Table of ContentsIntroductionConcept of MetaphysicsDifference between Epistemology and AxiologyIslamic Concept of Human Nature vs Western Concept of Human NatureIslamic Concept of Nature of Society vs Western Concept of nature of societyIslamic concept of relationship between individual and society versus Western concept of relationship between individual and societyIslamic concepts of universe versus Western concept of universeIntroductionPower is the most unique part of rationality . The branch manages the “core standards” of presence, seeking to characterize core ideas as presence, causality, substance, time, and space. Within mysticism, one of the fundamental sub-branches is cosmology, or the investigation of being. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get an Original Essay A powerful examination integrates presence, objects and their properties, existence, circumstances and logical outcomes, as well as probability. Overall, Meta involves the past and material science involves physical proximity. It implies the proximity of an idea or thing whose presence is not physically verified. Kant expects that the elements contemplated by power exist in the psyche of a viewer, so that the subject transforms into a kind of theoretical reflection and examination. Concept of metaphysicsThe assumption of the unity of truth, fundamental among Arab logicians, allows mystical reasoning to give a judicious and conscious account of a similar celestial realm revealed through disclosure, thus placing it in rivalry with Islamic religious philosophy. Transcendentalism also thinks about the ideas of being and knowing; quintessence and presence. Many popular rationalists, for example Aristotle, Plato, Kindi, Farabi and Avicenna (ibn Sina), characterized power and attempted to deny speculation about each other. Because of these distinctions in definitions, individuals have neglected to understand the true critical nature of mysticism. As logicians generally deny each other since there is no particular arrangement of laws in theory unlike in science, there will undoubtedly be "movement" in hypotheses about transcendentalism when we think, for example, of the thoughts of Aristotle and Avicenna. The struggle for survival of these scholars leaves a seductive impact on non-logicians – including seekers – to understand the ideas of mysticism, causing an inability to decipher the hidden and delightful meaning of the Quran as translated by Imam Ali . Here we will see how these rationalists attempted to characterize God by contrasting the ideas of two essential logicians, Aristotle and Avicenna, and of different thinkers who agree with one or the other. Then we will clarify the idea of ​​God through the powerful parts of the Holy Quran and Nahj al-Balagha. As Aristotle pointed out, God must be the principal source or primary standard of a considerable number of substances. Aristotle agrees that religious philosophy is a necessary element of power since God is the rule of being. In his epistle On the Aims of Aristotle's Metaphysics, Farabi clarifies mysticism as a comprehensive science involving general ideas such as being, solidarity, species, accidents, etc. In any case, Avicenna cannot help but contradict Aristotle's thoughts and clarifies that the subject of power cannot be limited to a single classification. Furthermore, he says that God's verification can be found by methods of presence and bythe assertion that an unexpected presence necessitates a vital presence. Avicenna's hypothesis of causality suggests making it concrete. Furthermore, Avicenna escapes the endless stool of the guideline of norms by demanding that the entire being has no rule, and that the rule is the rule of the caused being as it is. . More and more huge controversies about Avicenna's transcendentalism versus Aristotle can be found in the useful articles. Before letting ourselves be overwhelmed by the substantial theories of these incredible rationalists, let us not lose the center and now look at with what articulation Imam Ali approaches the idea of ​​God in his popular book through mysticism.Difference between epistemology and axiologyTranscendentalism is the part of logic that thinks about the physical universe and the idea of ​​extreme reality. This poses questions such as: What is authentic? What is the cradle of the world? What is beyond the stars? Your conception of reality as an external creation or internal development can impact your magical beliefs and views as well as your teaching. Whatever your meaning of the real world, the investigation and order of the physical universe structures the establishment of some school subjects. Epistemology Epistemology is the part of reasoning that reflects on how individuals come to realize what they know. Derived from the Greek word episteme, meaning learning or understanding, epistemology refers to the nature and starting point of information and truth. Epistemology recommends that there are four main bases of learning: divine revelation, experience, logic and reason, and intuition. When the edges scrutinized the predominance of Adam, it was the information that prompted the points to admit the reality and bow before him as usual in Allah. “He conferred on the man information that he did not provide for points.” As the Quran indicates, the primary course of instruction for Adam began shortly after his creation and each of the names was shown to Adam. ALLAH created man and gave him the means to acquire learning, including hearing, sight and insight. Axiology Axiology is the part of rationality which reflects on the investigation of norms and qualities. These qualities are divided into two fundamental kinds: morality and feeling. Morality is the careful examination of ethics and individual qualities. Style is the examination of what is excellent, pleasing, or elegant. In axiology, training is something other than a question of