The research presented a theoretical conception of the theory of the placement of the word for the spirit of meaning? and it appeared that one of the effects of this theory is that it negates the metaphor. Rather? its proponents declare that their adoption of this theory will dispel the saying of the metaphor? and the content of this theory is that the word is a subject of what is more general than the material sensual? rather it is a subject of meaning. The general abstract and its used indications are only confirmations of this total meaning, and therefore the figurative (alleged) meaning is a real use because it is one of the confirmations of the total meaning? and the meaning is not new in opposition to the original meaning as it is imagined by those who say the metaphor.

This research deals with the topic of dialogue and civilized communication and its role in establishing a culture of coexistence in a world of multiple religions, cultures and civilizations, and through this we aspire to confirm the legitimacy of the claim of civilized dialogue and acquaintance, even if we are in a time rife with wars with a religious and political background. In dialogue and communication to understand and understand the other. However, our optimism about the success of dialogue between civilizations and cultures cannot make us lose sight of the many realistic difficulties it faces, especially the growing tendency to war of all kinds, excessive obsession with armaments and a wrong view of the other. Therefore, dialogue and civilized communication require more intellectual and field work by researchers to expand the phenomenon of moderation and tolerance in the world, and it needs parallel cultural diplomacy or the so-called “culture of spreading peace”, and a lot of boldness in taking positions and decisions by the ruling political class.

This study sheds light on a particular aspect of readings that are identified as ideological readings. They include orientalist and pseudo-orientalist readings. These two kinds of readings, according to Al-Jabri, fall under one heading- the Salafi-oriented reading of héritage. The afore-mentioned readings are essentially influenced and directed by particular backgrounds whose main aim is to highlight the bright sides of the Arabic readings, and that the complex of originality ( authenticity) is the driving force that generated these readings. Concerning the orientalist readings, they were driven by the intention of serving the European centralism, hence giving rise to à colonial flair or dominion. All of these readings, according to Al-Jabri, suffer from two shortcomings : absence of objectivity and historical perspective, whose positions are overtaken by subjectivity and ahistory. This resulted in the aliénation of these readings/ interpretations. The researcher relied on the comparative analytical method in his study, that reached a set of results, the most important of which are: Al-Jabri’s reading constituted a new breakthrough in reading the Arab-Islamic heritage, as we moved with him from partial reading to total reading, from subjectivity to objectivity, and from non-historical to historical. Despite what Al-Jabri provided, we record the following: – The absence of historical depth, and the sign of this is his lack of interest in the philological method. – He fell into the trap of the Orientalist view – which he warned against – when he compared the East and the West and thus made rational sciences and philosophy a commodity alien to our culture.

In this article, we discuss the teaching of the language lesson in the Moroccan primary school, especially the teaching of morphology and conversion, and we stand on the factors that pose difficulties for the learner. Perhaps the first is the effect of the mother tongue on the learners’ lexicon, which often leads to a scarcity of vocabulary and the emergence of the phenomenon of linguistic stumbling, and the second is the structure of the Arabic word, some of which are complicated compared to another foreign language. In this comparison, we rely on the French language as the first foreign language in Morocco. This comparison revolves around the pronunciation of sounds and the conjugation of verbs and nouns that often take place in the classroom, so we will talk about the systematic process that the language lesson knew in primary school, and the results achieved by the succession of methodologies by adopting exchange and conversion as a model. With reference to talking about the relationship between reading and the language lesson. We also address the reading and syntactic difficulties that the learner faces while receiving a lesson in morphology and conversion, which may lead to his linguistic stumble. The following are the main reasons behind these difficulties: the social and environmental environment, which is closely related to the family’s failure in its educational role, as well as the sharp decline in the educational and dialectical functions of the school, with the reluctance to use the media and communication in the educational-learning process and then reducing the use of technology media digital or not.

