Al-Daleel

One of the new issues appeared in the arena of both religious thought and scientific thought is the issue of human cloning, which is considered as one of the most important medical scientific achievements in the last century. At a later period, there was another scientific achievement in the field of stem cells, where many questions were raised at the intellectual level in this field, such as the legality of benefiting from this modern technology, in addition to some doctrinal problems related to creatorism, besides many other questions raised by scholars about the scientific religious approach established by Islamic scholars to answer these questions on such new topics. Some scholars have offered answers to these doctrinal problems objectively and clearly. They concluded that this scientific development does not contradict religious theological view about Creation and the Creator, and does not raise a problem from the legal (religious) point of view as well. We have decided to study the truth of this topic scientifically, showing the position of religion scholars about it, and proving that religion does not oppose scientific development, especially the matt human cloning; because it does not contradict the limitation of creation without a previous substance to God Almighty.

Perfect finality that accompanies the existence of man who looks for his essence and his true affiliation, does not come except through a divine worldview comprehending all aesthetic perfections, to which (divine worldview) the series of longitudinal causes ends and the potentials needs to exist and to continue in existence. It is this divine worldview that reason appeals to under a structural authority in order to establish an ideology that contributes to diagnosing the beginning and the end of its movement. This structural authority that deals with the authentic methods of the divine worldview and answers the problems that try to exclude some of them from structural authority by studying its principles and its cognitive limits. Finally, we get to know the basic elements of this authority, which represent the authenticity of the structural authority of rational approaches and show that there is no incompatibility between the rational approach and the traditional approach. In this study, the author follows the analytical, descriptive, and finally critical method to find out the reality of the structural authority if the divine worldview.

Alienation is among the topics of anthropology that thinkers of different walks have been concerned to study and research on. Many opinions have been put forward about what alienation is and how it has been formed, based on the view that each trend takes about the nature and reality of man. On this basis, the current study, according to an analytical, descriptive approach, sheds light on the reality and nature of alienation by studying and analyzing the various definitions given about this concept.
Based on many Qur’anic verses and Prophetic traditions, it can be said that the reality of man is man’s essence itself, which is expressed by “I (ego)” and “myself”, and that the elevation and loftiness of this fact has a relationship with the extent of man’s connection with God. So, if someone forgets God, he shall be alien and forget even himself. It is from this point of view that alienation should be studied, starting with alienation from God. This has been confirmed by all teachings of heavenly religions, especially Islam, which has established a clear path for man’s perfection and for the treatment of self-alienation.

In dealing with unoriginal human sciences, Muslim scholars have followed three approaches: 1- Acceptance in a manner of selection, criticism and production. 2-Acceptance in a manner of arbitrary picking of data and facts. 3- The production of religious science, which appeared eighty years ago and started its way towards development. We think that religious science is based on four elements: basics, methodology, orientation and wisdom functions. Our approach is firstly based on studying what earlier and contemporary scholars proposed, showing their strengths and weaknesses, and then we offered the wisdom-discretion method in the production of human sciences. This approach confirms that, in addition to basics and resources, a new approach is necessary in this concern. We think that scholars of humanities, such as sociology, political sciences, economics, administrative science and psychology, can, by making use of this approach, theorize and establish Islamic humanities. The wisdom-ijtihad (discretion) method is a completely comprehensive one due to three strategic symmetrical ijtihadi (discretional) kinds with three tasks undertaken by modern human sciences: the first stage of the ijtihad strategy describes the pet person. In its second stage, discretionary (ijtihadi) strategy is concerned with the description of the actually existed person. As for criticizing the actually existed person leading him to be a favorite person, it is the function of the third discretionary strategy. Of course, we cannot overlook the role of reason that has a special use and position in addition to the wisdom approach.In this article, we try to introduce the wisdom-discretion approach to know how to use it in the process of the production of the humanities.

