scholarly journals Fatwa Qualification between Individual Training and Institutional Formation; An Applied Theory Study

2021 ◽  
Vol 4 (Special Issue) ◽  
pp. 294-333
Author(s):  
Amr Abdelhamid Elshal ◽  
Omair Sabry Elattar

The Mufti remains the cornerstone of the entire fatwa process; wherein he shall bear the burden and responsibility of carrying out this grave and great task; where, in fact, it is to inform about God's will and provisions and to sign on Him. Because the scholars are aware of the seriousness and importance of the fatwa position, they have set a set of conditions and qualities that should be fulfilled by those who take the lead in this great task and grave responsibility. It deals with the process of scientific qualification and knowledge building for the issuer of the fatwa according to two levels;level of self and individual formation, and the level of institutions, bodies and fatwa centers: which are responsible for carrying out the task of preparation and rehabilitation according to an intertwined reality and a great scientific and cognitive development. We have taken into account in this research a proposal for an applied practical plan that the institutions and scientific bodies concerned with the fatwa and its affairs can be guided by and apply so that the desired fruit will be obtained, which is the formation of that modern mufti who is aware of the importance of the world in his time.

Author(s):  
Amr Abdelhamid Elshal ◽  
Omair Sabry Elattar

يظل "المفتي" هو حجر الزاوية في العملية الإفتائية برمتها؛ حيث يقع على عاتقه عبء ومسئولية القيام بهذه المهمة الخطيرة والعظيمة؛ حيث هي في حقيقة الأمر إبلاغ عن الله مراده وأحكامه وتوقيع عنه. ونظرًا لإدراك أهل العلم خطورة منصب الفتوى وأهميته، فقد وضعوا مجموعة من الشروط والصفات التي ينبغي أن تتحقق فيمن يتصدر لهذه المهمة العظيمة والمسئولية الجسيمة، فتحدثوا عن عملية التأهيل والتكوين العلمي اللازم توافرها في المفتي وهذا ما يتناوله هذا البحث؛ حيث يتناول عملية التأهيل العلمي والبناء المعرفي للمتصدر للفتوى وفق مستويين: مستوى التكوين الذاتي والفردي. مستوى المؤسسات والهيئات والمراكز الإفتائية: والتي يقع على عاتقها القيام بمهمة التهيئة والتأهيل وفق واقع متشابك ومتداخل وتطور علمي ومعرفي كبير. وقد راعينا في هذا البحث طرح مقترح لخطة عملية تطبيقية يمكن للمؤسسات والهيئات العلمية المعنية بالفتوى وشئونها الاسترشاد بها وتطبيقها بحيث تحصل الثمرة المرجوة، وهي تكوين ذلك المفتي العصري المدرك لشانه العالم بزمانه. الكلمات المفاتيح: الإفتاء، التأهيل الإفتائي، التكوين المؤسسي، المؤسسات الإفتائية Abstract The Mufti remains the cornerstone of the entire fatwa process; wherein he shall bear the burden and responsibility of carrying out this grave and great task; where, in fact, it is to inform about God's will and provisions and to sign on Him. Because the scholars are aware of the seriousness and importance of the fatwa position, they have set a set of conditions and qualities that should be fulfilled by those who take the lead in this great task and grave responsibility. It deals with the process of scientific qualification and knowledge building for the issuer of the fatwa according to two levels;level of self and individual formation, and the level of institutions, bodies and fatwa centers: which are responsible for carrying out the task of preparation and rehabilitation according to an intertwined reality and a great scientific and cognitive development. We have taken into account in this research a proposal for an applied practical plan that the institutions and scientific bodies concerned with the fatwa and its affairs can be guided by and apply so that the desired fruit will be obtained, which is the formation of that modern mufti who is aware of the importance of the world in his time. Keywords: Ifta, fatwa qualification, institutional formation, fatwa institutions.


2005 ◽  
Vol 3 (1) ◽  
pp. 5-27
Author(s):  
Probal Dasgupta

Language and cognition both appear in humans not in their raw form, but framed in a certain pedagogy. In his classic work on the relation between early linguistic development and early cognitive development, Vygotsky pointed out that, right from its inception in an individual's development, language couples the initially (ontogenetically and functionally) independent functions of speech and thought. He stresses that, as the child grows into a full encounter with the world of work, her own private narratives give way to an adult-mediated, non-fantasy-laden access to the public articulation of what her words really mean. Recent lexical conceptual research reaffirms Vygotsky. Current work on the multicoded nature of adult scientific use of language also indicates that understanding the child's cognitive and linguistic growth can help make sense of the multisemiotic writings of science.


