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The reality of forensic science and the challenges of digital culture


It is clear that what makes us think today about the future of research in Islamic sciences is a strong sense of clogging the horizon for those working in these sciences. Anyone who looks carefully at what is produced by research centers and university institutions concerned with formulating curricula to generate Islamic knowledge capable of developing society and qualifying its members, to represent the true spirit of the times and fuel the spirit of creativity; will find himself in front of a huge amount of ideas and theories that are never presented in anything, if not Retard.

It is also imagined that Islamic knowledge has reached the end, which has become mere chews for generation after generation, which is closer to religious preaching than to scientific knowledge to which nomads. The status of other sciences is no better than that of Islamic sciences. However, the failure of religion-related science to generate meaning may have more impact than that of other sciences.

The purpose of confirming the blocking of the horizon before the Islamic sciences is not the main possibility of reforming or resurrecting it; however, to talk about such reform is not correct, such as a talk related to political time only. Other) It is more related to cultural and civilization time than political time. It is illusory to reduce this reform to a political program or party plan, for example.

Based on this, we can establish a new forward-looking consciousness that puts the question of reform in the right place. We believe that the crisis of Islamic sciences is an integral part of a general cultural and civilizational crisis, a crisis that is best described in what the scholar Bin Khaldun describes in his introduction as a "standpoint in the history of nations."

This case is followed by the fact that to get out of the dilemmas of Islamic science requires a shift from the standpoint in the history of Muslims. One needs to have a great deal of mind to think that the shift from this point of stand is only based on the elements of the inherent heritage, without interaction with the elements of the intruder hadith; Vhiatat that the Islamic nation aspires to emerge from the situation of civilization and knowledge based on its heritage only , But it is inevitable to interact with the science of the times and the arts that they want to restore themselves.

Only those who aspire to renew Islamic sciences from within, such as those who believe that these sciences are pure Arab-Islamic industry, have emerged from external influences. It is true that the revelation has a central role in the eruption of the Islamic scientific mentality; it is no secret how the Qur'an has contributed to driving Arab culture from the stage of poetic heroism, which is not actually associated with it, to the stage of a moral culture in which the Muslim strives to be an effective actor.

Interacting with revelation was instrumental in establishing a new scientific culture with which the features of mental heroism changed. However, interaction with revelation was accompanied by an equally important interaction with the culture and sciences of the times; Muslims showed a complete understanding of the tools of knowledge production available in their time. Even the origins of jurisprudence - which is one of the most specific sciences and adherence to Muslims - was dyed by the Aristotelian Organon, and theology was marked by the philosophical controversy that ended

The Koran did not blame the poets for saying poetry, but admonished not to associate with the saying already: «The poets are followed by Gaons, did not you see that they are in every valley wander and they say what they do not». Under the guidance of revelation, the Islamic mind emerged from a poetic culture that reached the highest ranks of the Golan, wanderers and astray with poets such as Amru al-Qays, who was nicknamed "the delusive king", towards a culture that sought stability at the sensory level of civilization and on the mental level.

Interacting with revelation, therefore, played a major role in establishing a new scientific culture with which the features of mental heroism changed. However, interaction with revelation was accompanied by an equally important interaction with the culture and sciences of the times; Muslims showed a complete understanding of the tools of knowledge production available in their time.

Even the origins of jurisprudence - one of the most specific sciences and adherence to Muslims - was dyed by the Aristotelian Organon, and theology was marked by the philosophy of the philosophical controversy that ended them. How is it conceivable to imagine Islamic speech without the presence of external spur; did not this science was originally founded to defend Islam and defend the faith in front of its opponents!

The Islamic culture and the Islamic sciences would not have risen without the overlap of two paths: the path of Arabization and the path of inclusiveness; the opening of the interior to the outside was the fulcrum of the Islamic civilization in its periods of aggression. All the scientific, literary and jurisprudential achievements witnessed in the history of Muslims stand witness to the fact that they have benefited from the knowledge and cultural balance that was available in their time, and achieved them thanks to this benefit, unless it has been achieved for other great achievements only denied by ungrateful.

To sum up in this section that Muslims begged by the latest means of their time to make their first cultural and scientific renaissance. It is no exaggeration to say that Muslims have reached a peak in the extinction of their scientific culture of the age, a culture founded on definitions, limits, measurement, issues, and other tools that enter what was once called machine science, the sciences in which the Aristotelian Organon was the pole of its own.

