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|b This paper is a reading of the final product that father Anawati’s dialogue philosophy attempts to reach, for he was trying to follow found philosophical approaches in the aim of founding a philosophy of peaceful coexistence. As such, this study tackled several issues that mainly caused father Anawati to opt for dialogue, such issues relate to the stages of intellectual development that accompanied his life that was full of intellectual developments. Father Anawatihad the aspiration to embody the spirit of a generation past of Arab thinkers, who undoubtedly contributed in founding the Arab civilization along its history. Hence, one can value his efforts in formulating an elevated dialogue language in the light of a philosophical approach to Ilm Al-Kalam and Christian theology. Accordingly, this study aims to touch upon the method father Anawati followed to deal with the subject of Ilm Al-Kalam and Christian theology, in addition to the main pillars upon which his philosophical treatment of both were based. As such, I analyzed the main views of Anawait, a task which mounts to be a critical analytical reading of both fields, but this did not preclude launching critique to some of Georges Anawati’s opinions on Islamic beliefs not Um Al-Kalam. I assume that comparison between Islamic and Christian thought was a great pleasure to father Anawati, as if he considered it a means of intellectual communication. For he was passionate about scientific research that leads to scientific results, without being led astray by any unscientific purposes, be they doctrinal or confessional. No wonder, father Anawati adopted the principle of dialogue based on mutual respect and understanding for the other, regardless of his faith, because he believed that thought is composed of gradual stages, where every stage is based on the preceding one. This means that there is no thought isolated from what preceded it in time or place, since true civilization is an outgrowth of reason that is influenced by preceding intellectual and civilizational efforts. Therefore, father Anawati opined that Christian thought was influenced by the Islamic setting and influenced it in a journey that reveals an eternal dialogue between Islam and Christianity. Efforts of old thinkers were a living proof of the degree of mutual influence between both civilizations. Studying biographies reveals the extent to which non-Muslim thinkers contributed to the Islamic civilization via their works of research or translations. Hence, a humanistic dialogue language is at hand between Islam and Christianity since the very beginning of the Islamic civilization. Father Anawati never used the civilizational crisis of the Arab and Muslim nation, especially in the intellectual sphere, as a tool to raise doubts about the achievements of this civilization. He was never an instrument to the hegemonic West that condescendingly looked down upon the Other and took religion as a bridge to cross over to its new old colonial interests. Quite the contrary, father Anawati’s work has shown that Jewish and Christian thinkers alongside the Muslims contributed to the Islamic civilization. Several forms of cooperation appeared between followers of the three religions in the literary, philosophical, and scientific heritage.
|d Cette recherche est une lecture dans la production finale à laquelle aspire la philosophie dialogique du père Anawati qui aspirait à réaliser des approximations philosophiques qui fonderaient une philosophie de cohabitation pacifique mutuelle. Ce travail présenta un ensemble de faits qui étaient la cause principale pour laquelle le père Anawati opta pour le dialogue. Cette recherche vise en premier lieu à mettre en évidence la méthodologie sur laquelle se basa le père Anawati dans le traitement de la théologie et de la scolastique ainsi que les axes principaux sur lesquelles se fonda son approche philosophiques entre elles. C’est ainsi que nous analysâmes, en outre, les idées principales du penseur. Il s’agit d’une lecture analytique critique de ces deux ouvrages diéniques. Toutefois, cela ne nous empêcha pas d’adresser la critique à des opinions d’Anawati où il s’adressait à la croyance musulmanes et non à la scolastique. La comparaison entre les deux pensées chrétienne et musulmane réalise, à notre avis, un grand plaisir pour le père AnavAti, comme s’il y voyait un des moyens de communication intellectuelle. En effet, il était avide de recherche scientifique qui le mènerait à des résultats scientifiques sans être dirigé par des intentions non scientifiques ni par des objectifs personnels ou sectaires. Il n’est pas étonnant que le père Anawati adopte le principe du dialogue basé sur le respect mutuel de la pensée d’autrui quelle que soit sa pensée, parce qu’il croyait que la pensée est un ensemble d’étapes successives dont chacune se fonde sur la précédente sur le pian temporel. C’est ainsi que le père Anawati trouvait que la pensée chrétienne fit influencée par le milieu musulman et l’influença dans un parcours de civilisation marquée par le dialogue étemel entre l’Islam et le christianisme.
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