Among the issues raised in the field of the language of religion and the Qur'an is the meaningfulness, knowledge-giving, and objective referentiality of the Qur'anic propositions. These topics were first discussed regarding the holy texts of Judeo-Christian, then its scope was extended to the language of the Quran by some contemporary intellectuals. Ayatollah JAVADI AMOLI is one of the contemporary commentators who tried to answer new questions about the language of the Qur'an. In this article, Ayatollah JAVADI AMOLI's view on the language of the Qur'an has been explained by referring to some challenging aspects of the language of religion in the Western world, using an analytical-descriptive method. The findings of the research show that contrary to the claims that consider the language of religion and the Qur'an to be devoid of meaning and knowledge, in the eyes of Ayatollah JAVADI AMOLI, the language of religion and the Qur'an is based on extra-religious evidence such as: the proof of truth, the proof of guidance, the inadequacy of the standard of verifiability and internal proofs. Religious like the positive and negative states of the Qur'an, the purposes of the Qur'an and the method of the Qur'an in expressing knowledge and stories, Thiqlain tradition are meaningful, enlightening and of objective referentiality.

The viewpoint of independence of the two fields of science and religion attempts to first, end the conflict of these two fields and second, stress the role of science in managing the unspecific religious fields.Ayatullah JAVADI AMOLI asserts that this segregation of science and religion is the product of a wrong image of science and religion. He believes that the correct relationship between science and religion is based on the position of intellect in the geometry of religious knowledge.In this view, intellect along with Quran and Sunnat provides religious knowledge. Therefore, intellectual epistemology and scientific knowledge are not outside the jurisprudence of religious epistemology and never contrast with religion. In fact, intellect contrasts word-of-mouth not religion. In this view, science is completely religious and there is no such thing as secular science. In this article, the bases and assumptions of this theory are stated, and the theory's applicability in picturing scientific religion and Islamization of sciences are studied.

Based on the thoughts of Ayatollah JAVADI AMOLI, through an analytic approach, i.e. analysis of the conceptual features in human communication, one can think of three communication models: methodical, regular and supreme. Therefore, this article deals with the favorable model of communication between the clergy and the young generation within the framework of “supreme communication”. Considering the structure of the spiritual personality and the characteristics of the youths, Ayatollah JAVADI AMOLI believes that clergy will be capable of setting a successful communication with the young generation by paying attention to two central features including “rationality” and “honesty”. In this model, rationality necessitates that the clergy in their communication with the young generation pay attention to the following features: recognition of the youth identity, religious instruction, encouragement of rationality, control of sensual aspirations, bearing doubts in mind, and suggestion of constructive models. Furthermore in the interaction with the youths, based on the concept of “honesty”, it is necessary for the clergy to be eloquent, polite, and affectionate in preaching the religion.

By examining the approach of JAVADI AMOLI and Rafiee Qazvini about the Asfar Arbia, it is clear that there are differences and similarities between these two views. JAVADI AMOLI considers the first journey to be the same as the achievement of the Position of Authority (welayah) and the end of the third journey as coincided with the fulfilment of the position of vicergerency of God; but in view of Qazvini, getting the Position of authority (welayah) comes at the end of the third journey. In his view, the end of the first journey is the beginning of the position of the heart, and the second journey is the origin of the emergence of the soul in the mystic term, whereas the intuition of the invisible identity and reaching to the level of annihilation and obliteration does not have a proportional relationship with the level of the spirit; reaching to this fact is consistent with the position of the latent. The mystics like Qaisari and Kashani believe that there is difference between the beginning levels and ending levels of the authority (welayah), but such a distinction cannot be seen in the view of Rafi’i Qazvini. From his point of view, the first journey will be in the field of the general principles and substances and accidents of the third journey of sages, but from the perspective of JAVADI AMOLI, the scope of the first journey continues to prove the nature of God Almighty. In addition to the inclusion of substances and accidents in the third journey, which Rafi’i Qazvini believes in, the nature of the Activity of God Almighty and the quality of the issuance of one from many will be discussed in this journey. This article seeks to examine in an analytical-comparative method the views of these two metaphysicians.

This study aims to show the reflection of fitra in the cultural theory of Ayatollah JAVADI AMOLI with an anthropological approach and in relation to the duality of "nature and culture" in Western theories with the duality of "nature and fitra". The analysis of his views made it clear that culture is the manifestation of human abilities in individual and social life. Human abilities are also shown in two areas of human existence, namely nature and fitra, and the rule of each of these two existential forces forms a culture appropriate to itself. The manifestation of human nature in individual and social life forms the culture of Mastur or Mutedani (covered or mutually approaching) and the manifestation of nature creates the famous culture and transcendental culture. In this regard, fitra culture has divine-made, formative-credit, realistic, unified, pluralist, flourishing, universal, and rusty characteristics.

