Al-Daleel

It is very important to explain the terms science, religion and metaphysics, and to explain the relation between them and also their origins. The reason for this is because all branches of knowledge are somehow related to them, or at least some of them, and they are the primary center of thought. In this paper, the deductive analytical method is used to divulge into and explain the effect these concepts have in human thought. Religion is a set of laws that organize human life, and it depends on faith, believe and inner acknowledging of religion, taking a clear ideology and acting according to it. Knowledge and understanding are the two wings of this faith and believe that are used to fly and land in the state of reality. Metaphysics is what deals and interacts with reality with analysis, and then acceptance or rejection.In this paper, we reached an important conclusion, and that is the inter-connected relation between these concepts, and there is no conflict between them, as has been claimed. Rather, one complements the other.

The topic of the sources of the Quran – which is strongly related to contemporary theology – is something that orientalists frequently research about in their Islamic and Quranic studies, due to its extreme importance and sensitivity. In their studies they have come up with results that are opposite to what the Muslims believe, as they claim that the holy Quran has sources other than Divine revelation, although they have different views in defining it. This paper aims at studying this topic through reviewing their views and arguments, and then scientifically critiquing them appropriately, proving the falsity of their claims in this field. This study is important due to them proving the non-revelation source of the Quran and its origin not being divine, ultimately meaning that it has no validity and cannot be used to prove the prophecy of the Prophet of Islam (s.a.w.), leading to dismissing Islam itself. The opposite for this is also correct, in that proving its divinity proves Islam and everything else.

The issue of humanising heritage has been presented as a methodology, aiming at embodying heritage as a humanitarian attribute, in that it is human results and human effort. What is extracted from this is the attribute of infallibility, in which the Islamic intellect was acquired in its interaction with divine revelation. This paper aims at explaining the most distinctive efforts of contemporary Islamic thought in humanising heritage, and the most important methodologies it relies on. A surveying of its positive and negative effects on contemporary Islamic thought is also presented, relying on descriptive analytical methodology, with a critical outlook as well. This research concludes with numerous results, the most important of them is that the heritage of human effort is non-infallible, and humanising it has gone through two stages of connecting to it and disconnecting from it. Different theories have been presented, based on the different methods of humanising, and it has left positive and negative effects in contemporary Islamic thought.

Humanism (al-ansanah) is a philosophical concept focusing on the human as the center of the entire universe. As for the Creator of the human, according to humanism, this has no relation with the universe or its interpretation. This is why humanism is considered as radical secularism, viewing that humans are the center of creations. There is another view that is completely different, and it says that God is the center of the universe and its Creator and Organiser, and the human is God’s creature on this earth and His vicegerent, to achieve justice on earth. This means that the human is not marginal, but central, but within boundaries of what they have been appointed to. These are two view common in thought and philosophy, but in literature, it has another meaning, different to the other meaning, and it is giving human attributes to creation that are non-intelligible, giving it what would come from a human. This is why concern is given to the philosophical meaning, because it is a problematic concept that is disagreed upon. We have concentrated on the Islamic or religious concept of this meaning, which is viewing God-centricity and His appointing of humans as His successor. We have discussed humanism through two thinkers, Muhammar Arkoun and Nasr Hamed Abu Zayd, although they were strongly influenced by Western secularism.

There is a dire need today for humanising education, as education must be a freeing element that pushes people outside their substantial conflicts, and fee people from the state of separating between the subject and the essence, and between the human and the world. This is to gain unity and build a new human being inside every individual, and establishing new human relations that are universal for the world, to prepare a better future by looking at a student as a human and not a robot who receives affects. This paper, using descriptive analytical method aims at studying the previous works of literature and education to understand the origin of the term humanism and its historical roots and development. Also, it looks at its dimensions, criticisms and the appearance of views on humanising education, analysing the views of scholars in this regard.

The issue of human dignity is considered as among the important issues that holds importance in that it is one of the foundations of thought and philosophy that different foundations, laws and rights depend on in organising human life and society. This paper, using an analytical-descriptive methodology, aims at explaining the concept of human thought through a monotheistic worldview and a humanist worldview. The meaning of dignity is what a human enjoys as a human and what they have in nobility, honour and respect. Although this is an old concept in Islamic and human thought, but applying it in positivist thought that humanists adopt is something new. The humanist view that is wrong, shallow and materialist looks at things in a very limited and shallow way. As for the monotheistic worldview, in addition to it elevating the status of human and his nobility and honour, it also explains the way human can be dignified and how it can be achieve, and what the obstacles are.

The topic of the relation between science and religion holds an important status in the field of the philosophy of religion. It defines the theological framework and thought in human life. Some contemporary theories have brought about certain doubts regarding the value of religion and how it can be relied on in revealing reality. A real question has been put forward regarding the nature of the relation between science and religion, whether it is agreeable or in conflict. Based on this, different groups have explained the nature of this relation and the epistemic foundation that governs it. It has a clear effect on the method of life, in culture, politics and society. The Islamic world was not far from these attractions, and gave a strong influence. The correct Islamic theory that does not see opposition with scientific findings and is in conformity. The paper follows a descriptive analytical method in explain the pillars of the relation between science and religion, and the theories in the West and the Islamic world, and explains the epistemic method in Islamic thought, that has stayed preserved in its position, being the basis that guides humankind and reality of humanity.

This paper deals with the concept of freedom – which is something that has recently been widely discussed in scientific and social circles – and explaining its boundaries and the position of religion. We have concluded that the human is principally free in different relations, whether personal, social, or in nature. This natural conclusion comes from the principle of divine honoring of human. This freedom is then limited by reason and religion, because reason condemns harming oneself or others, and whatever reason sees as bad, so does religion, seeing it as prohibited. In addition to its opposition to the principle of human dignity, and the conclusion is that reason and religion invite to apply freedom that does not conflict with human dignity and lofty values.