Ayeneh Ma‘refat
Year:2024 | Volume:24 | Issue:3|Papers Count:7

Abdallah Javadi Amoli is one of the contemporary thinkers who has been an expert in many different fields of humanistic-Islamic sciences, including political kalam. His scientific personality is worthy of analysis due to his relative comprehensiveness in theology, the processing of political kalam issues, and his entry into practical and theoretical politics in the realm of religious scholars. If we divide the knowledge-value currents into those in favor and against competitors, then in response to the question of the influential currents in favor, the hypothesis with the analytical-descriptive methodand Based on Skinner's hermeneutic framework and the subject of his mental contexts, it is based on the fact that the three streams of knowledge, Transcendent philosophy and Islamic philosophy, jurisprudence, and Quranicism, have been influential on Javadi Amoli's political kalam as a part of his mental contexts and formative of his political kalam. The influence of the subject of gradation of existence in the Transcendent philosophy and its reflection in issues such as the caliphate of man, Siraj and the discoverer of reason and the rule of the Sharia and its effect on political legitimacy and the preference of the majority vote over the minority; The impact of traditional and dynamic Tafaqquh in the sense of comprehensive theology on the type of reasoning in the subject of treaties and the indeterminacy of the Sharia of Wilayat al-Faqih and...; Also, the Qur'an as an interpretive method and not as a religious source; The "actual" and not absolute validity of the interpretation of the Qur'an by the Qur'an and its precedence over the Infallibles’ words and its impact on the analysis of human caliphate, human dignity, justice, and pluralism are among the findings of the research. Based on this, Javadi Amoli's political kalam is based on the duality of ʹAql and Naql and not Aql and Din based on comprehensive theology, comprehensive jurisprudence, and supremacy of Qur'anic attitude, which is reflected in the system of political and theological issues.

The Church during the Middle Ages believed that using force to guide people was desirable. However, following the Renaissance, thinkers like John Locke introduced the theory of "tolerance" to challenge this approach and advocate for religious freedom. This theory, in Western and liberal thought, is based on principles such as the originality of freedom, individualism, relativism, and behavioral rationality. Some even argue that it is compatible with religious teachings, and consider to protest it as a sign of intellectual and religious rigidity. In this article, an effort has been made to critique the theoretical foundations of tolerance in classical liberalism using both scientific and religious arguments. The research method is descriptive-analytical, and the data collection method is library-based. According to the findings, this theory, as presented in classical liberalism and Western thought, has been unsuccessful both in theory and practice, and requires revision and modification.

This article analyzes the concept of happiness in the thought of Confucius, one of the greatest sages of ancient China, especially in the book Lun Yu. First of all, in Lun Yu, Confucius considers true happiness moral happiness and believes that happiness is primarily not in physical pleasure but in moral pleasure. He defined the principles of happiness as moral education through continuous learning, achieving human virtues such as benevolence, justice, merit, and wisdom, maintaining harmony or peace between oneself and one's family, others, or the community, and individual and subduing one's ego and returning to merit, etiquette and traditional ceremony. Confucius believes happiness to be the perfect virtue in a simple social life. Being good and benevolent is necessary for happiness. By placing morality as a prerequisite for happiness, Confucius points out that happiness can be achieved through "knowledge, benevolence, and harmony among members of society." So others’ happiness is part and parcel of our happiness.

The main goal of this research is to explain the relationship between artistic and natural beauty from Aquinas' point of view. This study is fundamental type and its nature is explanatory-analytical. Information is collected using the library method and qualitative analysis. This research shows that in both types, we are facing tangible beauty. Both beauties are imperfect and a reflection of the perfect beauty of God. Natural beauty is without human intervention and artistic beauty is without human intervention. God is the cause of natural beauty. Artistic beauty is not the creation of the face, but the representation or transformation of the face. Natural beauty is superior to artistic beauty; because the principle as a measure of beauty is nature, and artistic beauty is somehow derived from natural beauty. Beauty criteria (harmony, proportion, clarity, and perfection) are current in natural and artistic beauty. Aquinas' view of natural beauty is descriptive.

Mystical understanding of the soul is an important aspect of mystical anthropology, which facilitates ascent of man from status quo to his ultimate degree through spiritual journey. The soul is a both wayfarer and guide in its journey, growing and moving to higher degrees according to its level of knowledge of self and its capabilities. This article examines Banu-Amin's Makhzan Al-‘irfan using a descriptive-analytical method, and explains her mystical understanding of the soul. Amin refers to three types of division to explain levels of the soul: the accidental division according to "ressurection", the substantive division according to "self-knowledge" and "identity with existence." Amin's description of the soul comes in two levels: the existential level, which expresses the potential capacities of the soul, and the natural level, which refers to of soul’s being descent. To what the soul turns, it acquires its attributes; therefore, spiritual journey becomes necessary. In Amin's thought, the seeker’s start to move is based on God's bestowal.

In this research, we are using a descriptive-analytical method to answer that why does Ghazali establish an epistemological system with a taste of phenomenology to deal with the truth of the doctrines of religious life? It seems that Ghazali's skepticism about the validity of the doctrines of religious life and the falsifiability of theoretical reason in this regard leads him to the doctrines of this type of life. This causes Ghazali to deal with Sufism in the context of practical reason to achieve certain knowledge. Therefore, Ghazali's skepticism in the field of common sciences of religious life and deviation from theoretical reason in the context of dogmatic metaphysics leads him to the perceptions of practical reason and ethics and ultimately Sufism. Sufism became a means for Ghazali's serious entry into the field of anagogical exegesis and interpretation of the world of religious life and common texts in this type of life. Therefore, his tendency towards sufism and anagogical exegesis prepared the ground for the phenomenological approach to the aforementioned sciences to organize an intuitive epistemological system in order to prove the truth of the doctrines of religious life.

Since, according to the ontological principles of transcendental wisdom, the existential nature of knowledge is abstract (non-material), so in the process of perceiving material things, these should be brought closer to the abstract realm of the soul to make acquisition of knowledge easier and more precise. To bring material things closer to the abstract realm of the soul, phenomena that play a subsidiary role in abstracting material things are necessary. Similarly, the existence of sensory organs, such as ears and eyes, and various parts of the brain, are also necessary for perceiving material things. These elements provide the conditions for the realization of perception, which is an abstract entity. Therefore, it is essential to identify all factors that play a role in the real acquisition of educational content, and based on this knowledge, provide the necessary tools for maximum compatibility between the educational content (perceived) and the learner (perceiver) in order to facilitate the learning process.