IndexIntroductionConcept of metaphysicsDifference between epistemology and axiologyIslamic concept of human nature vs Western concept of human natureIslamic concept of the nature of society vs Western concept of the nature of societyIslamic concept of relationship between individual and society vs western concept of relationship between individual and society Islamic concepts of universe vs western concept of universe IntroductionPower is the most unique part of rationality. The branch handles "core standards" of presence, seeking to characterize core ideas such as presence, causation, substance, time, and space. Within mysticism, one of the fundamental branches is cosmology, or the investigation of being. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay A thorough examination incorporates presence, objects and their properties, existence, circumstances, logical outcomes, and probabilities. In general Meta implies the past and material science implies physical proximity. This implies the proximity of an idea or thing that has no physical verification of presence. Kant expects the objects contemplated by power to exist in the psyche of the viewer, so the argument becomes a kind of reflection and theoretical examination. Concept of Metaphysics The assumption of the unity of truth, fundamental among Arab logicians, allows mystical reasoning to provide judicious and conscious documentation of a similar celestial domain revealed by disclosure, consequently placing it in rivalry with Islamic religious philosophy. Transcendentalism also thinks about the ideas of being and knowledge; quintessence and presence. Numerous popular rationalists, for example, Aristotle, Plato, Kindi, Farabi, and Avicenna (ibn Sina) characterized power and attempted to deny each other's speculations. Because of these distinctions in definitions, people have neglected to understand the true criticality of mysticism. ,Since logicians will constantly tend to deny each other because there is no particular arrangement of laws in theory as opposed to science, there will undoubtedly be a "shift" in assumptions about transcendentalism when thinking, for example, of the thoughts of Aristotle and Avicenna. The battle for survival of these scholars leaves a beguiling impact on non-logicists - including researchers - in understanding the ideas of mysticism, resulting in the inability to decipher the hidden and delightful meaning of the Quran translated by Imam Ali. Here, we will examine how these rationalists attempted to characterize God by contrasting the ideas of two essential logicians, Aristotle and Avicenna, and several thinkers who agree with both. Next, we will clarify the idea of ​​God through the powerful parts of the Holy Quran and the Nahj al-Balagha. As indicated by Aristotle, God must be the primary source or primary model of the considerable number of substances. Aristotle agrees that religious philosophy is a necessary part of power since God is the rule of being. In his epistle On the Aims of Aristotle's Metaphysics, Farabi clarifies mysticism as an all-encompassing science involving general ideas such as being, solidarity, species, setbacks, and so on. In any case, Avicenna cannot help but contradict Aristotle's thought and clarifies that the theme of power cannot be limited to a classification. Furthermore, he states that verification of God can be found through methods of presence and through the thesis that unexpected presence requires vital presence. Avicenna's hypothesis of causality suggests leading to reality. Furthermore, Avicenna escapes the interminable step of the lineguide of the norms by pretending that the whole being has no rule, and the rule is the rule of the caused being as it iswere. More and more huge controversies about the transcendentalism of Avicenna versus Aristotle can be found in the useful articles. Before we get overwhelmed by the substantive theories of these incredible rationalists, let us not lose the center and now look at how articulately Imam Ali approaches the idea of ​​God in his popular book through mysticism. Difference between epistemology and axiology Transcendentalism is the part of logic that thinks about the physical universe and the idea of ​​extreme reality. It asks questions like: What is authentic? What is the birthplace of the world? What's beyond the stars? Your thinking about reality as an external creation or internal development can influence your magical beliefs and views and your teaching. Despite the significance of the real world, the investigation and order of the physical universe structures the creation of some school subjects. Epistemology Epistemology is the part of reasoning that reflects on how people come to realize what they know. Derived from the Greek word episteme, meaning learning or understanding, epistemology alludes to the nature and starting point of information and truth. Epistemology suggests that there are four main bases of learning: divine revelation, experience, logic and reason, and intuition. When the edges examined Adam's domain, it was the information that influenced the points to recognize the reality and bow to him as usual. Allah. “He gave the man information that provided no points.” According to the Quran, the first training course for Adam began not long after his creation and Adam was shown all the names. ALLAH created man and gave him the tools to acquire knowledge, especially hearing, sight and cunning. Axiology Axiology is that part of rationality that thinks about the investigation of criteria and qualities. These qualities are divided into two basic types: moral and feeling. Morality is the careful examination of individual ethics and qualities. Style is the examination of what is excellent, pleasant, or classy. In axiology, training is something different from information but also from personal satisfaction. There