information but also of personal satisfaction. There are two sources of qualities, the Quran and the Sun'nah of the Holy Prophet Muhammad (SWAW) which can be taken as a reference for the idea of ​​qualities. What is outside its credentials can never be considered a quality. Qualities can be characterized as “those things that are essential or valued by someone.” These are more than words, they are ethical, moral and expert character traits. » There are certain essential qualities in Islam. Individuals and States are encouraged to acquire or possibly consider these essential qualities. To create the idea of ​​the Muslim Ummah and advance Islamic qualities and Islamic culture on the grounds that Islamic qualities and Islamic culture are far predominant compared to other societies. The Islamic concept of human nature versus the Western concept of human nature. The main distinction between perspectives on the West. and Islam is the source of learning. Western view depends on their idea and research on the subject while Islamic viewdeveloped his examination in relation to divine revelation, in particular the Quran and the Sunnah. Islamic concept of human nature Man has a dual nature which is body and soul. Man is a being made of mud, who has his place in the universe of creation and who is subject to movement, change and modification, bound by existence. What has its place in the world of management is free and not restricted by these two restrictive variables. Man is made up of a body and a soul. The soul is the substance of Tran and is the focal point of man's being. The spirit is annexed to the body in its downward inclination and to the soul in its upward or otherworldly propensity. The Self or qalb as al-Ghazzali calls it, is the incarnation of man. It is the otherworldly substance that dwells within his physical body and controls his natural and psychic abilities. It is associated with the physical heart, which is why it is called qalb (heart) despite the fact that the association is merely supernatural. Ultimately, the physical heart is the structure while the otherworldly heart is the substance. As al-Ghazzali indicates, the idea of ​​the Self is communicated in Arabic through four terms, namely qalb (heart), ruh (soul), nafs (willing nature), and aql (brain or reason). The idea of ​​fitrah is linked to Islam. For Muslims, this idea is also found in the shahada. As expressed in the Quran, you face the Deen with earnestness, which is the fitrah of Allah upon which He created humanity. There is no change in the formation of Allah. This is Deen's privilege, but many people don't know it. Imam al-Nawawi characterized fitrah as the state of forgetfulness that exists until the individual deliberately recognizes his belief. Thereafter, if a child kicked the bucket before attaining prudence, he would be one of the tenants of paradise. This applies to the offspring of polytheistic guardians. This is all part of the divine scheme of creation; their capacities are significant and conclusive for man. Allah Syed Muhammad Naquib Al-Attas, The Nature of Man and the Psychology of the Human Soul: A Brief Overview and Framework for an Islamic Psychology and Epistemology. Western concept of human nature. Western methodologies study human instinct without many assumptions. and pride. The understanding of human instinct is a gigantic question, the disposition of which has been the objective of human culture where its proper objective must be the understanding of human instinct by each individual. The Western view ensures that few of us give much thought to the human instincts that can be inferred from the disconnected lives we live. Thus, we approach each other as strangers, in the public eye everywhere as well as within the inner circle of the family. Most guardians sometimes complain that they don't understand their children while most children guarantee that their parents judge them badly. Since the mindset of a group of people towards another person is affected by their understanding of that person, while this understanding is fundamental to any social relationship, people would get along more pleasantly if they had a superior learning of human instinct. In this article, we will carefully examine the perspectives on human instinct according to some Western schools of contemplation. Behaviorism is the mental school of thought that rejects the investigation of the substance of cognition and instead focuses on representing and estimating what is detectable, either legitimately or through assessment instruments. The originator of behaviorism was John B. Watson (1878-1958). Watson saw that conduct, and not the private substance of the brain, isthe best possible psychology subject. The Islamic concept of the nature of society compared to the Western concept of the nature of society. Westerners will generally consider Islamic social orders to be inverted, abused. by religion and represented without heart, pitting them against their own edified and common-majority governments. Regardless, estimating the social separation between the West and Islam is an unpredictable undertaking, and this distance is less than they accept. Islam is not just a religion, and certainly not just a fundamentalist political development. It is a progress and a lifestyle that differs from one Muslim nation to another, but which is driven by a typical soul that is undoubtedly more altruistic than most Westerners think. it comes out. Nor do Westerners reliably understand the extent to which their own social orders have neglected to accommodate their liberal folklore. Furthermore, parts of Islamic culture that Westerners consider medieval may have gained in their own way of life, until recently; Overall, Islamic social orders might be just a few examples decades behind the socially and innovatively propelled Westerners. Finally, the investigation is the thing which brings the most remarkable