Al-Daleel

Traditional evidence is one of the most important sources of knowledge in the realm of religion. Relying on this source is related to gaining its cognitive value. Evaluation of this point depends on diagnosing the role of the traditional evidence as a producer or supporter of knowledge in various parts of religion, on the one hand, and on the other hand, it depends on studying the necessary knowledge in different parts of religion. Traditional evidence in some fields of religion, such as subsequent beliefs and parts of ethics, and most studies of jurisprudence are considered producers of knowledge, with no regard, in this concern, to any source other than traditional method. As for the role of traditional evidence in antecedent beliefs, general ethics and jurisprudence, it is confirmation. Necessary knowledge in religion is not at one level in the different parts of religion. Even in the field of beliefs, necessary knowledge is broader than certainty in the specific sense. In many philosophers’ viewpoint, conventional knowledge is considered one of the parts of knowledge as well. Therefore, traditional evidences that entail reassurance can be considered a significant source.

The question of rationality and religious belief is one of the important and exciting questions. It was and is still of great concern to thinkers and researchers, in the past and the present, in the East and the West, and from different angles. The history of the relation between rationalism and religious belief in the Islamic intellectual sphere is completely different from what it was in the Western Christian world. This history has been rich and exciting, in which this relation has taken different forms, letting to study it once again according to a contemporary epistemological view, an important factor in understanding the nature of this relation, as well as in understanding the solutions that Muslim thinkers have offered throughout the ages to solve problematic relation between rationality and religious beliefs.
Hence, this article attempts - according to an analytical, historical, descriptive and comparative approach - to trace the question of the relation between rationality and religious belief in Islamic culture from an epistemological viewpoint by showing the opinions of some Muslim thinkers, sages, theologian, and hadith specialists throughout history.

The influence of innate matters on religious knowledge is one of the important topics in the study of innate matters and religious knowledge. In this article, we try to show the position of innate matters in religion, and their effect on religious knowledge. In order to get to this goal, we first discussed the concepts and explained the basic terms used in this topic, besides supplementary topics related to these concepts. After that, we explained our viewpoint on innate matters and general topics relevant. Then, we discussed the impact of innate matters on religious knowledge in an analytical, rational approach. However, in order to show the necessary introductions or to support the content of the study, we, sometimes, made use of quotations. In this study, we have got to some results that knowledge knowledge by presence of God and knowledge of religion - in the points that can be proved - can only be achieved through innate knowledge. We have also got that innate sciences and tendencies related to religious teachings can play the most important role in having faith in religion and in religious beliefs, acting according to religion, and reaching ethical perfection that is religiously recommended.

Nowadays, Arab and Muslim societies live a new phase, in which a modern vision is being developed about many teachings brought about by religions, especially Islam, including the teachings concerning women, their rights and position in society. It has come in a new induction of religious texts and Islamic heritage. This movement in the Arab world has been called feminism. Islamic feminism tries to present the idea of equality as part of the Qur’anic concept of equality between human beings. It calls for the application of the concept of justice that was brought about by the teachings of Islam. In this article, we have tried to put forth the continuing debate on the situation of Islamic feminism in the Islamic discourse, discuss its most important epistemological foundations and present a critical analytical view of this new discourse. We have concluded that this new induction of womens rights comes within the general Islamic framework, and that it is acceptable on condition that it would not blindly imitate the Western culture, but to adopt its own foundations and epistemological perspectives derived from the Qur’anic teachings. Many of opinions proposed by interpretative feminism’s leading women may be wrong and not but personal attempts. Some of them need more thoughtful contemplation, in order to get to definitive conclusion about it.

Among the major philosophical schools of the twentieth century is analytic philosophy, which encompasses various intellectual trends that cannot be grouped under a single unifying heading. As such, it is difficult to define it comprehensively and precisely, as we shall see. Nevertheless, some of its pioneers have attempted to provide a general definition by outlining some of its common characteristics, such as its focus on the centrality of language, logical analysis, the use of mathematical or symbolic logic, clarifying complex concepts and removing ambiguity from them, among other features. In its predominant trend, analytic philosophy seeks to analyze language and reveal the underlying logical structure within it, clarifying points of error and fallacy by demonstrating the logical analysis of language and its correct usage. In terms of its roots and origins, analytic philosophy relies on empiricist and sensualist schools, particularly logical positivism. In this research, we have attempted to elucidate analytic philosophy, its most prominent trends, and to study the effects it leaves on religious knowledge at the level of principles, methodology, and implications-followed by a scientific critique of these foundations.

This paper discusses one of the issues of the conflict between reason and revealed scripture (‘aql / naql) which aims at solving the conflict between rational speculation and scriptural speculation. Some solutions are offered in solving this problem –assuming there is a problem– based on the foundations of the extreme rational and transmittable trends and their views. The compass of solution is directed towards the moderate trend that is unbiased and impartial neither towards reason nor towards scripture. In order to establish this direction, there was a need to discuss the scope of the validity of speculation and its value in itself, making reference to its epistemic value and validity. In the value of speculation and its validity through the other attempts were also made in distinguishing between the form of the accessing of knowledge and scientific information and its closure, as this is involved in the validity and value of speculation.

The relation between value and reality, or the relation between obligation and existence, is one of the most controversial matters in the field of metaethics. It has become a concern for scholars of moral philosophy (ethics) and has led to the formation of a set of different opinions in it to include pure morality on the one hand, that which does never admit any relation between ethics and reality, and pure realism on the other hand, which says that moral values are real and concrete. There is another theory lying between them, saying that ethical values are moral, and at the same time are based on reality. In this study, we have tried to discuss the Asharite morality, the theory of necessity by analogy, and the theory of al-Muhaqqiq al-Isfahani as examples on each of the three theories mentioned in the study. In addition to explaining each one of these theories, we have discussed them by focusing on the matter of moral justification. The result is that moral theory-whether being pure moral, or moral based on reality-faces the “challenge of justification”, unlike the theory of necessity by analogy, which gives a convincing solution to this problem.

The idea of seeing God was present in Ahmad bin Hanbal’s school of thought. Ibn Taymiyyah - a follower of Ahmad bin Hanbal- took this idea, theorized and organized it fully. He took the [religious] texts for their apparent meanings without paying attention to interpretation and authorization, nor did he refrain before ambiguous texts. In this study, we mentioned his views on the matter of seeing God in this world -at waking and sleeping - and in the afterworld in detail, besides criticizing them. He claims that he is a real monotheist, while the rest of Muslims, who disagree with him on proving the matter of seeing God, are disbelievers. However, when we look at the beliefs of Ibn Taymiyya, we would be astonished; because his beliefs are so far from the monotheism which the rest of Muslims believe in. He believes that seeing God in this world is possible objectivy and not subjectivy , but on the Day of Resurrection, it is possible objectivy and not subjectivy. Through the study, it has become clear that Almighty God can never be seen by man’s eye, neither in this world nor in the afterworld, for there is nothing whatever like Him. Religious texts confirm this meaning.