درخت حوزه‌های تخصصی

Al-Farabi's practical philosophy is one of the most important pillars of his thought on the relationship between knowledge, politics, and human happiness. This article examines Al-Farabi's reading of Greek practical philosophy, especially the ideas of Aristotle and Plato, in the context of Islamic thought. Al-Farabi, as the founder of Islamic philosophy and a second teacher, attempted to reinterpret the Greek rational system within the framework of the religious Medina. by accepting the epistemological and ontological foundations of Greek philosophy, he attempted to create a synthesis between practical philosophy and the Islamic civil system. This research is conducted using a descriptive-analytical method and examines Farabi's practical philosophy and its relationship with the concept of "Mellah". It uses content analysis to examine key concepts such as "Medina Fazeleh", "Rais awwal" and "Mellah" in Farabi's works. The findings of the research show that by introducing the first head (philosopher-prophet), Al-Farabi is trying to design a social system in which reason and revelation are aligned with a common goal (realization of Qasavi's happiness) and social relations and civil order are regulated and mapped on the natural order. In this system, philosophy and religion complement each other as two paths for the transmission of rational knowledge and public persuasion in society. The results of the research show that Al-Farabi designed an independent system that, although inspired by Greek philosophy, has an independent logic within its intellectual framework.

The Holy Qur’an refers to numerous signs and events pertaining to the afterlife, particularly the Day of Resurrection. One such reference occurs in verse 8 of Sura al-Muddaththir : " Fa Idhā Nuqira fī al-Nāqūr " (So when the trumpet is sounded). Since the expression " Nuqira fī al-Nāqūr " appears exclusively in this verse as a sign of the establishment of the Resurrection, exegetes have differed regarding its meaning and referent. Most commentators interpret " Nuqira " as " Nafkh " (meaning blowing or sounding) and " Nāqūr " as " Ṣūr " (meaning the trumpet or the horn). However, some have suggested that " Nāqūr " refers to the human heart, soul, body, or even the book of deeds. Certain narrative Shia exegetes, relying on Shia traditions, have interpreted this verse as alluding to the time of the advent of the Mahdī (AJ), considering " Nāqūr " to be the blessed heart or ear of the Imam. This article, employing a descriptive-analytical method and examining the relevant opinions and traditions in the exegetical works of both Sunni and Shia scholars, clarifies the meanings of "Nuqira " and " Nāqūr ." The study accepts the primary view and regards alternative interpretations as inconsistent with internal and external evidence, arguing that Shia traditions (assuming their authenticity) should be understood as interpretation ( Ta’wīl ) or exegesis ( tafsīr bil Bāṭin ), in the sense of " Jary wa Taṭbīq " (application and adaptation).