درخت حوزه‌های تخصصی

The Quranic teachings concerning humanities and social sciences have their own applications and significance. In fact, The Qur’an as a divine, revealed and comprehensive book has unique teachings for providing human mundane and spiritual happiness through giving applied and social teachings which are immortal, universal and global. It gives us many transcendent teachings regarding our understanding of ourselves, God, the world, the Day of Judgment and other social facts, and by introducing social laws, shape our social behavior and thinking. The Qur’an shows us the universal laws of happiness and adversity, the result of justice and oppression, developments and decline, victory and fall, and the result of social dealings. In addition, it helps us to recognize the mechanism of social events and the cause of social developments. By rethinking the Quranic teaching pertaining to the social life of human being, in this research, I try to show the importance of social aspects of the Qur’anic teachings and their importance and functions in human’s social life, hence we infer some social laws of the Qur’an which help us in developing social sciences and humanities. In fact, this research indicates the importance of understanding and using social teachings of the Qur’an in human life and related sciences in order to help social researchers to use them in their social investigations.

Continuing the path of Neo-Platonic philosophers and Farabi, while accepting the framework of the Greek thought in reaching the truth of the beings in the universe through the rational knowledge in the framework of Aristotelian logics, Avicenna has attempted to present a certain interpretation of some fundamental concepts of the Greek thought and offer a metaphysics with quite rational and argumentative results as well as a rational interpretation for some of the principal concepts of the Quranic thought in the Islamic world, a metaphysics that can be called the essential Greek-Islamic rational system. The present article attempts to use an analytical-explanatory method to prove that, firstly, Avicenna accepts the Greek rational thinking method in reaching the truth of the beings, calling it the certitude wisdom and knowledge. And – in line with Aristotle – he introduces the man’s sensory faculty as the starting point for the path of acquiring certitude knowledge, through which he reaches the rational knowledge of the beings. Secondly, it states the most important axes of Avicenna’s philosophy in his legal reasoning reading of principles of Aristotelian thought.