2020 ◽  
Vol 13 (1) ◽  
pp. 116-152
Author(s):  
Leny Marinda

Cognitive development is a change processes of human life in understanding, managing information, solving problems and knowing something. Jean Piaget is one of a figures studied cognitive development and said about cognitive development steps. Jean Piaget is also a biologist who links the physical maturity development with cognitive development steps. These steps are the motoric sensory step (0–2 years), pre-operational (2-7 years), concrete operations (7–11 years) and formal operations (11–15 years). In understanding the world actively, a child uses a scheme, assimilation, accommodation, organization and equilibration. A child's knowledge formed gradually in line with the information experience found. According to Piaget, children undergo a definite sequence of cognitive development steps. In this theory, children predicted to have maturity quantity and quality based on the steps passed. a step of cognitive development is a continuation of previous cognitive development. Cognitive problems arise in elementary school children viewed from Piaget's cognitive development theory including dyslexia, dysgraphia and dyscalculia. Perkembangan kognitif adalah tahapan-tahapan perubahan yang terjadi dalam rentang kehidupan manusia untuk memahami, mengolah informasi, memecahkan masalah dan mengetahui sesuatu. Jean Piaget adalah salah satu tokoh yang meneliti tentang perkembangan kognitif dan mengemukakan tahapan-tahapan perkembangan kognitif. Jean Piaget yang juga ahli Biologi menghubungkan tahapan perkembangan kematangan fisik dengan tahapan perkembangan kognitif. Tahapan-tahapan tersebut adalah tahap sensory motorik (0–2 tahun), pra-operasional (2–7 tahun), operasional konkret (7–11 tahun) dan operasional formal (11–15 tahun). Dalam memahami  dunia secara aktif, anak menggunakan skema, asimilasi, akomodasi, organisasi dan equilibrasi. Pengetahuan anak terbentuk secara berangsur sejalan dengan pengalaman tentang informasi-informasi yang ditemui. Menurut Piaget, anak menjalani urutan yang sudah pasti dari tahap-tahap perkembangan kognitif. Pada teori ini, anak diprediksi memiliki kematangan secara kuantitas maupun kualitas berdasarkan tahapan-tahapan yang dilaluinya. Perkembangan kognitif pada satu tahap merupakan lanjutan dari perkembangan kognitif tahap sebelumnya. Problem kognitif yang muncul pada anak usia sekolah dasar dilihat dari teori perkembangan kognitif ala Piaget diantaranya disleksia, disgrafia dan diskalkulia.


1975 ◽  
Vol 45 (4) ◽  
pp. 475-506 ◽  
Author(s):  
Patricia Teague Ashton

Over the last twenty-five years children around the world have observed and responded to researchers who pour water from beaker to beaker, roll plasticene into snake-like figures, and arrange matchsticks into a potpourri of shapes. These cross-cultural experiments have been undertaken to test Piaget's theory of genetic epistemology, which posits a hierarchical, universal, and invariant sequence of stages of cognitive development. Piagetian research in varying cultures has revealed both striking similarities and marked differences in performance on cognitive tasks, some in apparent conflict with the basic assumptions of Piagetian stage theory. In this article Professor Ashton reviews a range of cross-cultural Piagetian research, analyzes the sometimes divergent findings from this research, and suggests methodological improvements which may help to resolve past dilemmas and to further future understanding of cognitive growth in different cultures.


Author(s):  
David L. Weddle

After Roman destruction of the Temple in Jerusalem in 70CE, Jewish tradition reimagined animal sacrifices as devotional acts, such as prayer, fasting, and study of Torah, as well as giving up individual desires to fulfil God’s will. Rabbis interpreted the story of Abraham’s binding Isaac for sacrifice (the Akedah) as the model of absolute obedience to divine commands (mitzvoth) and as the basis for the election of the Jewish people to bear witness to the one God. Their commentary, however, included the horrified reaction of Sarah’s scream to the news of Abraham’s act, ending in her death, indicating dissent from sacrifice as religious ideal. Rabbinic tradition transferred the site of sacrifice from temple to synagogue in rituals of High Holy Days, to the family table in Passover and Sabbath rituals, and to the individual will in submission to Torah. In the mystical teaching of Kabbalah, God sacrifices to create the world and Jews are called to sacrifice to redeem the world (tikkun olam). Such vocation of redemptive suffering was called into question by the Holocaust, and some contemporary Israeli poets refer to the Akedah in expressing misgivings about calls to sacrifice in defense of Israel.


