Al-Daleel

The study examines one of the most important approaches to the language of religion, namely the approach that considers this kind of language to be symbolic. Here, we discuss two theories in this study: the symbolism adopted by the Christian theologian Paul Tillich as a general theory of the language of religion, and the symbolism of the Sufis and Gnostics. However, we have identified several structural and methodological problems in both theories, such as the generalization of Tillichs symbolism to most of the sacred texts and considering them as unreal, and the reduction of religious issues to symbolic expressions intended to refer to the ultimate concern, which cannot be scientifically and historically criticized. As for the symbolism of the Sufis and Gnostics, although it differs significantly from Tillichs theory by acknowledging the cognitive and realistic nature of religious issues, it also suffers from explicit violations of the literal meanings of religious texts, and it relies on unreliable revelations (mukashafat) and other problems.Hence, we have tried in this study to review the theoretical foundations on which these two theories rely, their applied examples, and the comparison between them according to the descriptive approach in reviewing the theories and their applications, and the analytical approach in evaluation and criticism.

It is clear that sciences are based on certain theoretical foundations that can be classified into six categories: epistemological, ontological, anthropological, ethical, theological, and methodological. Among these categories, epistemological foundations have the utmost priority, and the issue of the possibility of certainty in knowledge is of utmost importance. There is no doubt that believing in the possibility of certainty in knowledge has numerous scientific and practical implications, the most important of which is preventing Muslim thinkers from falling into skepticism, relativism, and nihilism throughout the history of Islamic thought. Considering the significance of this topic in religious teachings on one hand, and the relying of various sciences - including Islamic humanities - on it, we focus in this study on extracting and classifying its textual evidence (Qur’anic verses and Prophetic traditions) using a descriptive-analytical approach.

Parapsychology, also known as the science of the paranormal, the science of spiritual abilities, or the science of the sixth sense, is a scientific study of the extraordinary actions and abilities of the mind that affect physical bodies without a direct contact. Parapsychological experiments involve extraordinary abilities such as out-of-body experiences, near-death experiences, hypnotism, telepathy, and the like . Experiments related to parapsychology have several characteristics: they are rare occurrences and do not fit within the usual experimental scientific laws; because they involve matters beyond the senses. These experiments arise from the latent abilities within humans. On the other hand, when we review the Qur'an, we find some extraordinary phenomena and events that occurred to people who were not prophets, which cannot be classified as their miracles; such as the story of Asif bin Barkhiya, the sustenance of Virgine Mary in the sanctuary, and the inspiration to the mother of Prophet Moses, among others. In this article, we conduct a textual-analytical study of these mentioned phenomena in the Holy Qur'an, explore the underlying preconceptions behind these extraordinary phenomena, and study their psychological and spiritual causes and roots; to see the viewpoint of reason and tradition regarding the origins of these extraordinary events and their hidden and apparent sources.

There is no doubt that there is a difference in terms of the scientific approach between the data provided by metaphysical philosophy, which deals with the problem of existence, and the religious cognitive data. The former relies on the deductive rational approach, based on logical inferences. The latter is based on the divine sciences that descended from heaven through revelation; and for this reason, it enjoys a kind of infallibility, which is what the product of philosophical thought lacks; because it is made by the limited human mind. However, the texts that convey the knowledge of revelation face two problems: one regarding the transmission and proving of authenticity, and the other regarding interpretation and determining the intended meaning. According to Thomas Aquinas, philosophy and theological reason are not contradictory. Therefore, he attempted to employ the Aristotelian philosophical approach to provide a religious interpretation framed by critical thinking. However, this does not mean that Thomas Aquinas fully accepted those philosophical assumptions. The goal here is to clarify Aquinas›s philosophical cognitive approach and how he employed it for the benefit of Christian theological interpretation. He was greatly influenced by Aristotelian principles and used them to support his beliefs. Anyhow, his theological mentality did not make him fully release himself from the data of the prevailing Christian interpretation at that time, and therefore his work in using the philosophical approach was not correctly complete.

