Muhammad Iqbal H Iqbal

In the chapters that follow, Shahid Rahman and Muhammad Iqbal provide us with a comprehensive logical analysis of Abū Isḥāq al-Shīrāzī’s two forms of qiyās-based argumentation, which they aptly translate as inference by parallel reasoning. Their painstaking labour is bound to interest both the Islamic studies historian and the contemporary logician. For the former, among whom I include myself, their methodological approach of embedding qiyās argumentation within its proper historical dialectical context sheds new light on Islamic legal argumentation. Building upon Walter Young’s thesis that Islamic legal rules and argumentative principles were “forged” through debate itself, Rahman and Iqbal demonstrate the series of steps al-Shīrāzī deemed necessary to secure a successful deployment of qiyās while in a debate gathering. In marked contrast to typical scholarly treatment of qiyās which (implicitly) assumes a solitary jurist whose monological comparison of like-cases goes unquestioned, they show how the successful deployment of qiyās often depended upon a jurist offering a deeper defense of his background assumptions about two cases. The juristic use of qiyās therefore necessitated a wider exploration of the legal system. For the logician, Rahman and Iqbal suggest that the Islamic tradition can enter into conversation with the modern study of dialectical argumentation. Like Amira Mittermaier, whose study of contemporary dreams in Egypt, argues that Ibn ‘Arabī and al-Ghazālī are just as valuable as Freud or Sartre to our understanding of dreams and the imagination, Rahman and Iqbal show that al-Shīrāzī and the Islamic legal tradition are worthy interlocutors of Wittgenstein and other contemporary logicians. In particular, they show that meaning and knowledge are immanent or internal to dialogical exchanges insofar as the reasons justifying claims depend on a set of propositions embraced by both participants.

The main aim of the present chapter is to provide a systematic overview on the dialogical framework called Immanent Reasoning. Moreover, we would like to suggest that, if we follow the dialogical insight that reasoning and meaning are constituted during interaction, and we develop this insight in a dialogical framework for Martin-Löf’s Constructive Type Theory, a conception of knowledge emerges that has important links with Walter Young’s (2017) concept of Dialectical Forge in the context of Islamic Law. Moreover, both the dialogical approach and the Dialectical Forge seem to be close to Robert Brandom’s (1994, 2000) inferential pragmatism. The content of the present chapter is basically the same as in Rahman (2019).

One of the epistemological results emerging from the present study is that the different forms of correlational inference, known in the Islamic jurisprudence as qiyās, represent an innovative and sophisticated form of reasoning that not only provides new epistemological insights into legal reasoning in general but also furnishes a fine-grained pattern for parallel reasoning which can be deployed in a wide range of problem-solving contexts and does not seem to reduce to the standard forms of analogical argumentation studied in contemporary philosophy of science.

The present chapter examines al-Shīrāzī’s classification of correlational inferences by indication (qiyās al-dalāla) and resemblance (qiyās al-shabah) based on pinpointing specific relevant parallelisms between rulings or resemblances between properties. These forms of inferences, sometimes broadly referred to as arguments by analogy (or better by the Latin denomination arguments a pari) are put into action when there is absence of knowledge of the occasioning factor grounding the application of a given ruling. These forms of correlational inferences should make the process of transferring the relevant juridical ruling from the root-case to the branch-case plausible. The plausibility of a conclusion attained by parallelism between rulings (qiyās al-dalāla) is considered to be of a higher epistemic degree than the conclusion obtained by resemblances based on sharing properties (qiyās al-shabah). Conclusions obtained by either qiyāsal-dalāla or qiyās al-shabah have a lower degree of epistemic plausibility than conclusions inferred by the deployment of qiyās al-‘illa.

One of the epistemological results emerging from this initial study, is that the different forms of co-relational inference, known in the Islamic jurisprudence as qiyās represent an innovative and sophisticated form of reasoning that not only provide new epistemological insights of legal reasoning in general but they also furnish a fine-grained pattern for parallel reasoning that can be deployed in a wide range of problem-solving contexts and that does not seem to reduce to the standard forms of analogical argumentation studied in contemporary philosophy of science. More specifically the main claim is that a dialectical framework provides the right instrument to stress two of the most salient features of this form of inference: (1) it's heuristic nature and (2) the dynamics underlying the meaning-explanation of the terms involved. Both display what we take to be the main epistemological idea behind the qiyās, namely: the open texture of the meaning of normative statements. To put it more generally, the notion of co-relational inference suggests that every form of parallel reasoning based on meaning presupposes that the concept of meaning involved is open to contextual changes. Moreover the latter indicates that the whole process deployed is intrinsically dialectic.

