جستجوی مقالات مرتبط با کلیدواژه « علامه حسن زاده آملی » در نشریات گروه « علوم انسانی »

The perfect man has a pivotal role in the creation and the permanence of the world of existence and its perfection from the beginning to the end of existence. He enjoys absolute authority and is the mediator of grace in the arc of descent and ascent. In this way, the people of knowledge have called the Mohammadan truth as "Umm al-Asma" and "Umm al-A'yan". A comprehensive knowledge of perfect man, from the Seal of the Prophets (the manifestation of the end of general guardianship by principle) to the seal of the guardianship (the manifestation of the end of general guardianship of obedience) is important to the extend of man’s understanding in attaining the position of divine caliphate. It is an unavoidable necessity for carrying the burden of God's trust and reaching the position of divine guardianship. Allameh Hassanzadeh Amuli investigated perfect man in the form of a sound combination of transmission, reason and discovery on the one hand, and the Qur'an, proof and mysticism on the other hand. He believes that: 1. Everything that flows from the sea of the unseen world to the shore of existence is found in the heart of a perfect man, and he knows about it; in fact, his heart is the locus of the Almighty's Will and the channel of God's grace. 2. In mysticism, a true and real man is a person who has reached actuality, and although this kind of talent is embedded in all people, and the way to reach the Divine Authority is open to everyone, in reality, not everyone can achieve it. Therefore: 1. In mysticism, man is the one who has reached perfection in actualization. 2. The perfect man is the caliph of Allah; in the system of existence, there are two caliphs: "absolute caliph" and "bound caliph". "Absolute caliph" is the perfect man, because he is created with all the names and attributes of God. "Bound caliph" is a person who has some of the divine names and manifests the supreme God in some specific and limited states. 3. The world of matter has the possibility of talent, and the materialistic being has the ability to gradually evolve from the lower order to the perfect order (that is, from imperfection to perfection and from pure power to absolute perfection). 4. In the course of his evolution, man has the ability to reach the level of "acquired intellect". Thus, perfect man has the "level of the heart", which from the point of view theosophy, is the same level as the "acquired intellect".

The aim is to study the anthropological foundations of Allameh Hassanzadeh Amoli and the principles of social education resulting from it using the Franken model. In this method, by combining descriptive propositions of anthropological principles and prescriptive propositions related to the purpose of social education, prescriptive propositions related to the principles of social education can be achieved. The results showed that the main anthropological foundations of Allameh are: the originality of the individual and society; Existence of individual differences in the equality of human beings; The power of thinking in man; Tendency to altruism and kindness in human beings; The nature of justice in man; Freedom, will and authority in man. Based on the above principles, the principles of social education include: "We must pay attention to the interaction of Fordo community with each other"; "Individual differences must be taken into account"; "Man's intellectual powers must be nurtured"; "A rational human society must be created"; "The interaction between science and practice must be taken into account"; "People should be treated with the nature of altruism and kindness"; "Others should be respected and appreciated"; "We must cooperate with each other"; "Must be reconciled with mercy"; "We must seek justice and fight against oppression"; "There must be moderation in life"; "A free man must be raised"; "You have to be responsible"; "It is necessary to pay attention to the lack of evasion (being gradual) in social education."

Allameh Hassan-zada’s skill in resolving scientific disputes and reconciling the views of scientific schools in the way to achieve truth can assist us greatly in understanding and rightly interpreting the principality of existence and the meaning of conventionality of quiddity and its extension in the present time. The present article explores Allameh’s works in a descriptive-analytical way, adjust the important preliminaries in understanding the meaning of conventionality and predication of existence on quiddity, and regards two overall meaning for existence and non-existence of nature. First, predicating existence on quiddity is through medium of accidents and judging non-existence due to the rightness of its negation. Second, quiddity is non-existence in terms of relational existence, and is existent in terms of the existence of relation, i.e. the imperfect ‘to be’ (kāna nāqiṣa). Finally, we have explained the figurative existence of quiddity or its mystical judgment in Allameh Hassan-zada’s view.

The present authors hold that the current interpretation of transcendental wisdom denotes the journey of the soul from the creation toward the truth while in the later interpretation the reverse is the case for the souls’ journey from the truth toward the creation. To this aim, a descriptive-inferential method is used which shows the later interpretation beyond doubt, the one which is implied in Mulla Sadra but it is presented more explicitly in the thoughts of Hassanzadeh Amoli on self-knowledge. Thus, it can be postulated that Amoli’s thought is the continuation and implementation of the later interpretation of Sadraic thought about transcendental wisdom. Analyses and inferences from self-knowledge in Amoli’s view has resulted in five philosophical principles which are personal unity of being, spiritual subsistence of the soul, and motion of love and creation of perception and unity by inclusion. These principles provide an image of human soul which is different from that of the intensified soul and is depicted by the theory of Discoverance.  The current research is a philosophical explanation of the underpinnings of the theory.

