Al-Daleel

Human progress on the path toward perfection depends on the existence of laws and regulations that properly govern behavior. These laws must be in harmony with all aspects of the human constitution in order to prevent deviation from the natural path of development and to ensure accurate discernment of benefits and harms, which in turn shape human conduct in worldly life. It is well established in both philosophical and theological disciplines that God, exalted is He, is the Creator of human beings and all contingent beings through His knowledge, power, and wisdom. He is, therefore, the most knowledgeable - absolutely - about what benefits and harms humankind. Accordingly, divine wisdom and providence have necessitated that these laws and rulings be instituted by God Himself, in a manner that takes into account all existential dimensions of the human being in setting the general framework for conduct, guiding humanity toward its intended perfection within the brief span of earthly life. However, some claim that divine legislation entails the negation of the role of human reason and the disabling of the cognitive faculties intrinsic to human nature, including the experiences and insights through which humans, unlike other creatures, determine practical principles for life. On this basis, they argue that the authority to legislate should be transferred from the Creator to human reason. This article, employing a descriptive and analytical methodology, seeks to respond to this challenge. It argues that formulating laws in a way that fulfills the very purpose of human existence in this world necessarily requires certain characteristics - characteristics that can only be found in the Creator of the universe and humankind. Thus, the authority to establish practical rulings must lie with God. Far from rendering human reason obsolete, this perspective affirms its essential role in recognizing and validating divine legislation.

The materialist interpretation of the soul dates back to ancient Greece, where this perspective first emerged and has continued in various forms to the present day. Aristotle referenced the views of materialist thinkers of his time in his writings, though he did not actively critique or evaluate them. In contrast, Ibn Sina classified these ancient materialist theories according to the concepts of perception, motion, perception–motion, and life, subjecting them to critical analysis based on rational and logical principles. On another front, physicalism\'s approach to the mind and mental states constitutes one of the contemporary responses in the philosophy of mind to the mind-body problem. It may rightly be called a form of modern materialism. This raises a central question: Can Ibn Sina\'s refutations of traditional materialism be employed as a response to physicalism or contemporary materialism? This article aims to elucidate Ibn Sina\'s critiques of traditional materialism using a rational-analytical methodology. It then highlights the distinctions between ancient and modern forms of materialism, and ultimately explores the applicability of Ibn Sina\'s critical framework in confronting contemporary physicalism. The article analyzes the potential relevance of Ibn Sina\'s critique across five key dimensions: 1. A critique of physicalism based on the distinction between mental and physical properties 2. A critique rooted in self-evident axioms 3. A critique via the phenomenon of qualia (subjective sensory qualities) 4. A critique based on the perception of universals 5. A critique concerning the principle of multiple realizability

Cognitive linguistics is a relatively new academic field that emerged within the broader domain of cognitive sciences, which study the mind and its various processes. This field came to prominence through the works of linguists such as George Lakoff and Mark Johnson, who emphasized that language itself is a form of knowledge. They proposed approaches to language that prioritize its semantic function and focus on meaning, introducing interdisciplinary methodologies and diverse modes of inquiry that share certain characteristics under the umbrella of \"cognitive linguistics\". They also outlined a number of general conceptual frameworks considered central to this field, including conceptual metaphor, embodiment, mental spaces, and others.
In light of the value of modern methodologies in deepening our understanding of the Qur\'an and expanding our religious knowledge, this article aims to analyze and critique this emerging field - cognitive linguistics - and to highlight one of its key models: conceptual metaphor, as represented in the Qur\'anic text. We conclude that cognitive linguistics faces several challenges, most notably the need for precision in identifying overarching structures, and the importance of avoiding linguistic relativism and the idea that thought is determined by language, which could undermine the universality of these structures and of cognitive specialization as a whole. It is also crucial to maintain boundaries between academic disciplines and to be cautious about incorporating intuition into cognitive methodology, as this risks compromising the field\'s empirical foundations. Moreover, we illustrate how the Qur\'an effectively employs conceptual metaphor to convey abstract, non - embodied meanings through embodied concepts.