_This study examines the proposition that exports cause growth in gross domestic product GDP in the economy of Pakistan from 1973 to 2022. The study intends to analyze the export promotion strategy that was adopted by Pakistan's economy in the 1990s. Cointegration test reveals there is a long-run relationship between these two variables. However, causality is proved in both short and long-run from GDP to exports. The Trade openness and export growth both are prolonged association but in case of Pakistan persistent depreciation of PKR could not achieve desired level of export earning which implies that J-Curve theory does not exist in Pakistan. This implies that growth in the domestic production base is vital to expansion in exports. The government or policymakers should give importance to and incentivize various production sectors of an economy so that they can contribute to the expansion of export markets._.

Radial growth has long been a subject of interest in tree biology research. Recent studies have brought a significant change in the understanding of some basic processes characteristic to the vascular cambium, a meristem that produces secondary vascular tissues (phloem and xylem) in woody plants. A new hypothesis regarding the mechanism of intrusive growth of the cambial initials, which has been ratified by studies of the arrangement of cambial cells, negates the influence of this apical cell growth on the expansion of the cambial circumference. Instead, it suggests that the tip of the elongating cambial initial intrudes between the tangential (periclinal) walls, rather than the radial (anticlinal) walls, of the initial(s) and its(their) derivative(s) lying ahead of the elongating cell tip. The new concept also explains the hitherto obscure mechanism of the cell event called ‘elimination of initials’. This article evaluates these new concepts of the cambial cell dynamics and offers a new interpretation for some curious events occurring in the cambial meristem in relation to the radial growth in woody plants.

The article focused on the study of religious moderation based on values of moderation in three Islamic boarding schools (Pesantren) in Southeast Sulawesi, namely Pesantren al-Muhajirin Darussalam Konawe, Pesantren Ummu Sabri Kendari, and Pesantren Darul Mukhlisin Kendari. Therefore, a qualitative approach was used with a case study design -the techniques of collecting data used in interviews, participatory observations, field notes, and documentation. Data analysis in this article was done using interactive data analysis by Miles, Huberman, and Saldana. This study found that the construction of religious moderation in the pesantren emerged from the basis of religious textual-scriptural combined with the performance of rationality (reason). This combination emerges to a dialogical pattern of harmony between the text and the context to color the behavior and social actions of the community. Precisely this attitude of religious moderation can prevent residents of Islamic boarding schools from behaving radically both in attitude and thought, so the outputs of pesantren can accept all forms of differences in religion and respect the beliefs believed by others in the community. This attitude of religious moderation in the pesantren also emerges in religious behavior that is tolerant and respectful of differences in society.

«La reconstrucción del pensamiento religioso en el islam» es una obra fundamental del reformismo islámico de la primera mitad del siglo xx. Es quizás el primer gran intento dentro del mundo islámico de pensar a fondo y sin prejuicios los retos planteados por la modernidad occidental, y ello sin traicionar la propia tradición del islam y sus fuentes. El diálogo honesto con la filosofía, la psicología, la biología y la física occidentales ocupa buena parte de la obra, poniendo de relieve la sagacidad espiritual e intelectual de la tradición islámica. Iqbal tiende un puente entre esta tradición y el pensamiento de autores europeos como Bergson o Nietzsche. En este sentido, la obra es el producto de un proceso legítimo y auténtico de interfecundación de culturas. Mención aparte merece la conferencia sobre el principio del movimiento en la estructura del islam, auténtico tratado sobre la dimensión política del islam y una apología de la evolución permanente de la charia. Iqbal proporciona claves plenamente vigentes para la fundamentación de un islam abierto al cambio y comprometido con la igualdad, la solidaridad y la libertad. En su búsqueda de la plena realización del ser humano bajo la guía de la revelación coránica, Iqbal apuesta por un islam a la vez místico, secular y razonable.