Sobhi Rayan

I endeavour in this article to present Ibn Taymiyya's theory of nominal definition as an alternative to logical definition. Ibn Taymiyya argues that nominal definition is based on concrete principles that are subject to experiment. Furthermore, the function of definition is akin to the 'name' because it aims at distinguishing any one object from others but not at reaching the entity of things. Nominal definition aims to define the name or the named, and this aim can be achieved by translation or by interpretation. Translation is the movement from one name to another or from one named object to another. Interpretation is movement from a name to a named object or from a named object to a name

This article deals with the concepts of translation and interpretation in Ibn Taymiyya's Theory of Definition. Translation is replacement of one name by another or of one named object by another, while, Interpretation is replacement of one name by a named object or of a named object by a name. The relationship between the definition and the definiendum is decided by the law of al-Tard wa al-'Aks (coextensiveness-cumcoexclusiveness) that looks at objects from all sides and decides the traits of the definiendum. It also aims at deciding the signification of the name and this is also the aim of the definition. Since the ?name?; is a linguistic matter, the definition is related to the signification of the name and its language

This article introduces an exposition and analysis of al-Nursi’s attitude fromphilosophy, his concept of philosophy, and the reason for his attack on it. Itaims to investigate, examine and review the comparisons that al-Nursi makesbetween religious wisdom and philosophical wisdom. It shows that al-Nursiattempts to prove the low status of philosophy and the supremacy of divineknowledge, and how he attributes all social and psychological phenomena tophilosophy. Al-Nursi claims that all the shining spots and brilliant conditionsin the human history are attributed to religion, supporting his claims byhistorical samples and conditions. Al-Nursi also introduces his interpretationof the rel ationship between religion and philosophy, and attributes thisrelationship to Man in his first stages of development. He also points outstates of human understanding and harmony in history, and claims that thedetachment of philosophy from religion leads to the destruction of humanity.However, we notice that al-Nursi’s criticism of philosophy is not directed atthe intellect / mind/ reason of man. In fact, he criticizes the philosophicaltheories that deal with the issues of the invisible, the unknown, thesupernatural and metaphysical aspects, which contradict religion, but hesupports science and does not see any contradiction between scientific factsand religion.The article also confirms that the generality and thoroughness of al-Nursi’sdiscourse do not create a variety of meanings of the used terminology, andsome concepts such as ‘philosophy’ and ‘intellectual science’ assumemeanings that al-Nursi himself does not intend