Abdul Hakim Ahmin
It appears that the act of criticism and dislocation of the structure of the Arab mind carried out by the late Arab thinker Mohammed Abed al-Jabri and divided it into the graphical, customary and demonstrative mind extended to these three structures themselves, where Dr. Kamal al-Qusayr added a fourth section.
In his book, Constructing Concepts in the Islamic Knowledge System: A Research in the Incubators of Concepts, published by Dar Al-Aman in Morocco last November, Al-Qaseer attempts to identify the most important elements and dimensions that explain how the concepts emerged in the Islamic knowledge system and the context in which this process took place. Complex, by taking advantage of the division of Muhammad Abid al-Jabri to the components of this knowledge system (statement and gratitude and proof).
However, the writer considers Jabri's division of these three components or circles incomplete to accommodate the incubators of concepts in Arab-Islamic thought, and therefore adds a fourth circle, called the "circle of conceptual convergence", which monitors the various manifestations of convergence and conceptual engagement between the various circles.
Conceptual convergence is a division that expresses at one level the evolution of Islamic knowledge and gives images of overlaps between visions and perceptions. This is revealed by the phenomenon of philosophical mysticism, which reflects a vision of blending gratitude with proof, as revealed by historical stations embodied by great scholars such as al-Ghazali and Ibn Taymiyyah. Shatby and those who have gathered strands of different conceptual circles to make different approaches to knowledge.
The four circles
The book seeks to search the incubators of concepts according to the four circles of the structure of the Islamic mind, and address the characteristics of those circles, especially related to the authenticity of concepts or import on the one hand, and the relationship of concepts with language and text on the other, and this addition is a fundamental issue methodically and important to indicate the sources of construction Concepts in Arab-Islamic thought, and because one of the reasons for the disturbances in thought and vision is due to the problem of importing concepts and cultivating them in a different environment.
| Mohammed Abed Al-Jabri (Links) |
The importance of the concepts and their seriousness at the same time stems from their association with scientific perceptions and formulation of social values that constitute the cognitive and societal model, as they are considered the most important areas of organizing human relations and civilizational and cultural conflict in all times, and represent vessels in which the features and characteristics of living organisms and their conditions of birth and development. And aging and death.
Although the characteristic of the concepts that they are of a conflict and defensive nature with others in other cultures, many concepts in the Arab civilization need to be rebuilt so as to regain its effectiveness, and this is done only to achieve their own, especially since many of the concepts almost fade in the generations Contemporary, such as the concept of the Sunnis and the community and others.
This concept has shifted from its monotheistic function through the elements of maintaining the cohesion of the social structure and preserving its cognitive cohesion into a tool for sectarian classification, since the concept of the group does not dispense functionally with the concept of the Sunnah, which makes both lack of legitimacy, effectiveness and influence in the event of a single, no year without A group, no group without a year.
If we know the monotheistic function of the concept of the Sunnis and the community - which has become absent from the masses - we realize the danger of making it a tool for classification by sect, school or doctrine after it was the expression of the unity of the nation.
Translation has also contributed to the problem of the conceptual environment, and although it has opened the doors to benefit from the cultures, concepts, perceptions and ideas of other civilizations, the question remains about how to use translation as a tool for the transfer of science, and how to control terms and their intellectual and cultural backgrounds, and the possibility of separating the two.
Translate terms
The problem of terminology translation continues to this day because its sculpture comes from outside the circle of Arab-Islamic knowledge, and because contemporary Arab attempts also contribute to more complexity and rooting the construction of terms and concepts rather than more clarification and ease in the construction of the term.
The conceptual building maintenance process and its levels of criticism, demolition and reconstruction have also led to conceptual liquidity, flow and entry into use.
On the other hand, this science contributed to the documentation of concepts, elements, sources, history, the nature of their affiliations and societal and cognitive influences.
In addition, the issue of defining or terminating the term has highlighted the need to control concepts and their limits, in order to protect ideas and concepts from chaos and disruption of use and definition within science in particular.
In this matter, the views of scientists differed and differed, and concepts were also affected by another issue is reality, as concepts are a tool of change of reality, and the latter expression and reflection of concepts as well.
Dr. Kamal Al-Qaseer believes that many concepts have lost their scientific effectiveness and turned into a part of the history of science, but they remain important because they represent images of the course of the emergence and development of concepts within the structure of the Islamic mind, has examined in detail the concepts of the Department of the statement and concepts of Sufism and concepts of proof, and then presented his evidence to rectify Ali Al-Jaber Department of Convergence Conceptual.