Al-Daleel

Sufism is a long-standing behavioral phenomenon that extends back to before the Christian era, and it appeared in the Islamic community in the first century AH through some of the companions. Sufism was primarily nothing but a purely practical behavior far from the position of scientific research and investigation, and it began to grow and spread in the third and fourth centuries, until It reached its climax in the seventh century AH at the hands of Muhyiddin Ibn Arabi, when he recorded the origins of theoretical mysticism. The method of intuition and witnesses receives great attention in the intellectual arena, especially the religious one, many debates have occurred about this method and the mystical and Sufism trends that it adopts, the method of intuition and witnesses has been addressed in this research in terms of its epistemic value, and the criteria it adopts in ascertaining its theoretical results. Scientific discussions are logical for all of these criteria, so intuition is possible, and we may accept its occurrence by doubt, but there is not evidence for it in total beliefs except by rational proofs, nor in partial beliefs and Sharia rulings except through the religious text that is considered legitimately, and what gives in terms of consensus and reason.

This article discusses the epistemic methods on which a person relies in extracting his various knowledge, which are the rational, experimental, textual, and customary method. It has been shown that only the rational approach – which makes the rational force a ruler and directs to benefit from all other epistemic approaches, each according to its scope – is what constitutes the view. The correct and comprehensive approach to the human being, although the rest of the curricula produces a variety of knowledge, yet they cannot constitute a correct and complete world view. This is because the rational approach relies on elementary intuitions to arrive at the theory with a certain conclusion. Also, because it is based on a structure and form that is productive in inference. Although this approach is the most difficult way, it is the safest way to reach the truth, and by relying on it, a person can access knowledge of metaphysical matters, this approach is not for specific people, rather, all of humanity can benefit from this approach to obtain a realistic and comprehensive world view.

The topic of spirituality and its moral dimensions is one of the important contemporary studies, as it receives great attention in the contemporary world. This is because the moral element is a cornerstone of human existence, and among the issues that cannot accept doubt and hesitation. Islam also confirms this and affirms its validity of Islamic rationality. Spirituality is a metaphysical and non-material tendency, which conferred on the daily and material life of the human being a new meaning that goes beyond the material and ordinary one. In light of Islamic rationalism, the spiritual is distinguished by a set of important characteristics and advantages, such that lack of interest in it leads to a set of damages and disastrous consequences. Hence, this article seeks to look at this sensitive issue. The issue of morality and spirituality, so that it tries to approach it and give a presentation on the various characteristics of the spirituality in light of Islamic rationalism, through an analytical, descriptive and comparative approach.

In this article we seek to shed light on pragmatic philosophy, which is one of the most important philosophies that appeared on the intellectual arena in Western society, especially in America. We wish to explain the most important premises on which this philosophy was based on in terms of trends and principles, and the extent of their influence on religious knowledge, then focusing on the methodology of the most prominent pioneer of this philosophy, William James. The method used in this article is a critical approach, aiming at criticizing the most important epistemic principles on which this philosophy was based, especially as it emphasized on the principle of pragmatic originality, in which the correct and honest idea is the one that gives practical results according to experimental foundations. It went to extreme limits in its adoption of the experimental method, which is based on the discovery of material phenomena and the benefits provided by these phenomena, and it tries to exclude the metaphysical, epistemic dimension from the arena of life, making the individual the center of everything and the measure of everything in life.

The argument of historicalism is one of the important researches produced by the theories put forward by modernity and postmodern thought in Western minds, as it is concerned, in part, with the study of texts in their historical environment, far from relevance and stability, and it is based on a set of foundations that constitute the intellectual basis for it. This saying was entered into the Islamic minds by some modernists, which raised many suspicions about religious texts and their usefulness. One of the theories presented in this context is the theory of unity of concept and plurality of validation, which holds that the holy Qur’an and texts contain various and varied concepts, looking at their external validations, and that change and transformation are not limited to concepts, but rather in the ratifications by priority. This is because when he is committed to accepting concepts of change according to the requirements of time and place, then he must commit himself to confirm that in the ratifications as well. This theory faces a lot of serious criticism at the level of the epistemological, existential, anthropological and linguistic structures on which it was based, which I aimed to demonstrate in this article by relying on a descriptive, analytical and critical approach.