The aim of the present study is to deduce the principles and methods of social education from Allameh's anthropological point of view using Frankenna's inferential method. The paradigm of research is qualitative and its type is practical and the research question is the inference of the principles and methods of social education from the anthropological foundations of Allameh using Frankenna's inferential method from his anthropological books. The results showed that the principles of their social education are: the interaction of individuals and society with each other; Existence of individual differences in human beings; Cultivating human intellectual powers; Creating a rational human society; The interaction of science and practice with each other; Altruism and kindness to people; Honoring human beings; Cooperation with each other; Seeking justice; Moderation; Freedom; responsibility; No evasion. Methods of social education also include: staying away from talented people and joining competent people; Attention to the breadth and ability of human beings; Following the instructions of the Qur'an; Use of science and experience; Purification of imagination; Use of experienced professors and trainers; Following the model of a perfect human being; Education and discipline; Utilizing beneficial knowledge and righteous action; Love and kindness to the people; Humility and humility with all people; Respect and appreciation of the people; Partnership with each other; Caring for relatives and friends; Self-standard; Economy and moderation in life; Applying religion to the knowledge of true freedom; Opposition to the air of the soul; Perform tasks correctly; The gradual nature of social education; Loot time.

Barzakh (the intermediate world between this world and afterlife) and psychological changes therein is a controversial issue in Islamic philosophy and theology. Knowledge of the nature of man in barzakh will have a tremendous impact on solutions to issues of happiness and misery as well as human perfection. As to existential degrees, barzakh is lower in existential strength and intensity than intellect and higher than matter, and as to its characteristics and consequences, it enjoys those of both sides. According to Ḥasanzādih Āmulī, the human soul is embodied in an afterlife body in proportion to its psychological characters. The intensity of one’s existence is due to knowledge and actions. Adopting an analytic method and by considering the imaginal world (‘ālam al-mithāl) in Ḥasanzādih Āmulī’s view, this paper seeks to provide a clear picture of the relation between the human nature and his eschatology in the world of barzakh, on the one hand, and his this-worldly knowledge and actions, on the other hand. We conclude that the imaginal body always accompanies man, with abstract shapes, forms, and sizes; that is, those that are detached from matter. Moreover, after reaching a degree of perfection, the soul can leave the natural body, and in barzakh it can undergo perfections through knowledge and action.

The purpose of this study was to compare citizenship rights from the perspective of Allameh Hassanzadeh Amoli and Seyed Hossein Nasr in a comparative-descriptive method. This comparative study is based on a Bradi model that has stages of description, interpretation, proximity and comparison. The criterion for the inclusion of the components was the study of topics and topics that had directly and indirectly mentioned citizenship rights in their books. The validity of the collected documents was done through internal and external critique. The findings showed that from the perspective of Allameh Hassanzadeh Amoli including empathy with God's creation in the Islamic government, commitment to rights and duties, justice, lawful sustenance, education, attention to physical and mental health, social health and from the perspective of Seyyed Hossein Nasr: Citizenship rights include nature, economic rights, citizens' rights in the Islamic government, women's rights in the Islamic society, freedom, human dignity and the government's right to the people.

Quranic samadi monotheism, which is the most important knowledge of Islamic mysticism in the view of the mystical insight of Allameh Hasan Zadeh Amoli, is identical with mystical monotheism or the theory of personal unity of being which a mystic achieves in the level of Ein-ol-Yaqin (eye of certainty) or – the higher level of - Haqq-ol-Yaqin (certain truth) and a mystic devotee understands that being is equal with Haq (the Truth) and Haq is samad (all-embracing). He believes the Quranic monotheism is the samadi monotheism which is the real monotheism of all prophets and God's saints and the final purpose of a mystic is the appearance and intuition of the sultan of the unity of Truth [God] in his internal path to Allah. Allameh Hasan Zadeh Amoli considers the original existence which concurs truth and the real samad as 'samadi monotheism'. The question now is what does 'samadi monotheism' mean in the thought of Allameh and what are its key expressions? What is the view of shariah (religion) on this subject? The hypothesis of this writing is that the existential monotheism (intuitional or mystical unity of existence) is identical with the Quranic samadi monotheism which are analyzed in the following aspects: conceptual clarification of samadi monotheism, the key expressions of samadi monotheism, existence of samadi monotheism and finally samadi and mystical monotheism in religion. The result of this article is to clarify and prove that mystical and Quranic monotheisms are identical and are explained in the form of samadi monotheism of Allahmeh Hasan Zadeh Amoli and also to answer some questions such as the general resemblance (meaning similarity) and identity (meaning common technical predication) between God and the other creatures.