The study at hand deals with an important topic of contemporary thought, namely secularism, as a social system and a lifestyle that establishes – based on its own intellectual structure – a set of principles and guidelines that govern individual and collective behavior. We have tried to deconstruct the secular discourse and its foundations in terms of social lifestyle. It has become evident that secularism is reflected in three fundamental levels: behavioral standards, legislation, and values. Then, we proceeded to discover the philosophical and intellectual foundations underlying these three aspects. Next, we dedicated a section of the study to evaluating and criticizing these foundations in accordance with the Qur’anic-norms perspective; where we tried to extract the general principles conveyed by the Qur’an that govern the lifestyle of individuals and communities, and we assessed secular principles based on this Qur’anic perspective. Consequently, the study concludes that the Holy Quran has shown that the fundamental point in these three aspects is contrary to secular thought; for It has established the existence of the dimension that is beyond materiality in human existence and social existence, due to the transcendence of creation to the material dimension and the existence of other worlds beyond this world.

The article focuses on the phenomenon of religious extremism and its dangerous implications on Islam in general, and the Shia system in particular. It highlights the devastating effects it has on religion and Sharia, such as polytheism, Tafwid (man’s absolute freedom in actions), extremism, excommunication (takfir), and more. Not only that, but there are also those who seek to sow division and discord among Muslims and confuse true beliefs, tearing apart their unity. This article aims to remove some of this intentional confusion and draw attention to the fact that the Shiite thought or the Twelver Shia system has taken the lead in treating this phenomenon, especially in what Imam al-Ridha (peace be on him) has contributed in this field.The article also offers approaches and treatments. By approaches, we mean the mentioning of some guidelines and criteria that Imam al-Ridha (peace be on him) has established as a theoretical foundation and a key to understanding and analyzing the reality of religious extremism. We analyze and approach to this kind of extremism so that it may be well understood, supporting it with practical applications and treatments. The method followed in this study is an inductive, analytical, applicable method.

One of the topics that has been and is still to be of great interest to researchers in understanding the religious texts - especially the Qur’anic texts - is the relationship between word and meaning. Starting from solving the problem of using the Quranic words in tangible and material meanings to describe Almighty God, and in explaining matters related to what is beyond perception and materiality, several scholars have said that words have been put for the essences of meanings. This means that words have not been assigned for the meanings with their specific characteristics, nor for their examples with the restrictions it includes, but rather for the nature of the meaning and its essence taking effect in all its examples, whether material or immaterial. This provides a more realistic understanding of many Qur’anic terms that have been commonly used in material and tangible meanings arising from people›s culture, which does not align with the Quran's description of itself as a clear statement, light, and clarification for everything. The study, through a descriptive-analytical approach, attempts to answer this question: What is the reality of this theory, and what is its importance, foundations, and evidence of its effectiveness and validity? By shedding light on details related to the main idea of this theory and explaining its role, importance, and position in understanding the Quranic terms in a way that allows us to interpret the Qur’an correctly, and showing its viability in resolving the dilemmas that hinder understanding and interpreting the Qur’anic text, as well as clarifying the foundations and principles on which this theory has been based. After that, the study gives evidences that strengthen its credibility, such as some verses from the Holy Quran and some Prophetic traditions, through some linguistic relations, and philosophical, mystical, linguistic and fundamental look to language.

In his discussion on the dialectic of existence and essence, Sayyid Abdul-A'la Al-Sabzawari believes in the authenticity of essence in occurrence (tahaqquq) and appointing (Ja’l), while denying the moral participation of the concept of existence. He sees that the fact of the Necessary Being is above the fact of existence and above what we can comprehend. Therefore, the term «existence» is used in a rational sense that applies to other entities, to the Necessary Being with metaphor, and to the possible by reality. However, the genuine real existence, which is beyond perception, is applied to His existence in reality. The main arguments he has in this concern, according to the sources we have at hand, are nature (fitra) and religious texts from the Qur’an and the Sunnah, not to precede revelation over reason, but because the philosophical arguments mentioned for proving this claim were defective, either due to their incompleteness, or that the subject is beyond the capacity of reason.