history of the indigenous inhabitants who faced their aggressive ambitions. The Bible Table and the idea of the God-chosenness of the Jews, which gave impetus to the emergence of such movements as racial theory and anti-Semitism, as well as Altai theory, caused considerable confusion on this issue. Secondly, without answering the question-who a human being is?-it is impossible to talk about the problem of the origin of the language, and here is a vulnerability of the materialistic approach to this problem. Working on the article, the author used the appropriate analogies from the written sources and comparative examples from various languages. The article is intended for a narrow circle of readers endowed with a wide erudition.

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. One of the unchangeable qualities of humanity is development. Man is a thinking being and his mind power, in addition to considering the paradoxes of the current situation, has always made the parameters of future life parameters the subject of discussion. Modern technology and scientific achievements are formed on the basis of human thinking ability. From this point of view, there are periods in the history of mankind that are imprinted in memory as a beginning of the new century or a certain stage, carrying the benchmark features. As such a concept, the term “ reform movement” remained in history. The reform, which represents the radical changes in society and social life, expresses the innovative activity, reconstruction, and innovative thoughts achieved through the implementation of progressive ideas. Reformism as an event in terms of universal cultural and spiritual values has often been reflected in the world literature. So, the heyday of medieval Western culture and the Eurocentric tendencies of social and cultural reality, defined “ as the greatest progressive revolution” (F. Engels), were denoted in the Western world by the French word “ Renaissance” . Those who consider this process as a stage in the world history and world culture taking place in the East, call this advanced movement and related changes the “ Eastern Renaissance” . In fact, the Muslim East often used specific terms in defining reforms. The fast development of urban culture in the new direction, the uniqueness of the universal processes or values that give impetus to the development of the history of mankind, having acquired a specific character in the context of the East at the common methodological level, has always been expressed in accordance with oriental principles. From this standpoint, the reformist movements in the Muslim East are noted within the scientific community under various terms. Thus, the concept, which is a movement by its meaning, is expressed in periodicals and in the scientific community of both the Muslim East and other societies, in different terms that have the same meaning. These include the terms ehya /, الاحیاء islah / الاصلاح, nahda / النحضة, tajdid / التجدید and tajaddud / التجدّد, along with such concepts as Revival, Renaissance, Reform, Enlightenment and others in the Azerbaijani scientific circles. The article consists of an analytical observation of these terms.

As you know, the realization of the national interests of the Republic of Azerbaijan requires the solution of many tasks related to information security. The obtaining, protecting, and using the necessary information makes it possible to apply successful tactics in solving the regional ethnic conflicts that impede the wellbeing of both the country and the region as a whole. Information is related to the origin of the conflict as well as to many aspects of its resolution. The conflict has historical roots. The specific event may immediately cause conflict. Around such facts and events, public opinion is formed. The forces supporting one side of the conflict or another have their own political interests. All this affects the course of political processes related to information. The article concerns the historical stages of Russian politics in the Caucasus and the role of the Armenian factor here. As historical facts show, it is necessary to take into account a great number of objective and subjective factors in the course of these processes. The Armenian community, which for centuries could not determine its fate, tried to conduct extensive diplomatic activities in the Middle East and many parts of Europe, including the South Caucasus, using the branches of the Gregorian Apostolic Church around the world. Here, the Armenians acted as merchants, soldiers, priests, terrorists, spies, and so on. They expanded their activities both within Russia and in the Caucasus, as well as in Turkey and Iran. This activity also coincided with the strategic interests of Russia. Such information should be reviewed in the light of the current Armenian-Azerbaijani conflict and taken into account so that the position of Azerbaijan prevails in the information war.

