Al-Daleel

The interplay between constancy and change represents a dynamic dialectic that has emerged, even among those within religious contexts, significantly influencing their approach to interpreting religious texts. In some cases, this perspective has led to the excessive generalization of change across the entire legislative system, leaving no fixed foundation to rely upon. This, in turn, undermines the establishment of a stable legal framework capable of addressing human needs and contributing to both personal development and collective progress. To prevent such distortion, it is essential to articulate the relationship between change and the principle of constancy that underpins doctrinal, ethical, and legislative domains. This balanced approach allows change to enhance the legislative system rather than destabilize it. We have established that the stability of legislative principles remains intact from their inception until the Day of Judgment. Change, however, is limited to specific cases, such as the evolving perception of societal customs concerning particular issues or the reclassification of topics under different legal rulings due to shifts in time, place, and social context. These adaptations arise from changes in the environment and societal structures but should not be misconstrued as alterations to the foundational legal framework.

The analysis of the nature of revelation, the criteria for revelatory teachings, their foundational principles, and the question of whether revelation has ceased or continues is a central focus in modern theological discourse on the concept of revelation. Among the challenges posed to understanding revelation is the hypothesis that the language of the Qur’an is not the language of wakefulness, but rather that of the prophetic vision. Proponents of this view assert that the Qur’an employs a symbolic dream language, suggesting that the Prophet (Peace be upon him) was not directly addressed by God with specific words to convey to the people. Instead, they argue that the Prophet acted as a narrator and witness to scenes he experienced in his dreams, necessitating dream interpretation rather than textual exegesis. This article employs a documentary and descriptive method to analyze the evidence for and against this hypothesis. The research findings demonstrate that the Qur’an is not a product of the Prophet (Peace be upon him) but is entirely divine in origin. This conclusion is consistently reinforced by Qur’anic verses, which repeatedly attribute the Qurans content to God (the Almighty) and, at times, to Gabriel as the mediator. Additionally, this understanding is supported by numerous narrations. Therefore, the Quran is affirmed as a divine text, revealed by God one time, and by Gabriel another.

The study of the relationship between religion and the phenomenon of virtual space has become one of the most critical contemporary research areas in religious studies and modern theology, often referred to as the theology of phenomena. This article, employing an analytical and rational approach, aims to explore the relationship between religion and the current virtual space, on the one hand, and religion’s connection to social networks and the broader digital human phenomenon, on the other. We present and critically assess several theories proposed in this field, offering detailed critiques, and conclude that social networks, in their current form, structure, and operational dynamics, exhibit inherent biases that contribute to the destabilization of religiosity. However, irrespective of the nature of current communication mediums, it is the societal context-the collective human experience-that ultimately shapes how networked communication influences religious practice.

The principle of Lutf (Grace) in theological heritage is the notion that all factors leading toward obedience and drawing one closer to it are obligatory. It is a branch of the principle of al-ḥusn (goodness) and al-qubh (badness) in rational ethics. However, there has been disagreement among the Adliyyah (rationalists) themselves regarding the entirety of this principle. Many later Shi’a theologians and their contemporaries raised objections to it, even though it was once considered an established and unquestionable principle in the history of rationalist theology. Those who support the principle cite many arguments, the most important being the argument of wisdom, the argument of divine emanation, and the argument of the completion of the proof (Itmam al-Ḥujjah). Several explanations have been presented in support of the principle; however, it has also become the subject of criticism by some contemporary and later scholars. Some have denied the logical connection between Lutf and the objective of the divine command, akin to the Ash’ariyyah who reject the principle altogether. Others have distinguished between the realms of thubūt (existence) and ithbāt (verification), asserting that there is no alignment between them. Still, others have argued that divine actions pursue multiple goals, not solely the goal of obedience, a view influenced by Ash’ari thought. All these objections to the principle are fundamentally flawed. There is a clear logical connection between the achieved Lutf and obedience, on the one hand, and a natural connection between Lutf and the means to achieve obedience, on the other. Furthermore, a distinction must be made between general and specific Lutf: scientific alignment occurs in the former, not the latter. Additionally, the hierarchical order of divine objectives in relation to the stages of action shows that all other goals follow from obedience, rather than the reverse. In this article, I have sought to identify and critique these doubts, relying on an inductive-analytical approach

The topic of women and their existential status has received significant attention from thinkers, philosophers, and researchers, both ancient and modern, in the East and the West. It has been a subject of contention among proponents of various epistemological approaches. Philosophers, mystics, and religious figures have each contributed their perspectives, formulating theories and ideas aligned with their respective methodologies. This article explores some of these foundational perspectives, discussing the Christian philosophical heritage and its stance on women, shaped by its reliance on biblical texts. Subsequently, the article engages with the Islamic perspective, seeking to answer questions about the true status of women and to establish a coherent theoretical framework that aligns with practical mechanisms capable of translating into daily behavioral realities. The study explicitly deals with the issue of gender equality in existence, intellectual and cognitive capabilities, and political participation. It also highlights the reasons behind the perpetuation of a condescending view of women. The method employed combines descriptive and analytical approaches while incorporating critical analysis of the views discussed.

The philosophy of Islamic theology (Ilm al-Kalam) is an important field of knowledge that falls within the realm of applied philosophies. It is a transcendent and overarching science that examines Ilm al-Kalam itself. It focuses on the study of the theoretical and analytical foundations of this science, refining its conceptual, doctrinal, and methodological principles. This study, through a descriptive and analytical approach, aims to provide an overview of this science by investigating its essence, potentiality, definition, subject, content, principles, premises, goals, objectives, scope, and methodological approaches, as well as its relationship with other sciences.

The relationship between aesthetics and anthropology dates back to ancient Greece. It has taken various forms. Some considered it merely a social phenomenon, placing art in the service of the public, while others believed that artistic activity was simply a luxury. There were also those who combined these perspectives, as well as those who linked art with ethics, and some who advocated "art for art›s sake." It must be stated that the relationship between art, social classes, and the function of art—whether effective or ineffective—emerged as a result of the simultaneous development of societies and the arts. In this study, through a descriptive and analytical approach, we sought to clarify the relationship between anthropology and aesthetics. We began by discussing the concepts of aesthetics and anthropology, discussing the connection between beauty and anthropology, and examining the views of early aesthetic sociologists, whose perspectives were shaped by the influence of social and natural factors. We then explored the functions of art in society, questioning whether there is a connection between anthropology and beauty according to the views of the philosopher and social thinker Émile Durkheim and the philosopher Charles Lalo. Finally, we concluded that art is not detached from its social responsibility and cannot be imagined as disconnected from society, whether in terms of its subject matter or its purpose. Art is, in essence, a genuine expression of the human spirit.