Al-Daleel

In a new modern method, the study deals with the issue of logical fallacies, which comes second to proof-making in terms of logical importance. In fact, it is even more important for that we much more face it in our daily life, and because of its intellectual and social consequences and repercussions. We have got to present new classifications of fallacy-making differ from what is found in the books of Aristotelian logic, where we turned away from the famous classification of subjective fallacies into verbal and moral ones, and replaced with two divisions: conceptual and confirmational fallacies, and then we divided each division into formal and material fallacies, which, in total, represent the forms of deviation from all logical laws that were classified previously. Thus, logical fallacies became more consistent with logic and the laws of conceptual and confirmational thinking at both of formal and material levels. The other thing that has made this study so important is the detailing of the second section of fallacy created by Sheikh al-Tousi and called, by him, as incidental fallacy. All other logicians followed his method in this concern after his death. At the end of the article, we concluded, in brief, that bad consequences of fallacies that are harmful to human thought and human society, to show how dangerous they are to our life.

The study discusses the impact of pragmatic philosophy on secularism in terms of principles and results. Pragmatic philosophy, which thinks that correct and true idea is that which gives practical results according to empirical foundations, has gone to extremes by adopting the experimental method that is based on the discovering of material phenomena, as it has tried to exclude the metaphysical knowledge from ordinary life, and make individuals as the center and measure of everything in life. Secularism has come to existence in order to exclude religion and keep it away from social life. Studies show, with no doubt, that pragmatism has had a clear impact on secularism. Therefore, secularism, as does pragmatism, tries to focus on practical experience regarding it as man’s most important tool, neglecting the other cognitive dimensions that have a dynamic role in shaping man’s intellectual movement. In this article, we have tried to criticize the most important principles advocated by pragmatic philosophy and their influence on secularism. We have mentioned this influence in terms of principles such as humanism and utilitarianism, which had a big role in secularism, and then discussed the necessities resulting from adopting those principles and the extent of their impact on secularism, mentioning, in this concern, individualism and relativity.

The topic of the article is the study of the relationship of reason and revelation in the philosophical approach of Thomas Aquinas, the Christian philosopher. The study highlights the most important foundations of Aquinas’s philosophical approach, especially the most important philosophical-theological issue. It is the relationship between reason and revelation, and how Aquinas attempted to use revelation and reason in order to found the most important Christian theological beliefs, how to make use of philosophy to explain those beliefs, how to defend Christian thought, theology and beliefs, and prove that it would not contradict reason. Moreover, the study discusses Aquinas’s reformative impact on Christian thought, and how he has quoted many philosophical issues from the Peripatetic school, especially the philosophical views of Ibn Sina (Avicenna). Aquinas also has greatly been affected by the views of Ibn Rushd al-Andalusi (Averroes), who had explained the philosophy of Aristotle. Therefore, the philosophy of Ibn Rushd and Ibn Sina is the original source of Aquinas’s philosophy that has overcome the whole Europe since the thirteenth century, especially in his attempt to synthesize reason and Christian revelation, or wisdom and the Shariah.

One of the important studies on religious epistemology is the study of the relativity of religious knowledge; for it requires many serious consequences, such as religious pluralism, Hermeneutics, multi-interpretations, transcendent unity of religions, and other results, in which epistemological approach has turned to another orientation. We have tried to show the foundations and premises on which relativity can be based, focusing on the theses of the German philosopher Immanuel Kant with analyzing and criticizing them. The study has concluded that all the attempts, on which relativism has been based from the analysis of perception according to the Kantian views, or according to materialism or subjective relativity. However, all of this cannot be acceptable; because it brings science out of its and methodology state to its state of generation of perceptions. And this leads to a complete rupture between perception and objective reality of perceived facts. Hence, all the results that have been based on relativity would collapse; for it has been claimed that relativism is not compatible with the denial of realism, but it rather makes each person have a share of the truth.

