مقالات رزومه سید حسن اخلاق

"Human Rights" is the fruition of self-founded intellect of modern man as well as the result of his phenomenological view; however, the main sources of "Islam" (Quran and Sunnah) are product of divine revelation and a noumentalistic view to the man. The first view has close affinity with realism and is a bottom to top view, but second one has relationship with idealism and is a top to bottom view, and eventually religion seeks to realize man's transcendent reality, but human rights is after providing basic facilities necessary for human life. Due to these fundamental differences in the principles and epistemic origins (reason or revelation), goals (training or guidance), processing methods (different languages) and perspectives (status quo or ideal status), one cannot speak easily of overlapping consensus between human rights and Islam. However, is it possible to neglect inconsistency and even independence regarding the relation between human rights and religion and think about "diologue" between them? The author has given a positive answer, based on self-founded intellect and the text of the Holy Quran to the above-mentioned question, and is to explain his aim of this dialogue. According to this view, in their confortation and diologue, human rights and religion both open new horizons as well as interweave these horizons. To this aim, the author has inevitably considered the concepts of rationality, piety, living and acting according to Quran, subjective interpretation of Quranic texts, humanity and the relationship between the truth and the rights related to guiding. The study concludes that belief in human rights prepares us to realize the ideals of the Quran; the observance of these principles makes our ears better in hearing the call of guidance and causes the realization of human reality promised in the Quran. Quranic guidance may create necessary enthusiasm to support human rights and to have respect for it.

Strange as it might seem to put Al-Farabi and Machiavelli alongside each other, the unity of the essence of philosophy provides a basis for a comparative outlook. The present article is an endeavour to introduce a new comparative reading of the political philosophy of Abu Nasr Al- Farabi (870 – 950) and Niccol Machiavelli (1469 – 1527) as twoinfluential figures in the political philosophy of Islam and the modern political philosophy of the west. For this purpose, some of Al-Farabi’s works which have not attracted much attention and Machiavelli’s major political treatises are examined with a realistic empirical approach to present a realistic picture of Al-Farabi’s political philosophy and a philosophical picture of Machiavelli’s political thought. The reading through initiation of a dialogue between the two great thinkers is intended to open a window through which we can appreciate the efficacy of our dignitaries and in this way take a step into the real world. To achieve this aim, we first present the similarities and differences identified in thepolitical thought of the two philosophers. The similarities are consideration of facts, the importance of empirical perception, presentation of the foundations of politics and the relationship between politics and anthropology. The differences are the different religious backgrounds, the differential emphasis on objectivity and subjectivity, the relationshipbetween politics and existence and the allegory of the physician. The conclusion is that rationality underlying Al-Farabi’s political philosophy has a lot of potentiality for the development and efficacy of human beings, while Machiavelli’s radical subjectivism and pessimism has negative consequences for the world. While Al-Farabi’s rationalism is empiricallybased and is consistent with the foundations of the modern world andman’s awareness and freedom and as a result useful for us in this world, Machiavelli’s egocentric and fortuitous thought makes fear and horror as a natural state of human minds.