Al-Farabi's scientific-philosophical legacy reached the present in various fields of science. It's not in vain that Al-Farabi went down in history under the name «Second Teacher». The methodology of the scientific and philosophical system of «The second Teacher» is the main contribution to the unity of theoretical and practical of world science and universal world view. This article is devoted to some books and treatises as «Ehsaul-ulum» (classification of sciences), «Al-millet» and «Altambikhalasabilis-saadati» (the path leading to the knowledge of happiness) that enriched the world science. Guided by these books one can study their impact on science, philosophy, psychology, morality, and life processes of human activities. In history, the main merit of Al-Farabi is that he created communications among separate islands of science which gave prerequisites for additional sciences in the future. The eliminating of scattering in the sciences by the philosopher and associating them under a Singh beginning put an end to disagreements. For this reason, the article indicates the boundaries inherent in these sciences, especially “ figh” (juris prudence or law), philosophy, theology (kalam), religion and their relationships. “ The second Teacher” s attitude to “ figh” and law is much wider than external relations and those laws that exist and regulate among people. In this way, Al-Farabi insists on studying phenomena, actions, and relationships, considering this way very useful. Despite the fact that “ figh” and law cover such wide areas it does not exclude objects of despite between theology and philosophy. To prove this “ Second Teacher” revealed the essence of theology and the importance of philosophy for history. He noted theology as an unreasonable goal, but philosophy he defined as “ the highest” science in its meaning, able to relate to emerging challenges. And finally the religious concept he called “ millet” , he observes from a scientific – philosophical point of view, detailing them deeply and carefully. The article highlights the development of the terms “ ijtihad” (overcoming difficulties) and “ istinbat” (approval) in history in detail.

Between 2001 and 2017, it is nearly two decades that Pourhassan writes about philosophy and the relationship between philosophical thinking and religion in the Iranian academic field. His most important works are "Comparative Hermeneutics", "Shiite Wisdom", "Farabi and the Path of Felicity", "Language of Religion and Belief in God", "Avicenna and Oriental Wisdom" and finally his recent book "A New Reading of Farabi's Philosophy: A fundamental epistemic break with the Greek tradition", published in 2017. Looking at Pourhassan's course of thought, one can come to four key points about his discourse; the first is that Pourhassan believes that "we" are an extension of the West and the second is that he believes that while under the West we are incapable of understanding religion properly because it is impossible under the Western and Orientalist notions of consciousness have a proper understanding of "religious reason. "But the question is wherefrom can we have a perspective on the "non-Eurocentric" being, the universe, the human being, society and religion? And the fourth point is the answer to the aforementioned question. In other words, addressing Farabi and constructing the "philosophical" notion of Iran in some way is an attempt to come out of the domination of the western concepts and the Orientalism in order to understand thought, history, man, religion, and religious being. In this article, I will attempt to re-read Pourhassan's narrative and critically analyze his approach.

Mir Mohammad Karim Bakuvi was born in 1858 in Baku city and got his first education in Baku and higher education in Baghdad. He had many public obligations, one of them was establishment of the “ Hidayat” charity. Bakuvi has written many scientific works, the most important of them was "Kashful-Hagaig an-Nukatil-Ayati vad-Daqaiq" (Explaining the meanings and subtleties of the verses and their truths) in 3 volumes, which was written and completed by him in 1902. The abovementioned interpretation was published firstly in 1904 and 1906, by H. Z. Tagiyev, and was published in 2014 in the Latin alphabet, with the initiative of CMB. This interpretation, In addition to writing in Azerbaijani language, has taken a special role in strengthening religious values and the formation of the national culture of Azerbaijan. In his interpretation, he used the methods of "interpreting the Koran with the Koran” , "interpreting the Koran with verses” , and "scientific interpretation", and in his interpretation of the verses, he noted special attention to the first interpretation method. He also interpreted the scientific verses in the Koran, including the 2nd verse of Surah Rad 2 and 31st verse of Surah Anbiya, in accordance with the conditions and laws of the time. His interpretation alongside being mild and clear, and was based on authoritative ancient interpretations and verse sources. It is considered a perfect interpretation because all the verses are interpreted in the commentary on Kashful-Hagaig. In addition to the scientific advantages, this interpretation has certain shortcomings in the structure and meaning of the text. This work has been researched in an analytical descriptive manner and based on content analysis.