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In this book, a mixture of literary criticism and the author’s autobiography, through her passion for literature, Nafisi offers an assessment of her new home (the United States), after the author became an American citizen in 2008. Nafisi says: “Long before I made America my home, I lived inside its novels, poetry, music and films.” Since her immigration, she has been teaching literature at Johns Hopkins University in the United States.
The Pilgrim or The Pilgrimage of Compostela is Paulo Coelho’s first work, and tells the story of a unique spiritual quest on the Way of Saint James in Spain. The narrator sets out on a long journey in search of his sword, which he lost when he was presented to it. The teacher stipulates that in order to retrieve it, he must make a pilgrimage along an ancient road, which was used by pilgrims in the Middle Ages and was considered one of the most important religious shrines in the West. On the way, the guide Petros teaches the narrator Paulo the exercises and rituals of the “Ram” (an ancient spiritual association), simple practices that help a person discover his own path, provide him with energy and courage, and deepen his personal intuition that connects him to the truth.
Dr. Taha Abdul Rahman opens this book with a question: Does the Muslim nation have its own answer to the questions of its time? He believes that every time has its own questions, and it is the duty of every nation to answer these questions, and it is not a true nation until it raises the answer to the rank of independence in it.
In this century, the science of logic and the science of language have achieved a level of development in their methods and results, an accuracy and breadth that we find no parallel in their long history, due to the entry of these two sciences into the duality of mathematics. It is no secret that the Arab reader today is in greater need of knowing the overlap between these three sciences than he is of knowing each one of them separately.
In this innovative work, Taha Abdel Rahman set out to confront those who sought to create an epistemological break with the Islamic heritage, by criticizing its contents through abstract and politicized means, and excluding the rooted means of corrective and humanizing. He called for the adoption of an integrated and continuous evaluation of the heritage practice from within its field of circulation (its reference). It is a mechanical methodology (the abstract part of the method) in its objectives (not content), practical in its starting point (not abstract), and objectionable in its approach (not incidental).
“…If they had returned to themselves, they would have found that they permit for themselves what they forbid for others. If it is permissible for them to criticize the religious through what is non-religious, why is it not permissible for others to criticize the non-religious through what is religious! And if it is permissible for them to criticize Islamic ethics through secular modernity, why is it not permissible for others to criticize secular modernity through Islamic ethics? It is necessary, then, to seek ethics that move away from the surface at which modernity has stopped and delve into the depths of life and the depths of man. There is nothing deeper than a life that extends from its immediate to its ultimate end, and nothing deeper than a man who connects his outer appearance with his inner self” (From the book The Question of Ethics)»
The Moroccan philosopher Taha Abdel Rahman has accustomed us to finding the novel in every book he writes and in every topic he addresses; and here he is, in the book in your hands, bringing us what we thought the mind would deny, and even refer to, in a dilemma that has always occupied “the man of this time”, and has puzzled minds and still does, which is “the relationship between religion and politics”! Our philosopher has challenged the established axioms and established beliefs, storming the obstacles of reason and the limits of science, and he has brought us an approach to this problem that is not of the usual kind of approaches, because it does not address the abstract mind in man, but rather addresses his mind supported by the spirit; It was decided that man is more like a flying creature than a crawling creature.
The first part is an introduction to this new Taha’i critical method; It begins with a statement of the reason for the inability of Arab philosophy to achieve creativity despite the famous translation movement in ancient and modern times, and it is likely that the way is to reach a path that combines philosophy and translation based on two principles: 1- Establishing a living philosophy in contrast to the previous static philosophy. 2- Adopting an authentic translation in contrast to the acquired translation and the communicative translation that were used predominantly in transferring foreign philosophical texts. The second part deals with many philosophical topics.
The book of dreams between science and belief is one of the works of the Iraqi researcher Dr. Ali Al-Wardi. The book discusses dreams in terms of their impact on people’s beliefs and customs and the theories that modern science has reached in this regard. The book consists of three sections, and these sections are in turn divided into several different chapters.
The author of the book states that after spending ten years in the company of Ibn Khaldun’s Muqaddimah, he concluded that: There are still many angles that need more research despite the many studies and writings about Ibn Khaldun and his most famous book, the Muqaddimah. He also concluded that corrections must be made to return Khaldunian thought to its original framework and preserve its entirety and true identity. And its readings according to the circumstances of his social experience, his personal concerns, and his modern context.
He also pointed out through his research the methodological error that many of Ibn Khaldun’s admirers have fallen into, and we mean by that looking with the eye of the present, and starting from contemporary thought, to the opinions and theories mentioned in the Muqaddimah in social, political, and economic affairs. As well as understanding his terms and expressions in a way that deviates from his purpose, and distances them from the scope of his interest and the molds of his thinking. In his view, most Khaldunian studies rarely look at Khaldunian thought as a whole, but rather they often look at his opinions in this field independently and separately from his opinions in other fields.
The philosopher Al-Jabiri believes that the Arab moral mind was influenced by five legacies:
1.The pure Arab heritage
2.The pure Islamic heritage
3.The Persian heritage
4.The Greek heritage
5.The Sufi heritage
Muhammad Abed Al-Jabiri believes that the origin of ethics is religion, and that reason stands behind moral judgment, as it is the basis of ethics in Islam. The Arab moral mind was exposed to the influence of political employment and the development of the concept until it reached the stage of establishing or what the writer calls “the ethics of obedience”, which crystallized with the Umayyad state in a way that serves “the unity of society and the state, inspired by the Persian heritage in particular.” He also explained the reasons for the dominance of Khosrowian values and the Persian heritage, whether at the cultural level or at the level of the structure of the state and the entity of society, in contrast to ignoring the Greek heritage, as in the texts of the philosophers Plato and Aristotle, and the medical human tendency in ethics, one of the most important pioneers of which was Ibn Al-Haytham, and also the limited influence of the philosophical tendency represented by Ibn Rushd and Ibn Bajjah, despite their cognitive importance and their criticism of the ethics of obedience, and the fog of the Sufi tendency prevailed, which tried to escape from positive resistance to negative resistance. The writer elaborated on drawing the manifestations of the moral crisis at various levels in Islamic societies resulting from this influence, where the system of the sheikh and the disciple dominated, and its owners completed their moral path, as they moved from the annihilation of ethics to the ethics of annihilation and the dropping of legal obligations.
The author confirms that the writing of this book came in response to the circumstances after September 2001, and his desire to introduce the Holy Quran to Arab, Muslim and foreign readers as well