This article aims to clarify the role that feminism has played in the degradation of women in Western society-especially as feminist ideologies have become increasingly widespread in those societies, subsequently influencing Arab societies as well due to their appealing rhetoric and seemingly refined principles. Feminism claims to elevate the status of women, whose roles in Western societies have allegedly diminished or been shattered due to male dominance and restrictions on their freedoms. This marginalization, in turn, has led to the exclusion of women from their natural, leading roles in society. However, a critical question arises: Has feminism truly succeeded, both theoretically and practically, in achieving its stated goal of empowering women? Or has it, on the contrary, undermined women's dignity? Rather than enabling women to attain the noble position granted to them by God, feminism appears to have contributed to their degradation by dismantling the family structure and commodifying women as objects bought and sold, thus diverting them from the higher purpose for which they were created. This study will adopt a descriptive and critical methodology to evaluate feminist discourse by tracing its historical roots, examining its main currents, and analyzing the key principles and frameworks, such as secularism, rationalism, and pragmatism, that have ultimately led not to the elevation of women; but to their exploitation.

The concept of the Universal Reformer is a divine paradigm and a celestial figure intended to be realized within human society. Its significance lies in examining the human ideologies that call for his emergence in this world. He is the long-awaited hope who will deliver humanity from the prevailing injustice and corruption that afflict the earth. Hence, his importance stems from his ultimate objective: to "fill the earth with equity and justice." The final divine legislation (the Islamic Shariah) has given particular attention to the notion of the Universal Reformer (the Promised Mahdi), more so than other religious traditions. This is because the belief in him is integral to its very foundations and is a prominent element in ensuring its continuity. It represents both the future of true religion and a universal human aspiration. Thus, the Universal Reformer stands at the intersection of two key appeals: first, as a humanitarian ideal that all of humanity seeks to realize; and second, as a religious doctrine firmly rooted in divine revelations and foundational to their perpetuation. From both humanistic and religious perspectives, the Universal Reformer holds paramount importance, as he embodies the envisioned future of humanity, one grounded in justice and fairness. This raises the central question of the present article: Is the Universal Reformer a human necessity, longed for by the hearts of people, or is he a religious belief that requires faithful adherence? In this article, we seek to answer this vital question by employing a descriptive and analytical methodology, drawing upon verses, narrations, and scholarly opinions. We ultimately conclude that the Universal Reformer reconciles both dimensions: he is at once a humanitarian necessity embraced by all peoples, and a religious belief affirmed by all divine messages.

Freedom is among the concepts that have drawn considerable attention from thinkers, particularly in the West. It has been approached from various angles concerning the epistemological and behavioral dimensions of the human being. One important dimension worth examining is that of moral freedom, which has sparked considerable debate among its theorists. All intellectual currents - whether religious or secular - agree in rejecting absolute freedom due to the social chaos it can produce. Instead, they advocate for a form of relative freedom that is constrained by certain boundaries. The point of contention lies in defining the scope of this freedom and the mechanisms by which it is restricted. Each school of thought relies on its own philosophical and doctrinal foundations to articulate these limits. While humanism promotes a worldview that places the human being at the center of moral authority, asserting absolute human autonomy in determining moral freedom, Islam shares with it the recognition of the human role. However, it rejects the notion of absolute centrality, placing limitations on it that are rooted in divine revelation and the will of God. This comparative study, employing descriptive and analytical methodology, concludes that there are both convergences and divergences between the two perspectives, depending on the nature of the principles and foundations upon which each is built.

Freedom is one of the key concepts that has long occupied the minds of thinkers and continues to do so today. It is considered a fundamental pillar of human development and flourishing. Therefore, a proper understanding of its essence and boundaries is among the significant issues worthy of thorough investigation. One of the crucial aspects to consider when discussing freedom is its relationship with human dignity. There is a strong and intrinsic connection between human dignity and freedom, as both are essential components in the foundation of a just society in which rights are upheld. This article seeks to highlight the relationship between human freedom and dignity, and the strength of the bond that ties them. It explores the various capacities and attributes that justify the honoring and elevation of the human being over many of God's other creations. It also examines the necessary limits that should be imposed on freedom to ensure it does not lead to a violation of human dignity. Thus, it becomes imperative to articulate a sound perspective for defining and regulating freedom in a way that safeguards human dignity from harm. Our conclusion is that the proper path to defining and regulating freedom lies in obedience to the Creator of humankind, through adherence to the comprehensive obligations of Islamic law, which govern all aspects of human life, including worship and social transactions. The methodology adopted in this research combines descriptive and analytical approaches. It begins with presenting relevant concepts and clarifying the relationship between human freedom and dignity, followed by an analysis of how either excess or deficiency in freedom can negatively impact dignity. Elements of critical methodology are also employed, particularly in assessing the consequences of imbalance in the exercise of freedom.