https://aldaleel-journal.com/ AL-DALEEL en daily 1 Sun, 01 Mar 2026 00:00:00 +0330 Sun, 01 Mar 2026 00:00:00 +0330 https://aldaleel-journal.com/article_242449.html This study offers a critical examination of the "Social Interpretive Approach," which conceptualizes religion as a human social construct that emerged to interpret natural and existential phenomena, thereby rejecting both divine revelation and innate disposition (fitrah). The research adopts a comparative critical analytical methodology to examine the philosophical foundations of this approach as articulated by Comte, Taylor, and Frazer, thereby demonstrating the inadequacy of its materialist interpretation. The study concludes that this perspective fails to provide an objective explanation for the emergence of religion, owing to its reductionist tendency to confine religion within its social dimension, its methodological conflation of the "origin of religion" with its "function," and its unjustified generalization that equates established religions with primitive practices. The study concludes by affirming the Islamic perspective, which maintains that religion originates from divine revelation, and that innate disposition (fiṭrah) serves as the internal intuitive evidence thereof. https://aldaleel-journal.com/article_242450.html The imaginative faculty (al-mutakhayyila) is one of the internal powers of the human soul, characterized by inherent agency and dynamism; it neither rests nor subsides, nor does it remain occupied for a moment from imagining and picturing when suitable conditions are present. This faculty possesses free access to the repositories of imagination and memory. When the mind falls into a state of negligence and fails to perform its role in monitoring the faculties, this faculty seizes the opportunity and begins weaving fantasies and creating images. The faculty of imagination, through its function of preserving images, and the imaginative faculty through its role in creating images, interact and complement one another: imagination provides raw materials for the imaginative faculty, which in turn sends what it fashions from these materials to imagination for archiving. The most significant functions of the imaginative faculty manifest in composing disparate images and separating connected images. Among the earliest researchers in the field of psychology, Ibn Sina (Avicenna) gave particular attention to the phenomenological properties of the imaginative faculty and sought to propose new solutions and methods for controlling it. These solutions include supervising and monitoring it with the mind, keeping the repository of imagination beyond the realm of utilization, employing the imaginative faculty in a purposeful and systematic manner, strengthening the spiritual and behavioral aspects of the soul, correcting temperament and maintaining bodily health, fulfilling physical needs, and habituating oneself to speaking truth and avoiding falsehood and deception. In this research, the phenomenological properties of the imaginative faculty are examined using the rational-analytical methodology, first, followed by an exploration of its methods of management and control, as well as the consequences and results of runaway imagination from Ibn Sina's perspective. https://aldaleel-journal.com/article_242477.html This study examines the textual approach's conception of the human soul, with a focus on its position regarding the soul's immateriality, its types, faculties, and relationship with the body. The textual methodology is based on the primacy of text and sensory perception, while restricting the role of the mind to serve as a tool for understanding texts rather than an independent source of knowledge, which distinguishes its conception from traditional philosophy and theology.According to this approach, Quranic, narrational, and rational evidence indicates that the soul is not immaterial but rather a subtle body functionally connected to the body. It possesses sensory faculties encompassing both outward and inward senses, alongside rational, spirited, and appetitive faculties. Textual scholars further classify the soul into three categories: the commanding soul (al-nafs al-ammara), the reproaching soul (al-nafs al-lawwama), and the tranquil soul (al-nafs al-mutma'inna), corresponding to the degree of a person's piety and moral conduct. The researcher employs a descriptive and analytical methodology to present the various views of the textual approach concerning the soul, and a critical methodology to evaluate them. The study indicates that the textual approach maintains the clarity of religious law and unity of understanding; however, it faces epistemological, philosophical, and scientific challenges, most notably its confinement of knowledge to perceptible matters and its rejection of the mind's independence, which imposes restrictions on interpretation. Additionally, describing the soul as a "subtle body" approaches the prohibition of anthropomorphism if not understood within the framework of the soul-body relationship. Therefore, the study recommends adopting a methodological balance between text and reason to understand the human soul more comprehensively and equitably. https://aldaleel-journal.com/article_242478.html The inquiry into the relationship between religion and modern rationality stands as one of the most significant contemporary philosophical issues and one of the most influential in shaping the comprehensive existential-cosmological view of contemporary human beings. This relationship encompasses cognitive and value-based implications that affect one's understanding of existence, the meaning of life, and the boundaries of reason and its role in organizing both individual and social experience. Habermas's intellectual project, despite its significance and breadth, reveals a clear methodological tension between its premises and its conclusions regarding religion. His prior commitment to secularism led him to adopt a reductionist view that confines religion to partial social and ethical functions, thereby disregarding and marginalizing its fundamental existential and cognitive dimensions. Although Habermas's later position evolved toward acknowledging religion's role in the public sphere, his fundamental theoretical framework within which this idea is tested remains secular and functional at its