The Moroccan thinker, Abd al-Majid al-Saghir, stresses the need to distinguish between the philosophical or religious text and its readers, and to distinguish between the same texts, even if they belong to the same field of knowledge. This confuses texts, ignores their specificities, and ignores their historical circumstance and semantic contexts. For example, philosophical texts are not a single text, because there may be differences and differences between them that require discrimination, but rather absolute separation between them. Whether in terms of the structure of the composition or in terms of foundations, concepts, and outcomes… There is a difference between the Aristotelian text, the Sophistic text, and the Stoic text, all of which are philosophical texts. The same thing can be said about political texts. The vision of society and the management of public affairs in the democratic political text is not the same vision in the political text that glorifies absolute rule and tyranny by command, and both are political text…
Al-Sagheer tends to differentiate between religious texts, as it is wrong to deal with them, as if they have a single structure that allows us to evaluate them in one assessment and in an arbitrary manner, as is often the case in secular thought in its dealings with religions as a whole, and Muhammad Arkoun is the clearest person who represents such a projective treatment of the text. Islamic.
He looked forward to reconsidering the “religious” because it is not, in fact, “religion” at all. Rather, there are religions that differ from one another to a little or a lot, just as there are different philosophical, political and ethical doctrines, which requires caution against making general judgments and hastening to ready-made assessments. Depending only on a special field of knowledge to which a limited philosophical or religious trend belongs.
Al-Sagheer considered the aspiration of the contemporary thinker to re-understand those religious, philosophical, or ethical foundational texts. legitimate, by re-reading and interpreting it, but this legitimate intellectual ambition is conditional on respecting the linguistic and structural controls of those texts and not inclining to sacrifice the natural language of the text and twisting it to respond to projective interpretations imposed by the circumstances and concerns of the reader and perhaps not consistent with the nature of the interpreted text and its cognitive horizons.
He pointed out that the paths of Islamic thought and Islamic civilization are indicative of the attempts of the majority of Muslims, often to embrace, download, and invest in the various direct effects generated by that vision or that reform that Islam sought to establish through its major concepts and overall perceptions, and believes that the concepts and perceptions that led to the creation of the necessary conditions for establishing An ethical system crowned by a comprehensive peace that encompasses all people, regardless of their races and sects. However, it is the security generated by that peace that paved the appropriate ground for the flourishing of knowledge and then helped spread those moral values in the shadow of the civilization of Islam.
Presented by: Ali Al-Rubai @Al_ARobai