Islamic Management is a mixture of management (as an instance of science) and Islam (as an instance of religion) whose explanation requires a proper understanding of science, religion, and religious science. Efforts have been made in this regard, which have resulted in the formation of religious science approaches in general, and Islamic management in particular. One of the most important of these approaches is Ayatollah JAVADI AMOLI's religious science viewpoint, which provides a special representation of Islamic sciences (and especially Islamic management) in the scientific world. The purpose of this research is to study the Islamic management and its characteristics based on Ayatollah JAVADI AMOLI’s religious science theory and its various dimensions, as well as inspirations from the concepts of religion, science, reason, and narrations. The present study is a qualitative, descriptive, and analytical research project. The results of this study include the definition and explanation of Islamic management in four main dimensions: first, in the light of theology and the generalization of the concept of religion, general principles and Islamic teachings, secondly, in the light of science and its scope based on the development of the concept of reason, Thirdly, in the light of philosophy and the relationship between absolute philosophy and complementary philosophy, and fourthly, in the light of the methodology and the relationship between various experimental, rational, mystical, and narrative methods.

"Taʾwīl" (esoteric interpretation) stands as one of the most intricate Quranic topics. Among contemporary scholars, Ayatollah JAVADI AMOLI offers a comprehensive exploration of this issue. He argues that in the Quran, the majority of instances where "taʾwīl" is mentioned extend beyond mere linguistic interpretation, conceptual delineation, or explanation. Rather, they delve into the realm of objective external realities, encompassing both worldly matters and the hereafter. Just as exteriors can be measured with exteriors and interiors with interiors, Quranic “taʾwīl” or interpretation can be gauged against the "mother of the book," which serves as the foundational framework for Quranic verses. This innovative perspective suggests that the entirety of the Quran, including its definitive (muḥkam) and ambiguous or metaphorical (mutashābihāt) verses, possesses interpretative depth. These interpretations should be assessed in light of the "mother of the book," with the context of the Day of Resurrection serving as the fulcrum for Quranic interpretation to unfold. Practically, according to this perspective, understanding Quranic interpretation in terms of their references is first the prerogative of God, then those attaining the status of divine providence, and finally, the selected household of the Prophet.

This article attempts to analytically delineate the ontology of truthfulness in Ayatollah JAVADI AMOLI's intellectual system. The ontology discussed in this article is ontology in its specific sense in the field of library science (the study of science). That is to say, the concept of truthfulness and its synonyms and their root concepts as well as the type of relationships of this concept with other concepts have been explored and explained from about sixty works of this pious scholar. Consequently, from the viewpoint of Allameh JAVADI AMOLI, the concept of truthfulness, in addition to its specific semantic application (truthfulness in traditions), was used in a comprehensive sense (creations, necessity and formative contingency, namely, the true entity and nonentity, and noumenon and phenomenon); and in his epistemic geometry, the concept of truthfulness is not considered separately from other concepts; and it is a continuum of links with many concepts such as Truth, formation, angels, human spirit, human nature, religion of truthfulness, liberty and freedom, reason and perfect human beings.

Justice is a strategic element that has always been of interest to scholars. It can be said that the inference of this concept and attention to the root of justice in all its parts have been the distinguishing feature of intellectual schools of scholars in different fields of science. These divisions are due to the type of worldview and anthropology. The purpose of this paper is to investigate political justice in the political thought of Ayatullah JAVADI AMOLI’ s political thought and John Rawls'. The findings of the research indicate that justice in the thought of Ayatullah JAVADI AMOLI is due to the multi-layered methodology, absolutism, and attention to the divine human being as the fact that whatever is otherwise is null and void and bringing with it a transcendental political justice, which declares of human progress in perfection. While political justice in the early and late John Rawls’ thought, due to the unilateralism of the methodology, relativism and mere attention to matter and the uniqueness of mankind see justice as fairness. Political justice in both Rawls is an instrument for approaching to profit and power.

Aimed at answering “ what identity does Man possess, what necessities are associated with his identity and which factors bring about deviation in thought on identity” , the current research has employed a descriptiveanalytical method to investigate the nature of human identity through studying the anthropological thoughts of Ayatullah JAVADI AMOLI. Research findings reveal that in anthropological thought of Ayatullah JAVADI AMOLI, contrary to its logical definition, the reality of Man in rational human is not limited to either genus or differentia but one or more differentia are also required which serve as the final standard in determining the real identity of Man. He determines distinguishing genus and differentia for Man’ s reality and believed that Man has only one divine living meaning that foundation of Man’ s reality resides in his divinity. By divinization it is meant God-seeking on the basis of theology and becoming immersed in divinity which in turn involves some necessities such as accepting religion, its beliefs and its values. Naturally, practical commitment to ethical values, understanding the real meaning of freedom, training theoretical and practical reason and understanding Man’ s inherent poverty are amongst other necessities of living a divine life. There are some psychological studies (behavioral, emotional and attitudinal) which may deviate Man from understanding his real identity and flourishment of divine life.