A number of writings on this organon bear witness to this analysis, scrutiny, disassembly, criticism and veto. In spite of the multiplicity of positions on Aristotelian logic, the scientific debate around it remains a testimony to the ability of the Islamic scientific system to digest, employ and criticize, and this is indicative of the involvement of Muslims in the culture of scientific classical science and knowledge system.

It is not unreasonable to say that the Islamic scientific system has brought human civilization to the threshold of a new civilization, a period in which the Aristotelian organism is loosening to the benefit of the new Organon Francis Bacon, the new machine, which was founded on a modern scientific mindset based on the slogan " Sensory crossings to mentalities "in the language of Abu Hayyan monotheistic.

In this period of separation between the classical stage and the modern stage, the signs of fission between Islamic and illegal sciences are emerging in the Islamic knowledge space, after this space witnessed an unparalleled fusion between the various sciences, where it was difficult to find a Muslim scholar who does not combine the sciences of religion. And dunya.

This fission indicates a dangerous semantic slippage with which illegal sciences are gradually entering the field of illegal sciences, and interest in the questions concerning the permissibility of working in science is raised, until the system of Islamic sciences has reached such a degree that it is obsessed with the sciences of the other (modern stage sciences). Highly, I find that the efforts of researchers in the Islamic sciences tend to either refute some of the bases of science, such as psychology and the comparison of religions, the arts and other philosophy and human sciences of various colors; or diligence in order to acquire, root and represent.

When contemplation, we find that the legitimacy of science has become over time derived legitimacy from three sources: the first revelation; second heritage, which is the result of the interaction of Muslims with revelation on the one hand, and with classical culture on the other hand; and thirdly the scientific system produced by interaction with modern culture. While revelation and heritage are inherent, the modern scientific system is an intrinsic source that needs to be rooted.

But contrary to what is believed, the rooting of modern science is not rooted in heritage, but in the culture of the classical stage as well. Therefore, as we are talking about rooting in the legitimate culture, it is as if we are facing an impossible task, considering the difficulty of returning the culture of the times to the culture of an earlier era.

It is not right, for example, to ask the rooting of science, which was based on a mechanical view of the movement in a cultural system where the prevailing belief in the prostitution movement; this demand will be achieved only at the expense of new science. Perhaps the closest thing to the truth is that the culture of the age is better able to absorb the culture of the past, and not vice versa; and therefore it is a first to ask the rooting of the old in the new, in the sense that the second after the former first become an original and root, but in the sense that it provides the reasons for survival, recovery, revival and renewal.

Researchers in our time have expanded the concept of rooting and made him look for stronger synonyms, until some of them settled when proposing the synonym "representation" instead of rooting. However, these jurisprudence does not provide a way out of the burrow in which many minds working in Islamic science have succeeded. Whether or not the act is authentic, the result remains the same: to remove the Islamic world from history and to cast it into the worlds of abstraction.

Legitimacy, which is the result of the interaction of Muslims with revelation on the one hand, and with classical culture on the other hand; and third, the scientific system produced by interaction with modern culture. While revelation and heritage are inherent, the modern scientific system is an intrinsic source that needs to be rooted. But contrary to what is believed; the rooting of modern science is not only inherent in heritage, but in the culture of the classical stage as well

When the originators endeavor to return a modern concept such as democracy to the concept of the Shura, they fall into two great scourges: the scourge of sanctification and the freezing scourge of concepts that are not sanctified by their owners and do not freeze them, but consider them as procedural concepts of man-made, concepts that fluctuate from phase to phase by the practice. Didn't the British Prime Minister Churchill repeat: "Democracy to hell", declaring his willingness to abandon it if he found better than, for example!

In contrast to Churchill, the sanctuary of democracy is sanctified, where it chooses a Quranic synonym: "Shura", and freezes it so that it seeks to find a counterpart in Islamic history, such as the meeting of the shed. We have finished the theoretical rooting of this concept, and that its creator, European or Western, put it on the ground to take other concepts; what could be the originators to do, but to sharpen their concerns again, and rise to a new original adventure. Thus, these forms of rooting are futile, the owners enter into the judgment of those who were able to run behind a wanted is not aware.