core, which prevents understanding religion as a comprehensive cosmological view. In the context of his analysis of modernity's trajectory, Habermas contends that religion's position has diminished in the modern era, which forms the basis for his conception of the relationship between religion and rationality. This article seeks to expose the deficiencies in this conception by analyzing and critiquing Habermas's arguments. Through an analytical and critical methodology, the study demonstrates that rationality, in all its forms and across various domains, remains incapable of replacing religion. https://aldaleel-journal.com/article_242479.html This research addresses the relationship between language and religion as a profound intellectual and cognitive issue that has been raised in philosophy and theology since ancient times, and has particularly emerged in the analysis of sacred texts. With the escalation of the cognitive debate between science and religion in the Western context, the influence of this dispute extended to Islamic thought and left a clear impact on the study of the Quranic language, as an archetypal for religious discourse. This article revolves around a central cognitive question pertaining to the essence of religious discourse in general and Quranic discourse in particular: Does Quranic language possess a cognitive semantic structure that reveals and expresses reality objectively, or is it purely expressive symbolic language devoid of direct cognitive content? The research follows a critical analytical methodology in studying the approaches that addressed the nature of meaning in religious discourse, particularly the non-semantic theory adopted by logical positivism as opposed to semantic theories. It concludes that Quranic language constitutes a comprehensive cognitive reality system that combines reason and innate disposition (fitrah), characterized by comprehensiveness, immortality, semantic multiplicity, and its profound harmony with the nature of the rational, accountable (mukallaf) human being. Furthermore, the actual practice of the Prophet and his Household (peace be upon them) represents the realistic extension of Quranic language and the embodiment of its living meanings. Based on this, the research presents "The Semantic Theory of Quranic Language" as a comprehensive cognitive framework for understanding Quranic discourse and establishing its realistic significance, in contrast to approaches that deny the objective meaning of religious language. https://aldaleel-journal.com/article_242480.html This study aims to elucidate the essential distinction between the Creator and the Maker within an Islamic philosophical framework. It distinguishes between creation (khalq) as bringing into existence from absolute nothingness by means of an independent divine will that depends on no prior material or external cause, and making (sun) as the arrangement and transformation of existing things according to specific knowledge, skill, and purpose. The research demonstrates that this distinction is not merely linguistic but constitutes an ontological distinction pertaining to the nature of existence, an epistemological distinction concerning the boundaries of knowledge and tools, and an ethical distinction relating to responsibility, humility, and gratitude. The research further illustrates that comprehending this difference prevents the conflation of discovery, invention, and genuine creation; defines the horizon of human creativity within its possible limits; establishes a balance between scientific ambition and philosophical humility; prevents self-aggrandizement; enhances awareness of dependence upon the Creator; and deepens the sense of responsibility toward resources, knowledge, and achieved outcomes. The research concludes that preserving this distinction is essential for understanding humanity's place in the universe and directing science and technology toward goodness. It affirms that Islamic philosophy provides a balanced framework that integrates reason, revelation, knowledge, and ethics in a comprehensive manner. The methodology employed in this research is comparative philosophical analysis, wherein the research combines terminological analysis with the comparison of concepts among Muslim philosophers and human reality to arrive at clear and beneficial results for understanding the relationship between creation and making, and their connection to human knowledge, moral capacity, and spiritual awareness. https://aldaleel-journal.com/article_242481.html The question of revelation constitutes one of the fundamental issues that has received widespread attention in all Abrahamic religions, as it represents the foundational pillar upon which religions in general—and Islam in particular-rest. For if the concept of divine inspiration from God Almighty to the prophets is denied or rejected, it becomes impossible to prove any Abrahamic religion, nor can religious teachings and knowledge be attributed to a divine source. Through the descriptive inductive method, this study examines the concept of revelation as understood by Sheikh Jawadi Amoli, reviewing the evidence he presents, while also tracing the historical roots of the theory of the divine dimension of revelation in the Quran. Additionally, the study analyzes Sheikh Jawadi Amoli's position regarding Abdul-Karim Soroush's view of the reality of revelation, presenting a set of arguments he advances to refute Soroush's claims concerning the understanding of revelation's essence. Sheikh Jawadi Amoli, based upon this evidence, demonstrates that divine revelation—both in its textual and semantic dimensions—emanates from God Almighty, that the Final Prophet (peace be upon him) receives divine revelation through Gabriel (peace be upon him), and that revelation originates from outside the Prophet's self rather than from within. The study also clarifies the subtle distinctions between mystical intuition (kashf), which may be particular to certain saints, and divine revelation, which is exclusive to prophets and messengers alone. The study concludes that the reality of revelation is a purely divine matter, not subject to human origin, and that it is infallible in its three stages: reception, preservation, and transmission. Furthermore, it affirms revelation's suitability and capacity to keep pace with different times and places.