Al-Daleel

The validity of assigning any obligation to a human being and demanding adherence to certain rules hinges on their freedom of choice in their actions and their moral responsibility for their behavior. But if they lack the choice in their actions, then obliging them or directing their conduct in life would be meaningless. Likewise, it would not make sense, even from a logical standpoint, to punish them for not following the rules or reward them for doing so. This is a very clear idea, almost self-evident. Some critics of religion have attempted to use this matter to challenge religiously obliged duties, claiming that humans do not possess free will and that they are not free in their choices; therefore, are unqualified to be addressed with divine commands. Thus, religious laws are deemed ineffective and do not fulfill their claimed purpose.
This article seeks to analyze this issue, elucidate its underlying principles and outcomes, and subsequently critique it in light of unchangeable principles of intellect that are acknowledged by every rational mind. It will become apparent that such a claim, if valid, would not only negate the usefulness of religious legislation but would also undermine all manifestations of human ingenuity and progress across all spheres of life

The ontological argument, a rational proof for the existence of God, has been the subject of considerable debate, with multiple interpretations, formulations, and conflicting opinions surrounding it. That is because it is considered to be an a priori proof, based on the concept of "greatest" or "supreme being" (or equivalent terms), and from there, attempts to infer that God exists in reality—all without depending on the external world, or actual realities, or physical beings. Consequently, the ontological argument is considered a priori to empirical experience. Given the importance of this issue and its connection to ideological aspect, this article aims to shed light on the argument, examining the most significant formulations developed by various thinkers. It then evaluates the logical value of the principal objections raised against it by Immanuel Kant and engages in an objective analytical discussion of these objections, grounded in rational and demonstrative principles. Additionally, the article explores whether the ontological argument is a prerequisite for other rational proofs of God›s existence, such that, if it were invalidated, the other arguments would also fail, or not

One of the prominent topics in scientific discourse today is the philosophy of artificial intelligence (AI). Those with a philosophical mindset, who are accustomed to philosophical reflections, engage in the philosophical contemplations about the roots, principles, epistemic and behavioral implications, challenges, and both positive and negative aspects of any advanced technology they encounter. AI is no exception to this rule, having gained widespread attention across various segments of society, including intellectuals, inventors, university students, and the general public. AI has two fundamental dimensions: The technical dimension focuses either on the computational and algorithmic aspects of AI or on simulating the brain›s structure and human neural networks. The cognitive and philosophical dimension explores the philosophical foundations of AI and addresses questions regarding the challenges of AI to religion and the beliefs of religious individuals. Philosophically, AI relies on specific theories in the philosophy of mind, particularly functionalism and behaviorism. The creators of AI have drawn inspiration from these two prominent theories. Understanding these philosophical principles enables us to comprehend the true nature of AI and the tasks it can perform. This study aims to shed light on the general concept of intelligence and, more specifically, artificial intelligence and its various types. It also seeks to analyze the philosophical principles underlying AI and answer questions related to the theology of artificial intelligence

Cultural globalization marks a turning point in the global intellectual struggle of mankind, as it represents a broad and rapid effort to reorganize the world according to new intellectual foundations and ideologies that seek to replace previous ones. This makes preserving cultural identity a major challenge for all nations, particularly for the Islamic identity, which is also vulnerable to this challenge. The ongoing struggle within religious thought to maintain its authentic identity is both a genuine movement to protect that identity and a potential starting point for establishing an Islamic globalization that seeks to build a larger global society. Islamic thought inherently carries the idea of creating such an Islamic form of globalization through the Islamization of human thought. This article attempts to clarify the topic by using descriptive, analytical, and occasionally critical methods to demonstrate the invalidity of Western globalization and its unsuitability to govern the world. The critique argues that Western globalization serves narrow interests, seeks control by a specific group, and drives humanity towards subjugation and destruction. The study ultimately concludes that religious thought, particularly Islamic thought, holds the potential to serve as the true foundation for Islamic intellectual globalization, with the capacity to become not just globally influential thought, but a globalizing force in itself

Existentialist philosophy, a significant school of thought worldwide, has spread extensively, largely thanks to Jean-Paul Sartre. Sartre authored numerous works in existentialist philosophy, including Being and Nothingness, "Existentialism is a Humanism, the novel Nausea, and various plays and books. One of the main factors contributing to its popularity was its emergence during World War II, a time when people were in dire need of ideas that address their real-life experiences. Existentialist philosophers discussed themes such as guilt, death, conscience, and freedom, which resonated with people. Another factor was its opposition to essentialist philosophy, which posits that abstract essences precede existence and that a creator created these essences, leading to determinism and the absence of human free will. For that, Sartre sought to challenge this by using phenomenology and the intentional approach to argue that existence precedes essence. He distinguished between being-in-itself (external objects) and "being-for-itself" (consciousness), and that consciousness has an intentional object and is open to the external world. Additionally, he described being-for-others, in which others constrain human freedom. Sartre also argued that consciousness inherently contains the capacity for negation and accepting contradictions, which represents the nothingness at the core of existence-this, according to Sartre, is the foundation of human freedom. He used this philosophy to argue against the existence of God, asserting that divine existence would negate human freedom. Sartres arguments included the claim that the concept of God is inherently contradictory, as God would simultaneously be being-in-itself and being-for-itself, but their coexistence is impossible. This study critically examines and refutes these existentialist arguments, particularly those rejecting the existence of God

This paper addresses different trends of secularism within Islamic societies and articulates their perspectives on religion, including the justifications and arguments they advance for the necessity of excluding religion from the organization and governance of society and the state, along with an analysis and critique of these positions. The study aims to examine the nature of the role secularism plays in drawing people near or away from religion in Islamic societies. The nature of the research required a descriptive inductive approach to identify various forms or levels of secularism in these societies and employs a critical analytical method to examine and challenge these levels, as well as the justifications they offer for their stance on religion. As it relied on an inferential approach to describe and analyze the secular phenomenon, to infer the necessary insights for comprehending its effects, causes, and manifestations. Some core conclusions have been reached, the most important of which is that there are multiple types and levels of secularism in Islamic countries, but they all share one central idea: the exclusion of religion from social, political, and economic matters. The study further concludes that separating the need for religion in personal and individual matters, from its relevance in social, political, and economic affairs, has no rational basis, as the rational judgment here is endorsed by scriptural evidence. The fundamental reason for the failure of secular experiments in contemporary Islamic societies is that external solutions do not resolve internal crises and are incompatible with the cultural fabric of society

The dialectic concerning the relationship between science and religion represents a multifaceted intellectual issue that has long captivated thinkers and scholars of religion alike. This tension originated with the European Church, which took religion to be an alternative to science, when opposed scientific inquiry and persecuted scientists, thereby generating a lasting conflict between scientists and philosophers from the past till the present day. Some describe the relationship as conflictive, while others portray it as harmonious. However, with the emergence of Islam, the interaction between science and religion took on a more balanced and stable form. Islam promotes a positive view of both fields, seeing them as intertwined rather than in opposition; this is reflected in many Quranic verses that support a relationship based on knowledge, interaction, communication, and respect for specializations. This is what the present article seeks to explore, it takes on one of the critical issues within the discourse on the relationship between science and religion, that being the perceived conflict between them. It explains the concept and methodology of each field, displays practical examples, and offers a comparative analysis using descriptive methods for reviewing theories and their applications, and analytical methods for critique and evaluation. The goal is to demonstrate, through proves and evidence, that science and religion are not at odds but rather complement each other, each revealing unique aspects of the world. The article also considers major Western perspectives on this topic and compares them with views and theories found in Islamic intellectual and religious thought