Al-Daleel

Recognizing man`s need for divine religion in all aspects of life is one of the necessary things for any human being who seeks perfection, especially in our present age, where religion has been excluded from life by some intellectual trends and political systems that have made an unreal picture of religion, describing religiousness as backwardness, blind imitation and being far from rationality. One of the important and influential cognitive dimensions in determining man’s behavior is his practical viewpoint that reflects what should be done and what should not be done in his behavior and choices. This viewpoint, which is known as ideology in modern terminology, constitutes a starting point for man in determining his choices when it comes to behavior and work, and it is fit to be a justification for the nature of behavior that everyone adopts in his life. Therefore, it is necessary to know how it is formed and the factors affecting its conformity to the nature of man, in order to reach true perfection. Hence, we have tried in this article, through the descriptive analytical approach, to show the need of man for religion in order to establish his practical viewpoint, by showing the role of religion in the three factors that lead to the practical perfection of man. These three factors are theoretical factor, applied factor and disciplinary factor.

The article shows the actual influence in Kant›s critical philosophy; the philosophy that has excluded theoretical reason from the domination in divine knowledge. The article is a close look on that which has been implied in the terms that Kant had made use of in his books. The article would take readers to the environment and circumstances in which Kant lived and was influenced by; to find that the life he lived there carried a special ideology which formed his scientific and practical personality. So, we discuss the pietist background, which was an essential part of Kant\'s upbringing, and had a significant impact on the course of his thought and development. Those atmospheres carried a certain religious doctrine, seeing no way for reason to believe in the Divine Existence; rather it saw that the knowledge of God Almighty would be due to other than theoretical reason. It is the heart, tradition, and innate nature. Thus, during childhood, Kant had wholly engaged in such a pietist belief from morning to evening for many many years. Therefore, it is indisputable that this upbringing has its profound impact on Kant›s way of thinking, on the formation of his philosophy in general, and on ethics in particular.

The word motives in the articles title refers to that which may motivate man-concerning his optional acting and the goal that would make his acting be characterized by wisdom and being far from absurdity-towards establishing a divine ontological viewpoint, which tells about the doctrinal dimension, and moves in the way of ideological viewpoint deduction. Therefore, studying the search for the divine ontological viewpoint is concerned with the research motives, through which reason realizes the need to establish a doctrinal view, so that both the optional dimension and the teleological dimension remain preserved within that motivity, in a way that it would not be possible to dismantle between the motives, in the aforementioned sense, and the goal on which all human actions are based, including the motivation towards the divine ontological viewpoint on the one hand, and on the other hand, putting an end to the confusion between two types of motives; the first: is the Research motives, and the second is the Confirmative motives, so that we might explore the negative results when not distinguishing between the tow. This has led to a set of hypotheses, such as the hypothesis of fear, ignorance and others, considering them as research motives towards the establishment of the divine ontological viewpoint, which is far from being so.In this article, I have followed the mental and critical analysis approach in reviewing opinions and theories in the context of talking about the motives for establishing the divine ontological viewpoint.

The article studies and analyses the relationship between religion and society, and discusses how secularism dealt with religion as it is considered a well-established phenomenon in human societies. Therefore, we shall refer to the important foundations and elements of secularism that are specific to this topic, and then discuss the application of secularism to Islamic societies. We have followed the descriptive analytical approach that led us to certain results showing that secularism- despite its being the product of limited Christian thought that was unable to meet the needs and requirements of the new era, and despite its difference with the characteristics of Islam - was welcomed by some Islamic societies. These societies have drawn a way and direction to show the relationship between religion and man, through which they have embraced secularism in a special way, and been able to establish their authorities and governments with this thought, which called for limiting the role of religion in the social arena, considering it as a private individual matter, and removing its issues from the political government system, or limiting and restricting them. The discussion of secularism, in terms of its dealing with the steadfast relationship between religion and politics, and evaluation of the types of applying secularism in Islamic societies, has opened the way for analyzing and criticizing this kind of thought from this side, whether theoretically or practically.

Hermeneutic theory, since its coming into the field of religious understanding firstly, and all other fields of human understanding in general, has had a distinctive position that made the theory the focus of attention of scholars and thinkers. Hermeneutic theory has begun with the Bible in classifying, its being an effective tool in dealing with human sciences, and finally its involving in the ontological philosophical field; therefore, it has become, with the Bible, an ontological expression of human existence and an argument leading to it. One of the important concepts in the scope of hermeneutics is the concept of interpretive circle, which seas that the meanings of sentences are determined by the total meaning of the text. Understanding, then, is not pursued "vertically" by placing beliefs on top of foundations, but rather "circularly", in an explanatory movement back and forth between the possible meanings of our assumptions that, in turn, allow the question to arise. So, the pursuit of understanding is not constructed according to the principle of "higher and higher"; rather, it goes "deeper and deeper", and becomes "completer and completer." Hence, this circle had a distinct meaning in the philosophical trend of Hermeneutics that relied on prejudgments and the revision of the conditions of understanding in order to get to the rightly mixture of horizon. What has distinguished this trend is its ontological necessity, infinite understanding and prejudgments. The article discusses the historical development of Hermeneutic theory and its important schools and trends, defining the concept of interpretive circle within the philosophical hermeneutic trend.

Here, we try to discuss the approach and method adopted by the scholars in charge of the process of understanding the texts contained in the Sharia; I mean the approach adopted by the jurist to get to the legal ruling and the issues of the Sharia. We have reviewed the foundations, on which the modernists' understanding has been based in their questioning of religious texts and the results coming out of them. After showing the serious complications of each foundation mentioned in the study, we discuss and refute that foundation. We have found the extent of systematic neglect and carelessness, and lack of scientific discipline in their foundations, claims and opinions. It is well-known that this topic is of great importance to control the process of understanding the texts received from the [Divine] Legislator, in which this kind of understanding is the backbone of what the Legislator wants from human beings to do in all fields of life, including the newly arising issues that must be answered and given the judgment of God Almighty. This is because we, the Twelver Shia, believe that the Holy Sharia includes all the details of life and answers to all new matters and developments in all times.

The article studies the topic of interpretive relativism in the interpretation of the Holy Quran, in terms of the points of compatibility and incompatibility in both the philosophical hermeneutics of Gadamer and the objective interpretation of Al-Sadr. The article’s aim is to answer a fundamental question: What is the nature of interpretive relativism acceptable to both of them? And what is its level? The answer to this question requires the descriptive approach in defining both interpretive relativism and Gadamers philosophical Hermeneutics, and the objective interpretation of Al-Sadr, besides applying the critical analytical approach in analyzing the foundations, on which both methods of the Qur'an interpretation were based to know the nature and levels of interpretive relativism arising from them. It has been concluded that interpretive relativism arising from the making use of philosophical hermeneutics is absolute and true interpretive relativism; therefore, it cannot be accepted; because this means that the Holy Quran is a cultural product fit to its own era, and this leads to denying the immortality of the Islamic religion and its superiority over other religions, whereas the interpretive relativism arising from Al-Sadrs objective interpretation is a restricted interpretive relativism, arising from the nature of understanding the Quran as a transcendent speech, whose purpose is to guide man. Therefore, it can be accepted in the interpretation of the Quran.