AQAL

This article is an inquiry into Ken Wilber’s integral epistemology as applied to social systems, namely, through organizations and leadership. It explicates the constructionist component inherent in the universalist nature of AQAL theory (a framework covering all quadrants, all levels, all lines, all states, all types). The relationship between integral methodological pluralism and the AQAL model are explored in the context of a fundamental misunderstanding of phenomenology, transpersonal psychology, and the human sciences, not as a method among many but as an essential characteristic of Wilber’s integral theory. This article aims to contribute to the further development of integral research and design methods through clarification and contextualization.

2022

Many verses of the Quran mentioned the encouragement of thinking, researching, and studying. Based on the writings of Dr. Mohd Azman Hashim@ Ismail in his book, The Secret behind the Science of Physics, there are more than 750 scientific verses that touch on natural phenomena that are a sign of the greatness and power of Allah SWT. Islamic research based on the revelation of Allah SWT leads each study towards a predetermined decision, which is by showing the sign of the oneness of Allah SWT who made everything whether in the form of physical laws, mathematics, phenomena, or the cosmos system. Such research is strongly encouraged in Islam and only those who are guided by revelation can see reality beyond this material world.

Al-mustafa International Translation and Publication, 2015

Dialogia

This article aims to examine the essence of 'aql as kamāl al-awwal in Ibn Sīnā's philosophy. In this article, the author uses a qualitative research method with a descriptive-analytical and philosophical approach. This study found several important points which include: first, 'aql by Ibn Sīnā is defined as a potential of nafs insāniyyah or nafs nāṭiqah which helps humans to achieve knowledge and truth; secondly, the essence of 'aql for Ibn Sīnā is kamāl al-awwal, therefore it is immaterial and not material; third, the essence of 'aql as kamāl al-awwal makes it correlate with the nafs, rūḥ, and qalb which are human spiritual entities; fourth, 'aql as kamāl al-awwal also shows its potential as a tool to gain knowledge, where the process begins with the capture of phenomena through the five senses and then digested by 'aql and assisted in conceptualizing it through the emission of 'Aql Fa'āl; fifth, Ibn Sīnā's idea of the essence of 'aql may...

Encyclopaedia of Islam, 3rd ed.

European Journal of Molecular & Clinical Medicine, 2020

Human being is ambitious by nature and he wants that his each and every ambition may be accomplished as he desired. Allah has commanded in the Holy Quran: ‫ﺗﻤﻨﯽٰ‬ ‫ﻣﺎ‬ ِ ‫ﻟﻼﻧﺴﺎن‬ ‫ام‬ "Or is there for man whatever he wishes?" 1 It is not possible for human being to receive whatever he wanted to. Allah has ordained His commandments to human beings through His prophets and particularly through his Last Messenger Hazrat Muhammad (peace be upon him) to the entire world till dooms day. Human being is not perfect by nature so he is also not perfect in his desires and decisions. Human being has a priority in each decision in his favor. In such priorities, human being commits harm and cause loss to others to accomplish the desires and dreams to be true. By doing so, he commits such acts due to intention, negligence or unintentional acts which cause loss to others. Such acts, sometimes, amount to the loss of life of other person. The act done with full consciousness intention and preparation, then it is called Amd in Islamic jurisprudent and Shariah and other acts; done unintentional, are called Khata or Bis-sabab (unintentional act or by reasons of something else). In either cases; intentional or unintentional acts, the loss should be compensated. Islam has formulated such rules derived from the Holy Quran and Sunnah of the Holy Prophet (peace be upon him). In case of loss of life, limb or loss of effective activity of a limb or more (injuries to human body), the Shariah has ordained rules which include Qisas (retribution), Diyat(blood money) and AFW (forgiveness by victim or heirs of victim). These rules are exceptions to general rules and are blessings of Allah (SWT) as mentioned in the Holy Quran that : O ye who believe! The law of equality is prescribed to you in cases of murder the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand and compensate him with handsome gratitude, this is a concession and a mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty 2. It is because of the previous nations as Bani Israil (Jews) and Nasara (Christians) were not bestowed such remissions simultaneously in case of offence of injuries and murders. Bani Israil (Jews) were ordered Qisas only but no Diyat or Afw whereas Nasara (Christians) were given permission of Afw only but no Qisas or Diyat. As compared to them Muslims were given three possibilities in case of loss of others so that the enmity and grudge may be settled down between parties amicably or by way of Qisas 3. These rules have been proved to be a source of stability in the Muslim society. Qisas and Diyat laws introduced in Pakistani legal system and certain amendments were introduced in the penal and procedural laws and rules were framed for the said purpose. The Islamic concept of security to the human being is far lasting and is secured in each and every manner. Concept of Aqilahh is one of those securities provided in Islamic law. The loss of human being should not go vain in any manner whatsoever.

What does it mean to be human? The history of philosophy can be understood as a long rumination of this question, with multiple answers from " political animal " and " speaking animal " of classical philosophy to the " tool making " or " rational animal " of the modern era. As much as these definitions are foundational, even indispensable, after all, much of politics, ethics, even our conception of knowledge, depends on how we understand, and define humanity. As much as the question of anthropology is foundational, it is equally vexed. The various definitions of humanity, seem in retrospect to be nothing more than the universalization of a particular culture's values and ideals, inseparable from exclusions and divisions of humanity into races, genders, and classes. To put it bluntly, " human nature: can't live with it, can't live without it. " This course will be an investigation into the unavoidable and impossible question of human nature, a question that has become all the more pressing in the Anthropocene, an age defined by mankind's impact on the planet Readings will include Feuerbach, Marx, Arendt, Jun, Balibar, Stiegler, Virno, and Haraway. Assignments: One short essay (5-7 pages) on the foundational texts and problems of philosophical anthropology (25% of the grade); a presentation on one of the supplemental readings on Balibar, Virno, and Haraway (10% of the grade); and final research paper (7-10 pages) due at the end of the semester, worth (40% of the grade). Late papers will be penalized a partial letter grade for each day they are (From an A to an A-after one day, from an A to a B+ after two, and so on). Second, every student must come to class with