This article attempts to explain and criticize Kierkegaard's theory of faith, that is, to explain the nature of faith from Kierkegaard's viewpoint. It tries to critique and analyze it, showing the problems that can be answered and the consequences thereof. Kierkegaard gives several evidences to support what he thinks that the evidences in horizons are alien to faith, rather they may refute it, and that the truth is a self matter coming out of the ontological relationship between man and God, and that the main characteristic of faith is the enthusiasm coming out of risk; Therefore, he does not see that reason has a role in faith, except the confession of failure and inability to interfere in the area of faith. According to Kierkegaard, the perfection of faith lies in its opposition to reason. Faith does not need evidence; so, he thinks that even if religious issues can be proven, this proof will not serve religion and faith, but, in fact, it would be a tool for destroying the spirit of faith. Faith does not need proof. We have got to many important consequences of this theory, the most important ones of which are: separation of religion from public life, making religion unable to have any influence on social life, and unable to have a general measure for evaluating , that is reason.

The concept of freedom is one of the cognitive concepts that have many connotations and concepts which differ from one view to another. It is not one of the concepts where its scientific and intellectual implications have been agreed on, even if they are compatible in the results. Every thinker looks at the concept of freedom from his own perspective, and the reason behind the difference of the concept of freedom is that which made thinkers differ in giving a comprehensive and specific definition about the concept, besides the circumstances surrounding each individual, which affect each one of them positively or negatively. According to these reasons, there are many definitions of freedom. Therefore, we find them trying to found a system according to a certain method that may attain justice and equality in rights and duties. From among these liberal approaches, which see that man has the right to do whatever he likes, there are some that calls for absolute freedom with an individualistic tendency. However, this liberal approach does not give the right view of human freedom, and it cannot be successful at the actual practically and ideologically application. If it is compared with the Islamic view of freedom, we clearly see its failure. The Islamic approach has established perfect foundations for man’s dignity, advancement and the preservation of all his rights towards himself and towards others. Islam has given a full and perfect system to save man from all restrictions that may prevent him from exercising his freedom.

The study is based on the assumption that science in its systematic sense is a potential, gradual and changing reality; therefore, we can distinguish between four elements in it: doer, potential, form and purpose. And this is according to a systematic analytical approach to the requirements of these four elements from an Islamic point of view. Our approach will be based on theoretical frameworks and predetermined premises. And since the fact that human relations are of a networked reality, the discussion of this topic will not be from one angle, but, due to the reality and the studied topic, this discussion will be organized and multifaceted. We will also distinguish between man as a subject in the humanities from man as a subject in the empirical sciences. Therefore, characteristics such as choice and self-awareness will make the presenting theories about man more complicated than natural subjects, and will go beyond the sources of knowledge, used to confirm or refute the theories that are limited to experience and its consequences, to, revelation and the traditions of the Infallible as reliable sources to prove the theories put forward. The direct purpose of human sciences is to show the various man’s relationships and behaviors in the individual and social sphere. As for the indirect purpose, it is the changing if the existing situation into the desired Islamic situation. Given these direct and indirect purposes, science is formed from holistic and organized issues, guiding issues and descriptive issues.

Contemporary atheism includes many different types, unlike previous atheism, which represented one sect based on a specific authority. In this article, we have tried, through the descriptive, analytical and critical approach, to explain the mental and logical confusions in which the followers of the deistic trend- the most dangerous types of new atheism- have fallen. This danger lies in that deism promotes itself as a mediator between religion and atheism. Moreover, the article tries to introduce this type of thought and show the motives that have made the followers of this current to adopt it as a doctrine and thought, beside showing the cognitive sources relied on in forming its intellectual system and the approach followed by them, and also showing the deists’ way of thinking and conception of God. After that, the article criticizes the arguments that deists assume to support their doctrine. It also discusses the wisdom of the prophets’ being human, and the sending of messengers with divine missions. Finally, we have got to the necessity of divine religious legislations and their important role in man’s perfection, without depending only on the role of reason in revealing all the facts that would lead man to his sought perfection.