Like the Qur’anic text, a problematic text par excellence, because Islamic Civilization is a civilization of text. Since the interruption of revelation, the Muslim Arabs have lived the so- called interpretive moment because the Qur’an was a vague text that could be interpreted. Therefore, the approaches to this sacred text varied between one that adhered to the apparent meaning of the text, and a modernist approach that tried to penetrate the interiors of this text by drawing on modern sciences.Muhammed Arkoun is considereda briallant model for reading the renewal of the text of the islamic revelation. And this scientific paper aims to stand at the characteristics of scientific reading of this thinker and to show the possible interpretation mechanisms for reading the text of the islamic revelation in order to unmask what was hidden in it.

The aim of the research is two-fold. The first objective is to discover the strategic Islamic jurisprudence existing in the Sacred Quran as well as elucidating some of its cognitive manifestations in which the aforementioned jurisprudence is connected with humans in the midst of their crisis and calamities. Concerning the second objective, the research highlights the prominent role this jurisprudence plays in the lives of humans nowadays as it provides them with legislative instruments including the law of resources’ management, the vision of activating the jurisprudence of priorities, providing the most important and the efficient for each particular period, and the vision of putting into action the ethical and the tangible ‘‘makassid’’ (the objectives) and ‘‘ilal’’ (arguments), to list a few. All of this aims at realizing humans’ continuation reflected in the preservation of their lives and civilization. The study has adopted an analytic cognitive methodology. It confirms what the Quran approves regarding the cognitive methodology in the process of activating humans’ conscience in order to connect religion and jurisprudence with life’s daily situations. Concerning the research results, it has been found out that the Quran plays different roles in the lives of humankind. To begin with, the Qur’an is considered the main source vis-à-vis the legislation process for the management of the numerous and the different life’s situations; the Quran also finds out solutions for crisis and hazards. To add, the Qur’an is continuously legislating for what revives humankind’s living standards by enriching them through enhancing knowledge, science, and arts which have the ability to meet human needs, and which can also find answers for different questions dealing with emerging issues and difficult situations.

Innovation in Islamic thought as a way to bridge the gap between the Islamic and western worlds has always been considered as one of the controversial issues among the Islamic elites. Endeavors and approaches to innovate the Islamic heritage were diverse and modeled to stem either from within the religion and only through its tools or from the western civilization and through its ideals. This article is an attempt to understand one of the most eminent, 21st-century, modernist projects which advocates the renewal and innovation of Islamic thought through a reinterpretation and, hence, a contemporary understanding of the Islamic fundamentals in the light of western epistemological values. Muhammad Shahrour´s thesis on the prophetic Sunnah has provoked a massive and wide-ranging contemporary intellectual controversy. The beautifully-modeled thesis has raised serious questions and has aimed at reshaping our concept towards the status of the Sunnah through minimizing and reducing its role in the daily lives of contemporary Muslims. We aim here at both displaying and criticizing Shahrour´s perspective through de-structuring its evidentiary foundations, on the one hand (an analysis and critique of the book: “Al-Kitab Wal Quran”), and through spotting its shortcomings and anomalies as well as the contradictions into its fabric. As to the exterior sources, we have noted the critical foundations and principles espoused by Shahrour to deconstruct the Sunnah, through his attempt to inspire the current, contemporary Islamic applications, mainly prevailing in the orientalist thinking, and to use western critical and materialistic approaches, including among others, philology and historicism. We have also noted the position statement of Islamic scholars, and their radically critical views on Shahrour´s thesis, stressing that early Muslims were initially aware of such issues to which they offered innovative solutions.

The purpose of this study is to show that the tolerant islamic law is built on facilitation while it avoids rigorism and hardship. Its importance stems from the fact that it sheds light on Said ibou loub efforts in this field since he is truely considered an impartail scholar who studied islamic law deeply.For though he emphasises evidence but does not neglect in his deductions and choices the islamic law legal objectives of facilitation and removal of hardship. Furthermore , he combines looking into the partial evidence and considering the global rules on which islamic law is built. He had , may the Almighty have mercy on his soul,a comprehensive perspective which brings together reverence and commitment to the scripture while deepening its undestanding and deducing the purposes and the objectives governing it.

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