personal satisfaction to the normal resident, while remaining aloof from the most terrible mistreatment. The Western way does not give all the appropriate answers; Islamic qualities deserve real reflection. There are mainly two speculations on the relationship between man and society that have been proposed by a few essayists. One of them is the social contract theory and the other is the organic theory. The hypothesis of implicit understanding implies that man in the condition of nature lived in the public space, outside of which he could not have obtained the thoughts and emotions that impelled him to enter into the agreement implicit. The organic theory of society: this hypothesis is as old as Plato and Aristotle. Plato contrasted society or the state with an amplified person. He isolated society into three classes: rulers, warriors and artisans dependent on the three resources of the human spirit, for example intelligence, daring and need. Aristotle established a correlation between the symmetry of the state and the symmetry of the body and firmly maintained that the individual is a characteristic element of society. The Islamic concept of the relationship between the individual and society compared to the Western concept of the relationship between the individual and society. Islamic Concept An important hadith (saying) of the Prophet is that religion is not what one repeats formally or ceremonially, but how one gets along with others. It is therefore not enough to be pious without performing actions that demonstrate one's convictions. It is said that the Prophet one day entered a mosque and saw, in supplication, a revered elderly person with long white mustaches. He was informed that the man was in the mosque all day, worshiping and sharing expressions of Allah with other people. The Prophet then asked him how he earned his living and was informed that a merchant, not known for his dedication, supported him. The Prophet commented that of the two, the merchant was certainly the more praiseworthy. Every Muslim is the beneficiary, guardian and agent of God's will on earth; its functions are vast. A Muslim's obligation to act on what is correct is just as much a part of his confidence, as is his obligation to restrict things off base. The Prophet once said: “If anyone among you sees an evil, he should right it with his handif he can (action, direction, activity). In case he cannot, at this point, by his tongue (speaking, contradicting verbally); if he cannot, then because of his look (quiet expression of objection); and if he can't, at this point in his heart. The latter is the basic expression of his conviction (confidence, courage). “Living trust is ibada, administration towards God through administration towards humanity. In no way will you fulfill an exemplary nature, unless you give (without reserve) of what you love; and whatever you give, God knows it well. Maintaining a social demand relies on every individual in that society wholeheartedly adhering to similar good standards and practices. Islam, based on profound individual and collective qualities and duties, presented a social insurrection in the context in which it was first discovered. The overall ethical quality is communicated in the Quran in terms of balance, fairness, decency, companionship, mercy, empathy, solidarity and decisiveness. Pioneers are responsible for using these standards and are accountable to God and man for their organization. It is said that a man went to Umar, the second caliph, to converse with him. It was evening and a light was consuming around Umar's work area. Umar asked if what he needed to examine was close to home. The man said it was, and Umar snuffed out the flame so as not to consume the assets opened for a private reason. The pioneers of Islam, whether they are heads of state, heads of families or private businesses, have a greater weight or obligation than others. In Islam there is a link between individual duty and the rights and benefits derived from registration in the network. Society does not exist autonomously without people. The relationship between the individual and society in the Western concept The Western idea of ​​independence as a suspected social philosophical framework has and continues to affect the person in Ghanaian culture today. The work is interested in the effect of this idea of ​​the person in its general public insofar as it concerns social, political, monetary and religious life. The "person", as imagined here, is characterized by the meaning of the new Oxford lexicon, alluding to "the unique individual, characteristic of a gathering, a class or a family" . This work leads us to think about the well-being of the person, today ignored in Ghana. The work begins with a rationalist improvement of the idea of ​​the person from the last relics to the period after the Enlightenment. The motivation behind this part is to see the logic behind the person as the most significant object in nature. It is about independence as a philosophical idea and how the person's social, political, monetary and religious life is influenced. Particular attention is also given to Ghana to see the idea of ​​the individual and its relationship with family life, society, financial fulfillment, the supernatural, ethical quality and post-existence. Ghana's experience with the West and the effect of this experience on the individual and its general public are also discussed. Finally, there is an overview of the situation as it is today and the schools of thought or camps that exist and the thoughts that are offered to incite the person as a resident of Ghana. The individual lives and acts within society, but society is nothing, despite the mixing of people for useful effort. An idea similar to that given by Plato and Aristotle. Islamic concepts of the universe vs Western concept of the universe. Every principle and every rationality of life is.