Introduction The intellectual heritage of Arab thinker Dr. Ismat Seif
Dr. sabri Mohamed khalil
Associate professor –department of philosophy – university of Khartoum Sudan
includes three levels:
First, the philosophical level: contains a negative aspect that includes his critique of fundamental Western philosophies (Marxism, liberalism, existentialism) also contains a positive aspect that includes what he calls human philosophy and related philosophical concepts .
The philosophy of humanity: where the intellectual heritage of Dr. Ismat Seif eldawla- on the philosophical level –derivedfrom what he called the human philosophy, which he defined as (means the starting from the human as the first fact (ashe is) a unique being qualitatively as a unit of intelligence and material) (Dr. Ismat -Theory, c.2,p.83)
Metaphysics: According to this philosophy of humanity, Dr.Ismat Seif eldawla rejects one of the semantics of the term metaphysics, its content (the search of the mind beyond nature “the realm of the unseen” without recourse to revelation) and ,which obliges them to confuse metaphysics with philosophy and the method where he say (its – i.e., human philosophy on the first side rejects the inclusion of metaphysical statements on sociology, and excludes from the field of research in it an attempt to answer the question, whether it first created the material or the idea, on the basis that this question has not been resolved by scientific research and as long as it, is still in the scope of metaphysical research (Dr.Ismat -Theory P. 83). But at the same time does not reject all denotations of metaphysics term or calls for the separation of metaphysics from philosophy and methodology; it can be said that he accepts a certain connotation of the term metaphysics beyond all the positions of separation and confusion, to a polemical position based on discrimination (not separation) and the unity (not confused) between metaphysics, philosophy, methodology and their content (the faith in unseen as a source of knowledge and revelation as a means of knowing and defines and does not abolish the world of testimony as a source of knowledge, senses and reason as means of knowledge)the relationship of metaphysics (according to this connotation) in both philosophy, method and doctrine is a relation of determining not of cancellation .
Islam, as it is without doctrines, has come to people at all times and places,” Dr. Ismat said. “It would not have been so if the laws, rules, and decencywere not limited to the principles of the interests of the people in terms of people without restriction. Time and place, or below That is from the canons, rules and dues,Islam has left it to the interests of the people who make it in a manner that conforms to their evolving interests on the basis of the guidance given by Islam in the Qur’an. “(Dr. Ismat,on Arabism and Islam, p. 374).
Consistent with this connotation of the term metaphysics, Dr. Ismat refers to the three universal Quranic concepts (monotheism, harnessing and the succession) which can form the nodal-religious basis of human philosophy in Islamic civilization. where he says about the concept of monotheism (centuries we learn and teach and inspire from our mothers and own selves and our sons that the one God who is capable of all things with absolute will is not of human beings and not like Him, to deny us the unification categorically deny the existence of God of human beings, able to raise their will above human will ) (Dr. Ismat, Road, C1, p. 162) He says about the concept ofthe succession(hence the great interest that the Qur’an gives to man in the verses of order, guidance , reminder and warning is all aimed at evaluating the human being to be valid for the role of the leader to move the social development on the planet in which he appointed as successor) (Dr. Ismat theorem C1-P90)
(Thirteen centuries and we hear and recite in childhood and youth and up to the end of age, which provides us as human beings with its genius of excellence and nourishes our souls, the pride of man, everything that is harnessed to man, the earth with its mountains and rivers and treasures, and the sky with its suns and Moons and all this is for our sake) .Dr. Ismat C 1, p. 162).
The Knowledge: Dr. Ismat believes that knowledge is a process of argumentation, based on the transition from the objective (the problem of the) to the subjective (abstract solution) to the objective (reality) again to change it. He also referred to the basic means of knowledge:
First: Sense: an automatic knowledge of the facts surrounding the human through the senses.
Second:Abstract perception includes: 1/Ideation: it is the reconstruction of the elements of reality in a new image is the purpose or the ideal, 2 / recall: a retrieval of the facts of the past, 3 / perception: it is the relationship between the items of reality on the face transmitted by the senses.
Thirdly:Revelation: It defines human knowledge and does not abolish it. Complete, and enriches it, where it determines the type of problems human faces, and ways of knowing them, and the pattern of thought that shapes their solutions, and the method of action necessary to solve them.
Second, the methodological level: includes a negative aspect that includes Dr. Esmat’s critique of the basic Western knowledge methods (such as the dialectic approach in its ideal form as in Hegel, and its material form as in Marx and the liberal approach). It also includes a positive aspect that includes what is called the Method of human controversy and its content referring Controversy (evolution through conflict of contradictions) to man and not Material. (As in the dialectical materialism of Marx) or thought (as in the ideal dialectic of Hegel). According to him, the extremes in man are past and future, and the dialectical movement is consistent through the three steps: Problem: i.e., the contradiction between reality and extreme in mind, the solution: cancel any contradiction between them in mind, then work: Cancel any contradiction between them in realty by implementing of the solution in realty. As Dr. Ismat also points out a controversialform of argument, determines its form of composition mentioned above,But it is not annulled and has been expressed in terms of the Controversy of religions, where he says (but some religions transcend the comprehensive and sublimity at the same time, because it combines in the movement of one dialect all the past of man since his first existence, In a confrontation of his future until the end of existence …. And this difference in the inclusion between the controversy of man and the controversy of religion, religion rises to be a test site (Dr. Ismat, foundations, pp. 238-239)
Third, the doctrinal level: includes a negative aspect that includes critique of the basic Western political doctrines (such as the liberal political theory and the Marxist political theory), as well as the positive aspects of what is called the theory of the Arab revolution with its three pillars the logic (nation) and goals (freedom, socialism and unity) and means (one organization)
Arabism and Islam:In his book on Arabism and Islam, Dr. Ismat decides that there is no contradiction between nationalism as relationship of belonging to nation,and Islam as relationship belonging to religion;He also determines that Islam is the civilized structure of the Arab nation. As well as his report that the system of state unity must be the Islamic system ,As it is determined in other studies that the Sunni doctrine in its various sects is part of the cultural structure of the Arab nation, where he says (for example, the Arabnation, it is nation of a complete historical and social formation, Overwhelmed by the views of the people of the Sunnah in the matter of caliphate imamate (leader ship), or governance) (Journal of Nasriah, National philosopher Dr. IsmatSeifeldawla)
The rejection of secularism: Based on the above, Dr. Ismat rejects secularism as a form of Westernization, where he says in his book (on Arabism and Islam p. 186) that secularism (the most dangerous forms of anti-Islam Arab hypocrisy and the most intelligent) and that ( for secularism a system and for Islam system and they do not meet in more than a side “The essence of secularism in a society of Muslims Is to be replace the laws and the rules that Islam has brought,by the laws and the rules and ordinancenorms (on the Arab and Islam, p. 423)