Author(s):  
Amos Funkenstein

This chapter explores how eternal truths are created in a radical sense of the word; even mathematical theorems are contingent upon God’s will. What the most radical defenders of divine omnipotence in the Middle Ages hardly ever asserted, Descartes did without hesitation: that God could invalidate the most basic mathematical operations. Meanwhile, Spinoza argued that divine omnipotence and necessity of nature are one and the same, since all that is really possible in the world is also as necessary as any mathematical truth. The chapter shows how medieval theology introduced the distinction between the two aspects of God’s power so as to enlarge as far as possible the horizon of that which is possible to God without violating reason.


2021 ◽  
pp. 158-198
Author(s):  
Hud Hudson

This final chapter begins by articulating a particular conception of the virtue of obedience and detailing its four components—humility, restraint, response, and love—and by showing how they work together both to nurture an abiding and deeply seated pro-attitude towards uniting one’s will with God’s will and also to create and maintain a robust and stable set of dispositions aimed at succeeding in this aim. It then illustrates the virtue of obedience in action, discusses its relation to happiness, and remarks on the role of perseverance, the difficult mission of anyone who commits to acquiring and developing this virtue in life. A refinement to the objective-list theories of well-being (or flourishing) is then proposed, followed by a formulation and defense of a new objective-list theory that attempts to state the conditions of receptivity in a subject in addition to identifying the range of welfare goods in the world. The virtue of obedience, it is argued, is not only one among many welfare goods, but plays a unique role vis-à-vis the other goods on the list, insofar as it serves as the priming condition under which they can realize the full extent of their value in the subject in which they manifest. Finally, the most worrisome aspects of the views defended in this book are identified, sympathetically presented with force and fairness, and addressed.


Philosophy ◽  
2019 ◽  
Vol 94 (04) ◽  
pp. 547-576 ◽  
Author(s):  
Shoaib Ahmed Malik

AbstractThis article intends to review William Dembski's recent monograph entitled Being as Communion: A Metaphysics of Information, in which he establishes an entire information-centric metaphysics. This viewpoint is compared with al-Ghazālī’s perspective, a Muslim philosophical theologian from the Medieval period. It is concluded that what Dembski defines as information, which for him is the ontological basis of the natural world, seems remarkably close to al-Ghazālī’s notion of God's will and omnipotence. This article is an explorative comparison of their metaphysical frameworks that are discussed in light of modern scientific developments, highlighting their differences and similarities.


1996 ◽  
Vol 78 (3) ◽  
pp. 739-752 ◽  
Author(s):  
Joseph B. Juhasz ◽  
George H. Griffin

We hypothesized that people's cognitive styles characterized as concrete or abstract and expressed by orientation toward God are the fundamental belief relevant to their attitudes in general. We predicted that people's answers to questions having to do with their personal relationship to God, their obedience to God's will, and their trust in God ties their attitudes toward a particular context to their most basic beliefs about the world. Participants were presented 12 scenarios describing specific workplace situations known to be of concern to a wide variety of persons and a selection of possible responses characteristic of different cognitive styles. The participants were then asked to rate the likelihood that they would use each of the possible responses. Analysis showed that “God-centered” persons' scores on these questionnaires had substantially stronger correlations with more general attitudes and that there was more consistency in selection of response styles across all workplace situations than were those of persons not characterized as “God-centered.”


2020 ◽  
Vol 2 (1) ◽  
pp. 533-558
Author(s):  
Tomer D. Ullman ◽  
Joshua B. Tenenbaum

A Bayesian framework helps address, in computational terms, what knowledge children start with and how they construct and adapt models of the world during childhood. Within this framework, inference over hierarchies of probabilistic generative programs in particular offers a normative and descriptive account of children's model building. We consider two classic settings in which cognitive development has been framed as model building: ( a) core knowledge in infancy and ( b) the child as scientist. We interpret learning in both of these settings as resource-constrained, hierarchical Bayesian program induction with different primitives and constraints. We examine what mechanisms children could use to meet the algorithmic challenges of navigating large spaces of potential models, in particular the proposal of the child as hacker and how it might be realized by drawing on recent computational advances. We also discuss prospects for a unifying account of model building across scientific theories and intuitive theories, and in biological and cultural evolution more generally.


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