Attempts to institutionalize contemporary culture in classical culture are part of a number of mechanisms that contribute to perpetuating the backwardness of the Islamic Ummah. Similarly, attempts to prove the scientific miracle of Islamic religious texts, from the Qur'an and Sunnah. These attempts show that the work of science and interest in laboratory results when researchers in Islamic science is governed by a lawsuit obsession. Science does not ask for itself, but rather for the purposes of preaching purposes.

The distinction between those who work in science and those who use its results for propaganda purposes; science is not required in the Islamic cultural and knowledge system itself, but is merely an instrument that performs ideological functions in societies whose scientific readiness is already underdeveloped. For all these considerations, it is not possible to talk about reforming the Islamic sciences without thinking beforehand about how to get out of the straits of the psychological state that has generated patterns of cultural awareness, and the behaviors that deepen the gap between the mind and the mindset of innovation (in the sense of early and prior to discovery), and make Muslims appear in The character of extraterrestrial beings, running behind rooting seeks to stabilize the unbearable fixation, and scientific miracles would not have been seen without the science of the times.

These models show us some aspects of infertility in Islamic culture - and hence in Islamic sciences - both legitimate and illegitimate. Faced with this situation, we are asked the same question: how much time is needed in our Arab and Islamic world to realize that our forensic science no longer produces meaning, and that the reason for this is the double discontinuity: between us and revelation as the main engine of the spirit of creativity in Islamic culture, and between us and the culture of the age as The driving force for living in our time.

Perhaps what prevents us from the spirit of religion and the spirit of the times is our adherence to what has been attached to our heritage of the planks of classical culture, which stopped producing meaning in a modern cultural context. The situation of Arab and Islamic culture is further complicated by the fact that the culture of the times is witnessing a rapid pace of events with which it is difficult to stand at the meaning.

“What is at stake today is that something that is under formation is beyond the Aristotelian Organon (which was the title of the classical era), as well as the new Organon Bacon,” says Kenneth Wyeth. Which was the title of modernity); it is Organon today and tomorrow: It is the Organum Cosmo-poeticum. "

This new organon is intended to be a postmodern title, one of the characteristics of which is the consideration of language in the formulation of truth, and not only clearly Descartes mathematical "clarté mathématique". With this openness to poetic / linguistic / graphic legacy in the postmodern period, Islamic culture, together with Islamic sciences, regains its role as a reservoir of the meanings by which the modern mind is strengthened, in order to move away from the point at which modernity stands.

The sense that the cultural horizon is clogged in the European and Western context in general has made many wise men, poets, and thinkers (such as Martin Heidegger and José Ortega y Gacet DH Lawrence) seek the Golan in search of a new breeding ground for thought. There are many examples - from their words and the words of others - a sign of a strong sense of the need to continue to walk and look at the universe and in history; either walk is the means of man to push the straits of the place, and the consideration Vosilth to push the straits of theory.

German Orientalist Anne-Marie Schimmel says that those looking for the meanings of Sir, Golan and behavior; must be stopped by Islamic culture and science as the best expression of these meanings. And stresses - in a deep article on the subject of travel and travel in Islam - that all innovations of Muslims at the level of curriculum refers to the meanings of walking and becoming, rather than stand and freeze.

The doctrine is derived from gold goes, the poem is accidentally intended, the grammar of the grammar is about, the way of the road, the law of the street. The openness of the curriculum in the Islamic sciences to the approach - ie to walk and look - gave these sciences the ability to interact permanently with the changing reality and downsides.

Thomas Bauer, in his book on Islam and the Culture of Confusion, argues that Muslims have found no embarrassment in dealing with confusion in their cultural history, but rather as a headline in their culture of difference. He attributes the apparent tendency of Islamic culture to unilateral opinion and attempts to impose the right interpretation to the dominance of modernist patterns of thinking, and the scientific system in the Islamic countries away from their original sources.

Whether we are in front of Anne Marie Schimmel or Thomas Bauer, we are in front of examples that show us a confusion from within modern Western culture to rehabilitating Islamic culture in seeking ways out of the dilemmas of modernity. But if many scholars and those interested in Islam are deaf to hear about the call for openness and benefit from the Islamic culture, many Muslims welcome such calls, and see them as a glimmer of hope for the resurgence of science and knowledge in the Muslim world, but many researchers ignore that the process of emission intended here It will only be on the condition of modernity, not on the condition of pre-modern mindset or mentality.

