- Page 1: Dr Ibrahim Kalin English Monograph
- Page 6 and 7: · · · · · · · · · · · ·
- Page 9 and 10: Introduction From November 21-23, 2
- Page 13 and 14: Reason and Rationality in the Qur
- Page 15 and 16: qualities of the order of existence
- Page 17 and 18: not because it offered convincing a
- Page 19 and 20: son, rationality and science in pop
- Page 21 and 22: why Islam needs to revisit the “v
- Page 23 and 24: ecause a purely rational order is b
- Page 25 and 26: the limitations of human reason. In
- Page 27 and 28: esent two substantially different w
- Page 29 and 30: admit what lies beyond its capaciti
- Page 31 and 32: moral exhortations which we find in
- Page 33 and 34: to transgress its own limits. If re
- Page 35 and 36: disposition that is known through i
- Page 37 and 38: the appropriate practical and moral
- Page 39 and 40: then works two-ways: in its innate
- Page 41 and 42: its theophany. There are no two thi
- Page 43 and 44: stems from the wholeness of existen
- Page 45 and 46: cherry, ‘perceive’ the dimensio
- Page 47 and 48: We may have two ears but may fail t
- Page 49 and 50: they do not understand, they have e
- Page 51 and 52: chest”), al-qalb (“the heart),
- Page 53 and 54: lakat al-badan al-insan). 29 Accord
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God testifies that the hypocrites a
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meaning, purpose and intelligibilit
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{115} (Al-Mu’minun, 23:115) Does
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sincere faith with certainty, the s
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grant us what You promised us throu
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The seven heavens and the earth and
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over falsehood and good over evil.
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which, in turn, causes us harm. The
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scriptions of how God has created t
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In its numerous confrontations with
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it and efficiency now define what i
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Introduction Du 21 au 23 novembre 2
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La Raison et l’Intellect dans le
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ligibilité. Car sans ordre, struct
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de computation, notre qualité huma
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eligion musulmane ne souscrit pas s
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conformes aux axiomes de la raison.
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On commet souvent l’erreur de cro
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De manière invariable depuis le tr
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La seconde approche, que l’on ret
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l’inférence de conclusions, et d
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elle islamique, les philosophes ont
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ites aussi bien à ce qu’elle con
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dans la mesure où aucune parabole
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la totalité, elle ne peut donc pas
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foi et la vertu. D’après Harith
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éduit pas à l’énumération des
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dans la nature des choses. Tout ce
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La raison/intellect fonctionne esse
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et réfléchir. Ces termes rentrent
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tes de l’ordre naturel dans leque
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La Raison, le Cœur, et la Conscien
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vons disposer d’une intelligence
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Oui, nous avons créés pour la Gé
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le Coran et le Prophète de l’Isl
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qui guide au Vrai n’a-t-Il pas le
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Les sept cieux Le glorifient, et la
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de la création (‘alam al-khalq).
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ne saurait non plus être rayée d
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« signes » pour ceux qui méditen
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autre sens ! Dis : « C’est Dieu
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à la vérité de la réalité qui
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tionné son sens du discernement pe
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son âme ». 38 Ce principe forme l
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ici de côte la controverse théolo
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donné et fonctionnel et la croyanc
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un usage intelligent de notre raiso
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un appel d’air où se sont engouf
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Dis : Et à Dieu seul appartient la
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أ نّ با ن ً أ ف ن
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ن ش ي ظ ً له ي ظ
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ا د ن ه و ا أ فه
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ا ل ع ا ق ل ي
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ن ت ن ي ف ي ا
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ق ل أ ن خل ا ا
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ن طص ف ا ت ا ل ّ
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و ا نَ نْ ن اأَل
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بح ت ه ا ، وإ
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ا أَ َ يَحْس بُ ن
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ت ت ي ة ا ن ل
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ن جه ة وب ك و ع
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يره. و ل ذ د
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ل أ ف ي ا ير
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ي فض ا ل أ ل
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اً 44 اأَ م نُ
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ن ت قل ، ا ت لع
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ن ن ب ن ّ ن ن
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‘ا ل ر ن ت ب ة
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ّ ة ً ن ي فع ر ب
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ف فهم ا ن ل ظ
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ط ض اً عل
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ذ يم ا ن ا ل د
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ي ل ي ي ن ،
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ق طصطصه ا ا لم
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كم ا هو و ا ن جه
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ن خ ت ز ر ا ل ه
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ن ّ ج و ه ر ت ي
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ن ا ف لم ه و
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ير ب ط م ن جد
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َ َ ي : “ ت ن ع ن
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ا ل ك ت ن ا ب
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ا ن فد ذ ة . ن ّ ر
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ل إ سل ا م
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ن دنَ ل ت يَع ف
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ا ل أ ويس . ع
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ن ن س ا إ ل
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ا لع قْلُ وَا
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﷽ ا أَ ن فَ لَ