are two quality sources of the Quran and the Sun'na of the Holy Prophet Muhammad (SWAW) which can be taken as reference for the idea of ​​quality. Anything outside its references can never be embraced as quality. Qualities can be characterized as "those things that are essential to or valued by someone". They are more than words, they are ethical, moral and expert character traits. There are some essential qualities in Islam. Individuals and states are encouraged to ensure or, possibly, consider these qualities essential. Creating the idea of ​​the Muslim Ummah and promoting Islamic qualities and Islamic culture on the basis that Islamic qualities and Islamic culture are far prevalent compared to other societies. The Islamic concept of human nature compared to the Western concept of human nature. The main distinction between the perspectives of the West and Islam is the source of learning. The Western point of view depends on their idea and research on the topic, while the Islamic point of view pools its examination with respect to Divine Revelation, especially the Quran and Sunnah. The Islamic concept of human nature. Man has a double nature which is body and soul. Man is a being made of mud, who has a place in the universe of creation and is subject to movement, change and modification, bound by existence. Which falls within the universe of direction, is free and not bound by these tworestrictive variables. Man is made of body and soul. The soul is the substance of Tran and is the focal point of man's being. The spirit is linked 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 embodiment of man. It is the otherworldly substance that inhabits 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) although the association is simply supernatural. Ultimately, the physical heart is the structure while the otherworldly heart is the substance. As indicated by al-Ghazzali, the idea of ​​the Self is communicated in Arabic by four terms, namely qalb (heart) ruh (soul), nafs (nature desire) and aql (brain or reason). The idea of ​​fitrah is related to Islam. For Muslims, this idea is also seen up to the shahada. As expressed in the Quran Set, you seriously face the Deen which is the fitrah of Allah after which He created humanity. It is not possible to change the formation of Allah. This is the privilege that Deen, however, many people do not know about. Imam al-Nawawi characterized fitrah as the state of forgetfulness that exists until the individual deliberately acknowledges his belief. Consequently, if a child were to die before attaining prudence, he would be one of the tenants of heaven. This applies to the offspring of polytheistic guardians. These are all part of the Divine Pattern of Creation; their abilities are significant and decisive for man. Allah Syed Muhammad Naquib Al-Attas, The Nature of Man and the Psychology of the Human Soul: A Brief Outline and Framework for an Islamic Psychology and Epistemology.Western Concept of Human NatureThe West applies methodologies to the study of human instinct without too many assumptions and pride. Understanding human instinct is a gigantic question, the settlement of which has been the goal of human culture, where its proper goal must be each individual's understanding of human instinct. The Western view ensures that few of us give much thought to the human instinct that can be inferred from the disconnected lives we live. Therefore, we approach each other as strangers, in the eyes of the worldwide public as well as within the limited environment of the family. Most parents sometimes complain that they cannot understand their children, while most children guarantee that their parents judge them badly. Since the entire state of mind of human groups towards someone else is influenced by their understanding of that person, where this understanding is fundamental to any social relationship, people would get along more agreeably if they had a superior learning of human instinct. In the 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 knowledge and focuses instead on the representation and estimation of what is discoverable, legitimately or through evaluation tools. The creator of behaviorism was John B. Watson (1878-1958). Watson saw conflicted that conduct, not the brain's private substance, is psychology's best possible subject.Islamic Concept of the Nature of Society versus Western Concept of the Nature of SocietyWesterners will generally view Islamic social orders as inverted, abused by religion, and heartless representatives, contrasting them with their established common majority governments. Be that as it may, estimating the social separation between the West and Islam is an unpredictable undertaking, and this distance is less thanhow much they believe. Islam is not just a religion, and certainly not just a fundamentalist political development. It is a progress and a way of life that differs from one Muslim nation to another, but is enlivened by a typical soul unmistakably more altruistic than most Westerners imagine. out. Nor do those in the West reliably realize how their own social orders have neglected to accommodate their liberal folklore. Furthermore, parts of Islamic culture that Westerners see as medieval may have won their way of life to become decent in recent times; overall, Islamic social orders may be only a couple of decades behind Western ones socially and innovatively. In the end, investigation is what elicits the most remarkable personal satisfaction for the average resident, while avoiding the most terrible mistreatment. The way of the West does not provide all the appropriate answers; Islamic qualities deserve genuine thought. There are mainly two hypotheses on the relationship between man and society that have been proposed by some 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 arena, outside of which he could not have obtained those thoughts and emotions that pushed him to adhere to the implicit agreement. 