We are faced with examples that reveal a fervor from within modern Western culture to rehabilitate Islamic culture in seeking ways out of the dilemmas of modernity. But if many scholars and those interested in Islam are deaf to hear about the call for openness and benefit from the Islamic culture, many Muslims welcome such calls, and see them as a glimmer of hope for the resurgence of science and knowledge in the Muslim world, but many researchers ignore that the process of emission intended here Will only be on the condition of modernity,

What is required is not the domination of Islamic culture over modern culture, but the environment of Islamic culture within modern culture, and enable them to express themselves through the sources that have made their glory and strength, so as to be an added value in the context of the search for a way out of the dilemmas of modern civilization.

At the forefront of science is the expression of the peculiarity of the Islamic scientific system, the science of jurisprudence, an industry that has been begging Muslims to produce meaning in their lives and ensure the cohesion of their societies. In our contemporary reality, this industry faces many challenges: its employees are required to answer not only the questions of Muslims in the majority, but also the questions of Muslims in the minority, but also the questions of the worlds, in an open context characterized by religious pluralism and cultural diversity.

After the scholars themselves mourn for fatwas on the issues of Muslim communities outside the borders of the Islamic world, and they call their opinions and opinions entitled "Fiqh of minorities" at times, and "Fiqh of citizenship" or "Fiqh of Diaspora" at other times; And revealed to them the space of the thinker in it.

Perhaps the most important issue facing Islamic jurisprudence in general, and the jurisprudence of minorities in particular, is the issue of freedom. Muslim minorities have full rights to worship and belief in the European context, for example, and European constitutions guarantee and guarantee these rights in the broader sense of freedom: freedom of belief, freedom of belief, and freedom from belief.

The Muslim jurist cannot take this freedom in a context in which Muslims are a minority, and deny it if they become in the majority position; otherwise, we would imagine that the Islamic jurisprudence system does not keep pace with the development of values, and does not have the tools to manage a multi-religious and multicultural society.

Also, Islamic jurisprudence emerged from its first classical stage towards Makassed Fiqh stage; universities and research centers became used to mention the conquests of this jurisprudence, and the extent of its adaptation to the requirements of the different contexts where there are Muslims, especially those of compulsion. But when investigating - especially when the outputs of this jurisprudence are presented to others - they do not find what needs to be long explanations and complex industrial language, but they are closer to the outputs of common sense.

Saying that the principle of preserving life makes it imperative for a Muslim to drink alcohol in the event that he does not find water, enters the dictates of the instinct of survival; as well as the human being in the situation of compulsion does not stand to question the system of jurisprudence, but flee to where he saved. Drinking alcohol in a situation of compulsion is a case in which the act precedes reason, that is, the action is earlier than the justification. With this in mind, cosmic culture, as it expands in front of Makassed jurisprudence, is a common sense inducement for the Muslim mind to emerge into a new scientific system, in which we can speak of what we might call "Makassed man".

The talk about human Makassed - rather than Makassed jurisprudence - has significant connotations; it may turn to talk about the possibility of Islamic culture out of religion, just as the Western culture generally came out of it. It may also turn to another talk about the exit from the system of jurisprudence towards an Islamic philosophical system; and finally may deviate its meaning to a third talk about the ability of Islamic sciences to elevate the individual to the point where it will be able to distinguish and pay and approximation, without mediating the rhetoric adopted in the jurisprudential discourse.

What is happening now is a shift away from Makassed Fiqh discourse - after the first shift from the traditional doctrinal discourse - is due to the impact of the new digital culture in Islamic culture; digital culture has ended the era of theories and thus introduced man into the information age.

With this new situation, the format of the jurisprudential discourse has fallen before ready judgments flowing with great flow, which inherited the recipient of these provisions a great ignorance of the attributes of jurisprudence industry and its relevance to the context and purposes, and dared to turn into a digital preacher, not embarrassed to grab religious information that was the source to re نشهرها خارج إطارها الزمني والمكاني؛ بحسب ميولته الفكرية ومستواه العقلي.