Some periods in the history of Islam witnessed a semi-rupture between religious thought and reason, resulted from the absence of philosophical and rational approaches that let the way wide open for the predominance of theological thought with its justificatory tendency. Despite the appearance of new rationalistic aspects in the form of new Itizal (seclusionism) tendencies, they were not sufficient to bridge the rift between reason and religion, and the best example on the new I’tizal is Taha Abdurrahman, who combined logic with linguistics on the one hand, and heritage (turath) with modern studies n the other, through a critical study of heritage, using the latest tools of scientific criticism, due to his specialization in the studies of philosophy of religion beside his writing on the reason-religion duality. We try, in this article, to discuss the opinions of Taha Abdurrahman in the process of his analysis of the concept of reason and its role in religious knowledge. One of the most important results we have got at is that Taha Abdurrahman, concerning reason and its area, focuses on the framework of practical practice and the use of reason, not on theoretical and subjective limits of abstract reason. It means that all of what he has mentioned relates to the thinker not thinking, and relates to the rational person and the process of reasoning, not to reason itself, and the difference between them is so vast.

The great scientific development and its consequent results in the field of technology in recent times, led some people to go too far in defining the ability of science to answer all man’s basic questions. So, they believed that science would be able be an alternative to religion in presenting a full worldview. This article tries to compare between the worldview coming out of science and the one that religion leads to, in order to provide a deeper picture of the issue of the relationship between science and religion; for the worldview coming out of science suffers from epistemological problems that refute its sufficiency to play the role of the main source that could meet man’s cognitive needs and draw to him the outlines of his life. It is an incomplete view that does not care about all man’s basic aspects, and it is not safe enough to conform with reality. As for religion, according to a systematic religious knowledge and being based on the philosophy of man’s existence, it offers a complete, comprehensive and certain worldview that answers all man’s basic questions and covers all aspects of his life. This view also explains some facts in the history of science, such as the scientific renaissance in Europe and the scientific backwardness of Muslims after they had experienced the golden scientific age.

The study discusses the ontological dimensions that the Wise Creator has put in human beings to distinguish them from other beings, and it shows how these dimensions have impact on man’s commitment to religion, and how they themselves are affected by religion as well. The study concludes that there is a mutual complementary relationship between these two matters by giving an introduction explaining the concept of religious knowledge and human dimensions, showing that man has fixed facts, and discussing the role of these dimensions in shaping the system of religious knowledge and the role of religious knowledge in forming those dimensions and determining their functions. So, the study explains two facts; the analysis of man’s reality and the impact of religion on man’s perfection.The approach followed in this study is the rational analytical approach alongside with the traditional approach. This is because the result in this study depends on the observation of rational and logical data beside the observation of traditional standards as well. The cognitive dispersion we are undergoing with the discrepancy of goals, methods and behavior drives man to know the standards through which man can find the right way of thinking, and then know the final goal that he must get to; and consequently, the right path that man follows in this life shall be clear.

The relationship between science and religion is one of the important topics in the philosophy of religion. There are four theories on the explanation of this relationship: the theory of “contradiction between science and religion,” the theory of “the differentiation of science and religion,” the theory of “the intersection of science and religion,” and the theory of “the marriage of science and religion.” In this article, we shed light on the theory of the marriage of science and religion, and see that the relationship between them is a coordinate, complementary relationship. There is no doubt of the many intersections of science and religion; science has discovered the secrets of nature in the light of the development of natural and experimental sciences, revealing new dimensions of the scientific miracles of the definitive Religious Text. The development of modern natural sciences explains to us some of the wisdom hidden behind some of worship rituals. And among the services of religion to science is that Religion invites for contemplating and thinking thoroughly about cosmic facts, stimulating minds, and encouraging people to search and study the secrets of all things in the world of nature, and moreover, to offer secrets of natural sciences and open new horizons of knowledge for scientists and scholars that have not been preceded by any human science.The method followed in this article is the analytical rational method.