A cognitive necessity to deliver principles and ideology
By: Hussein Al-Rumaithi
Intellectual dialogue and scholarly
deliberations require certain sets of rules and guidelines to qualify them as
academic sources and information, which can be used for referential works and
methods. Bibliography, citation, glossary, writing style and structural
foundation are among the necessities that an academic piece should consist of.
However, the most important principle in academia, scholarly sources and
researches is the notion of dispossession or debarment, which basically means
observing and dissecting matters from above or outside. Although this notion
might never be directly told or taught in academic institutions, the mutual
understanding among all scholars has asserted and affirmed this principle as a
basis for all academic works. Therefore, any individual who is observing or
dissecting a certain ideology, group, information and sources, should study
them without any pre-existing views or opinions.
Shia educational and intellectual circles
are considered among the best, when it comes to intellectual dispossession
regarding theological, jurisprudential, historical, traditional and social
principles. Nonetheless, dispossession (Tajrid) is considered a separate science
and knowledge when it comes to Islamic religious and educational extraction
methods. Dispossession is used in theological sources and researches, as many
Shia scholars use this methods to discuss the necessary existence or the divine
higher entity or Prophecy and Imamate necessity for the universe. The
jurisprudential aspect of dispossession is viewed in the extraction methods,
which are derived and conducted through a very precise and detailed process.
Even historical sources are dissected in a way that assures the observers are
neutral and don’t enforce their experiences, grievances, opinions, views and
personal judgements upon the sources and references.
Therefore, the actual implementation of
this approach is witnesses in matters that help Muslims defend their Islamic
principles and beliefs in a way that is acceptable and tolerated by outsiders.
For instance, if a non-Muslim asks a Muslim: How can you approve the Quran has
not been altered or fabricated, the answer cannot be within or from the Quran,
as the non-Muslims doesn’t even believe the Quran and Islam in the first place.
Therefore, Muslims are obligated to develop intellectual and logical methods
that are universally accepted and utilized to prove the completeness and
un-altered nature of the Quran. The same notion can be applied for prophecy¸
Imamate, judgement day and other principles that might not be accepted by
non-Muslims or even by some Muslims as well.
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