With the boldness of digital preachers to transmit religious information; opportunities for Islamic culture to unanimously shrink around fixed doctrinal principles, and this decline is followed by the decline of the role of the system of jurisprudence in determining the specifications of legitimate science. With this situation, the Islamic culture becomes more and more likely to witness the separation between the sciences of religion and other sciences, or between Islamic sciences and the sciences of the times, and the link between these sciences or separation becomes a matter of approach, and is entrusted to mental diligence, not disciplined by the power of consensus as was the case before Digital Culture.

Can digital culture free the Islamic sciences from the planks of the legacy of the classical era, linking them to the religious text that is useful in moving the spirit of discovery and creativity again? This culture may have a role in decoupling the Islamic culture - and hence the Islamic sciences - on the one hand, and the heritage of the classical era on the other.

The openness of the digital culture to the world will undoubtedly expand the horizons of mental perception, strengthen common sense, and make many Muslims shy away from identifying with many of the questions, answers, and judgments that come from the past. Perhaps it is difficult today - in the light of friction with others and the sharing of public space with them - thinking to ask the question: "Is it valid or permissible or accept the prayer of the infidel?" For example, as well as acceptance of detail in the answer to the four sects on this issue.

Many of the traditional questions are unable to contribute to the production of meaning in the lives of Muslims today, and digital culture may have a role in highlighting this deficit. However, the dismantling of the question system in the Islamic knowledge space, while contributing to the generation of new questions related to reality; it will not necessarily help in reconnecting the connection with revelation as one of the most important sources of power in the history of Muslims. The identification of heritage revelation - in many minds - makes moving away from one another apart.

Can digital culture liberate Islamic sciences from the planks of the classical era, to link them with the religious text to stimulate the spirit of discovery and creativity again? On the other hand, there is no doubt that the openness of digital culture to the world will expand the horizons of mental perception and strengthen common sense

Digital culture has contributed to the emergence of the phenomenon of preachers and new scholars who have become a plethora of stardom; And follow their recordings in the millions, and even worse, and that the issue of universities is now expanding to embrace their lectures, and this is my age summit victory of populism in the field of Islamic sciences.

These phenomena indicate that the digital culture emerges in Islamic sciences from the traditional elite in religion, to the field of stardom and communication. The Islamic culture and the Islamic sciences have not been spared from the power of digital culture, which brought the truth from the field of knowledge to the field of communication, so that the truth became measured by the buzz it produces.

No one thinks that universities, institutes, and divisions of Islamic studies and sciences are immune to the effects of this culture, but are more vulnerable than others. There is no need to modify the need of the Islamic scientific system today to determine the points of separation between prosecution and scientific. Unlike the lawsuit, scientific requires compliance with the sense of critical age. However, the digital culture of the age has become supplying da'wa thought with the evidence and images it needs to recommend the doctrine of the preacher in belief and perception.

One of the characteristics of the new digital space is that it allows a person to be a producer / consumer at the same time. Digital space resonates with you because it is a world or society of your own making and choice. Therefore, we can say that digital culture will not help the Islamic culture or the Islamic sciences to get out of its troubles, but rather it does the best that it allows this culture and these sciences to consume what they produce.

Conclusion : In conclusion, we recall the most important in our talk about the reality of forensic science and the challenges of digital culture of ideas, we think it is necessary to stand and take care of them.

Perhaps it is necessary to emphasize that forensic science is the result of a double interaction: with revelation on the one hand, and with the sciences of the times on the other. It is based on this as a human science, which applies to the same applies to other sciences of criticism, evaluation and completion. It is wrong to try to root new knowledge, perceptions and new concepts that Muslims encounter - in their lives or in contact with new contexts - in their heritage, because this heritage is not free from the influences of the scientific and cultural eras that produced it;

When the classical system of jurisprudence reached its end, a new system of jurisprudence, known as Makassed Fiqh, emerged, but this new system reached its ultimate end, which no longer was able to produce meaning in an open and multi-world context. , A human being capable of interacting with revelation, with the spirit of religion, and with the spirit of the times.

However, this human being will be born only from the womb of digital culture, a culture that has become flattened awareness by the uninterrupted throughput of images, and overcome communication on the content of knowledge and scientific content. There is no fear for the Islamic sciences more than to enter into the stage of consumption of the production of obsolete knowledge that has nothing to do with the reality of Muslims and what they see to the development and development. But digital culture, at all, may provide innumerable means to enable Islamic science to regenerate, provided it is properly assimilated and employed.

Source: aljazeera

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