METAFIZIKA
Year:2020 | Volume:3 | Issue:4|Papers Count:6

Discussion of knowledge and cognition in the Qur'an According to the pillars of knowledge, the following four topics related to it, namely science, scholar, known and teacher, and issues such as conditions, causes, factors, etc. are discussed. In Islamic sciences, especially in Islamic philosophy and mysticism, in topics such as perception, mental existence, abstract existence, soul, etc., issues related to knowledge are dealt with, which have characteristics, conditions and obstacles. Hazrat Allameh Javadi Ameli has a special explanation in this field by mixing philosophy and interpretation and combining Islamic wisdom with the word of revelation. And hi have different opinions about the perception and consistency of it, despite its existential view of it in different levels of existence and the order of its effects in this field. Allameh Javadi Amoli's approach to issues related to perception is completely based on and in accordance with her interpretive theories of Quranic verses. According to the verses that express the abstraction of the soul, they prove the abstraction of science and, as they consider the abstract matter doubtful, they prove the skepticism in perception. In this way, they raise issues such as the levels of perception and types of perception and how perception is realized. In this article, after the semantics of perception and its ontology, what is perception and then the factors and conditions affecting the realization of perception among the philosophical and interpretive views of Allameh Javadi Amoli are discussed.

In the article we tried to show analyzing the works of Mahsati Ganjavi and Omar Khayyam comparable, their relationship to various topics, especially the poetic description of the incompatibility of the period and talent, the value is given to the human personality; religious, mystical ideas, determination to fight against the negative aspects of religion; injustices in society. In general, we would like to note that the literary heritage of both poets is valued as a collection of poetic stories about the world, life, human relations. For this reason, the period in which they lived, the social upheavals within it, the black-andwhite events of the day, and the beautiful and ugly aspects of human nature did not go unnoticed by both poets. Mahsati Ganjavi, who is known as the most powerful master of the rubai in Eastern literature, is considered to be a representative of the Omar Khayyam school in the rubai genre, so it is possible to come across similar approaches on some topics. Our conclusion is that in both Omar Khayyam's and Mahsati Ganjavi's rubais human, his beauty, desires and aspirations, the shortcomings of the time, women's rights were highlighted and talking about mental outlook of both poets, struggle against social contradictions as through we talked about the common mood of that time, the revolutionary spirit of the intelligentsia.

In the article, for the analysis of the problem posed, approaches are widely used that are rooted in modern economic reality and are inherent in the theories of institutionalism. New economic conditions require the Azerbaijani state and the contingent of civil servants working in government to implement effective management programs based on political, economic, social and moral concepts. Institutional changes can provide Azerbaijan with free access to domestic and foreign markets and, as a result, provide our country with the opportunity to accept regional capital (mainly the entire Caucasus) as a “ gift” of fate. The article discusses the process of institutional changes in on-farm organizations from the point of view of the theory of private property, transaction costs, contractual theories and rules of social behavior, as well as ways to ensure that effective state mechanisms fully meet modern requirements. This problem is considered from the point of view of methodological approaches set forth in the theories of classical institutionalism and neoinstitutionalism. The article analyzes the institutional problems of free creativity, free entrepreneurial activity, intellectual capital in the framework of structural capital, institutionalized economy and an effective system of government, an effective state. It is concluded that as a result of a policy based on these economic concepts, a person’ s free creative ability is formed, and the search for mutual benefit between people becomes a real social incentive. The principle of combining and com plementing the in terests of the collective and society as a whole with the personal will and interests of an independent individual should be adopted as a factor that serves the institutionalization of state structures and the formation of a social state.

One of the most important philosophical principles that played an important role in the emergence of many subjects of this science and became a disputed topic among philosophers and theologians, was the principle of al wahid. Islamic scholars are divided into three groups on this principle: some like Mir damad, consider it to be a part of common sense and one of the principal foundations of rationality and perceive the early scholars’ arguments as retaliative statements. The second group that is comprised of Muslim philosophers such as Ibn Sina, Bahmanyar, Khaja Nasir al deen tusi, sheikh Ishraq, Mulla Sadra, etc, has proved the principle with sound arguments. The third group encompasses some theologians, early scholars, and the people who used to believe in evident realities, etc sought to refute the principle and presented their arguments. Much of the opposition of theologians was due to the constraint, which they believe creates, this principle for the supreme power. In Proving this principle, Islamic Philosophers state that the first doctrinaire is the first intellect and the rest of the creatures in the causal system are getting existence gradually through Him. From the viewpoint of Islamic philosophers, this rule is based on principles such as the principle of causality, the principle of causal necessity, and the principle of nature. Islamic philosophers have substantiated their arguments to prove this principle, most of which deal with the simplicity of the divine essence and the principle of the nature of cause and effect. Those who repudiated this principle were looking at its incompatibility with religious beliefs and its contradiction with the autonomous and omnipotence attributes of God and therefore, they endeavored to establish arguments to refute philosophers. However, these objections of the theologians were mainly due to the confusion between the meanings of the single word and the similarity of cause and effect and the lack of apprehending this principle.

Deistic theology is one of the many modern theologies which built its structure upon rejection of revelation and religious rationalism, it believes that prosperity can be achieved by relying on mere intellect. In fact human will evolve without the help of divine revelation. From its beginnings up to this point, deism theology have used an unfinished thinking system that doesn’ t have rational foundations for it. The existence and necessity of theological guardianship system is what deism cannot ignore. For god being creative without considering the guardianship system is undone and unreasonable, while deism thinks that god just created the universe then left it to be afterword's, and everything is running by natural order. With having faith in this and a total acceptance of modern science including Galilean movement and Newtonian theory of gravity in 17th century they rejected revelational knowledge. Hence. This article in response to this sort of deism will try prove lordship and guardianship of god by analyzing the foundations of deism considering Allamah JAVADI AMOLYs thinking structure, according to him the lordship is an adjective of the real ownership; by acceptance God as the creative, it will follow by real ownership, becuase the real owner is the creator so the lordship adjective con not be sepradet from creativity, and in fact the return of lordship is to creativity.

One of the issues that has always been studied and researched from the beginning of human life and has been approached by different thinkers and different religions is the issue of evil. Swinburne, a Christian thinker, explains and examines the issue of evil in "Theodicy of Divine Justice". Swinburne considers evil to be the lack of perfection that prevents the goodness of an object. He believes that the root of evil should be considered in the improper will of man and should not be attributed to God, because God is absolute good and evil is not originated from absolute good. The study of the nature of evil and its explanations by Sweeney Berne in order to get acquainted with and study his thoughts, and on the other hand, the study of the problem of evil as a theological and philosophical issue, is something that requires research on this subject. This article uses a descriptive-analytical method to examine the theology of divine justice, the nature, types, benefits and solutions of evil from the point of view of Swinburne. Only then can we feel God better and have true faith in His justice, benevolence, and absolute wisdom.