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 the society into three classes: the rulers, the warriors and the artisans who depend on the three resources of the human spirit, for example, intelligence, boldness and need. Aristotle draws a correlation between the symmetry of the state and the symmetry of the body and firmly holds that the individual is a characteristic piece of society.Islamic concept of relationship between individual and society vs Western concept of relationship between individual and societyRelationship between individual and society in Islamic Concept A significant Hadith (saying) of the Prophet is that religion is not what one feels formally or ceremonially, however how one agrees with others. In this sense, it is not adequate to be pious without taking actions that demonstrate one's beliefs. It is said that the Prophet once entered a mosque and saw a venerated elder with long white whiskers in supplication. He was informed that the man had remained in the mosque all day, worshiping and distributing the utterances of Allah to other people. The Prophet then asked him how he earned his living and was informed that a merchant, not known for his piety, supported him. The Prophet commented that of the two, the merchant was certainly the more praiseworthy. Every Muslim is the beneficiary, custodian and agent of God's will on earth; its tasks are broad. A Muslim's obligation to act on what is correct is part of his trust, similar to his obligation to limit off-bases. The Prophet once stated: "If anyone among you sees something wrong, he should correct it with his hands if he can (action, guidance, activity). In case he cannot, then with his tongues (talk, contradict verbally); if he cannot, at that point in his gaze (silent expression of objection); and if he cannot, at that point in his heart. The latter is the basic articulation of his conviction (confidence, courage). 'Living trust is ibada, stewardship to God through stewardship to humanity. In no way, shape or form, will you realize an exemplary nature unless you give (unreservedly) what you love and whatever you give, in reality God knows it well. The preservation of a social request depends on the fact that each individualindividual of that society adheres unreservedly to similar good standards and practices. Islam, founded on profound, individual and aggregate qualities and duties, represented 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, brotherhood, leniency, empathy, solidarity and opportunity for decision-making. 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 khalifa, to converse with him. It was evening and a light burned around Umar's work area. Umar asked if what he needed to examine was near home. The man said that it was, and Umar smothered the flame so as not to consume the goods opened for a private reason. The pioneers of Islam, regardless of whether they are heads of state, heads of families or private enterprises, have a greater weight or obligation than others. In Islam there is a connection between individual duty and the rights and benefits obtained from membership in the network. Society does not exist autonomously without the person. Relationship between individual and society in Western concept The Western idea of ​​independence as a supposed social philosophical framework has and continues to influence the person in Ghanaian culture today. The work focuses on the effects of this idea of ​​the person in its general public to the extent that it touches social, political, monetary, religious life. “Person,” as imagined here, is characterized by the meaning of the New Oxford Lexicon, alluding to the “single unmistakable individual of a group, class, or family.” This work leads to reflection on the well-being of the person, which is ignored today in Ghana. The work begins with a rationalistic improvement of the idea of ​​the person from late relics to the post-Enlightenment period. The motivation behind this part is to see the logic behind the person as the most significant object in nature. It proceeds with independence as a philosophical idea and how the social, political, monetary and religious life of the person is affected. Ghana is similarly taken into consideration to see the idea of ​​the individual and its relationship to family life, society, financial flourishing, the supernatural, ethical quality and post-existence. It also talks about Ghana's experience with the West and the effects of this experience on the individual and his general public. Finally, it takes a look at the current situation and what schools of thought or fields exist and the thoughts that are put forward to offer an incentive to the person as a resident of Ghana. The individual lives and acts within society however society is nothing, despite the mix of people for a useful effort. A similar idea given by Plato and Aristotle. Islamic concepts of universe versus Western concept of universe. Every principle and every rationality of life is vitally founded on some kind of belief, some evaluation of life, and some kind of translation and examination of the world. A school's perspective on life and the world is seen as the premise of that school's entire reasoning. This premise is known as the world origin of that school. All religions, social structures, schools of thought and social methods of intuition depend on a specific origin of the world. All the objectives that a school exhibits, the ways and techniques that it brings into reality are the result of the creation of the world that it engages. Thinkers say that there are two types of cunning: practical and hypothetical. Hypothetical cunning is knowing actual things as they appear to be. The pragmatic cunning is to find out how one should conduct the.