There are many opinions and theories that try to explain the nature of divine revelation and religious texts in scientific and cultural circles. Recently, a modern theory has appeared under the title “historicity of religious text”, influenced by the theories of Hans-Georg Gadamer, Eric Hirsch, De Saussure, Hegel, Marx and others. It is an amalgamated theory with various sources and origins. The theory of the historicity of religious text focuses on the fact that all texts, especially religious texts, are formed and generated in reality and culture, and not a phenomenon differing from historical and social reality. As a result, text is a cultural product born in its incubating environment. The theory of historicity is based on specific foundations and principles, all of which make the religious text an unsacred and human-made phenomenon, neither above history, nor above time and place. In this article, I will explain the theory of historicity of the religious text, with its principles and requirements, in light of the theory of some modernists, such as Nasr Hamid Abu Zaid and Mohammed Arkoun. I will then evaluate and criticize this theory in the light of rational and traditional fundamentals.

This study dealt with an important topic, which is rational issues and their implications for grammarians and the religious text, as it focused on some rational issues that had the upper hand in changing the course of this grammar and changing its direction according to some contemporary researchers claim, and accusing them of the Arabic grammar that it originated in an atmosphere in which some rational and philosophical curricula, and they governed until they became an integral part of the thinking of Arabic scholars, so the grammar related to it as an influenced subordinate rather than an independent and effective. At the same time I discussed the extent of this influence on the understanding of the religious text that was evident in the issue of analogy and its divisions and its causes, and the impact of the two philosophical and legal analysts on it. It has been proven through research that Arabic grammar was not completely affected by these issues as some claimed, but there were some slight repercussions on its methods and methods. By virtue of the general commonalities between the sciences in general. As for its impact on the religious text, the opposite has been proven, as the grammatical analogy in its rational form has been influenced by the measurement of jurists and fundamentalists in a clear and indisputable manner, which reaches the limits of blind imitation, and by following the principles of jurisprudence ,the impact is impact.

The ontological evidence is one of the most important evidence used in philosophy in proving God the Creator. It occupied the thought of many Western and Muslim philosophers, between believers and non-believers. By studying the reasons for accepting and rejecting this divine evidence, we find that the most important intellectual adoptions that play an important role in this evidence is their interpretation of the meaning of existence, and does existence have a meaning realized abroad? Or is it one of the pure mental concepts that are not achieved outside the mind circle, even if it is a mental concept? This is what we aim to highlight in this article by reviewing the opinion of two of the greatest philosophers of Islam and modern Western philosophy, and the scope of their arguments, namely the famous Islamic philosopher, Mr. Damad, the founder of Yemani theosophy, and the German philosopher Immanuel Kant, whom some consider the founder of modern philosophy. Mir Damad adhered to it being one of the established evidence to prove God, while Kant went to reject it altogether. This was based on what Kant went to from his interpretation of the meaning of existence and that it is an intellectual mental meaning, his subject does not have any impact on giving new concept as the reality which exist is the essence.

This research is an attempt to clarify the general lines of reform depending on the ability of the mind, which is the faculty of thinking. The first way to reform is by paying attention to mental laws and strengthening the faculty of thinking to reach a realistic, evidentiary mental vision that organizes human behavior as an individual and society, and thus reaching the dream of the philosophers, in the utopia. In order that the research is not only theoretical, I mentioned evidences that support the possibility of this issue, if the evidence is that it is possible, I referred to two contemporary scholars who were able to achieve great goals through a sober intellectual life and an integrative practical behavior. The first is Imam Khomeini, who was able to establish and build the landmarks of the utopian city externally, and the second was Seyid Muhammad Baqir al-Sadr, who followed the same approach and reached reform in terms of theory, but as for its practical application, he was not able to overcome the obstacles. The basic element in such reform movements is the pure intellectual construction from which a mature philosophical vision is born, and a firm belief in that vision, I do not deny the existence of other reasons, but it is indicative of what I am trying to prove that there is an important role for philosophical thought in these movements, and in every reform movement, especially in political reform movements.