Introduction to the new science of speech (eBook, ePUB)
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Old doctrinal sayings do not give the soul its tranquility, nor the heart its tranquility, nor do they establish compassion and love, nor do they see a person who differs in his belief as equal to others. The ancient speech does not look at man as a human being, but rather looks at him as he who embraces the statements of the theological sect, and whoever does not embrace them, his love is not valid, and loyalty to him is not permissible, but rather one must be disowned from him. The Muslim today needs the new science of theology in order to satisfy his need for the meaning that religion gives...
Old doctrinal sayings do not give the soul its tranquility, nor the heart its tranquility, nor do they establish compassion and love, nor do they see a person who differs in his belief as equal to others. The ancient speech does not look at man as a human being, but rather looks at him as he who embraces the statements of the theological sect, and whoever does not embrace them, his love is not valid, and loyalty to him is not permissible, but rather one must be disowned from him. The Muslim today needs the new science of theology in order to satisfy his need for the meaning that religion gives to life, to be liberated from the feeling of superiority over those who are different, and to accept equality in one society on the basis of human humanity. I realized the urgent need to write an introduction that defines the general framework of this science, sets the standard that can be adopted in classifying speaker identity and new speech, and provides researchers with a road map that outlines the basic features of new speech. In this book, I proposed a criterion on the basis of which we can classify a thinker as a "new speaker." This criterion is represented in how the speaker defines revelation, because the way to understand revelation is the central concept from which various theological issues branch. How we define revelation, prophecy, and the Holy Qur'an stems from it and everything in religion returns to it. Renewing the understanding of religion does not begin except by redefining these three pivotal concepts in the context of man's requirements today for religious meaning, and his need for what enriches his spiritual, moral, and aesthetic life.
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