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Modem humanism experienced unmatched currency on the global intellectual arena, the matter that was nothing but exporting ideological visions. The version of humanism unrelated to God and faith is a new project seeking to lead human society astray. The proof for this could be found in the various ideological schools dominating the international scene. Such orientations were the product of modem humanism and the philosophy of revolt and meaningless, where moral values were a target for tools of intellectual destruction. As such, human rights became a means to liberate the human being from the shackles of religion or the church; the legitimate contract between sexes became boring and strange, since human nature always desires change; legislation was dominated by degenerates who seek to legitimize their conduct; and finally new morals became an attempt to bypass the crisis of the absolute in classical ethics. Hence, we found that the brand of humanism called for by father Anawati returns humanity to its common natural, intellectual, and cultural origins. Evidence for this could be sought in Christian and Islamic anthropology. I tried in this article to cover the foundations, upon which father Anawati based his contractual humanism supported by monotheism and unity that characterized such a great personality.

سعى البحث إلى التعرف على قضية الحوار عند الأب جورج قنواتي. تضمن العرض المنهجي للبحث تقسيمه إلى مدخل وثلاثة مباحث، تناول المدخل حياة الأب قنواتي ومؤلفاته، وبدأ بعرض سيرة ذاتية عنه من حيث الميلاد وموطنه، وعمل الوالد، انتهي من البكالوريا والتحاقه بكلية الصيدلة، واستكماله مسيرة الدراسة بجامعة ليون بفرنسا، تحدث عن تفاصيل حياته حتى وفاته، ثم مؤلفاته. كشف المبحث الأول عن دواعي الحوار وطبيعته عند الأب قنواتي، الأول الحوار الديني أو الحوار بين الأديان، الثاني الحوار المدني أو الحوار بين الأفراد، الثالث الحوار الحضاري أو الحوار بين الحضارات. وتحدث المبحث الثالث الحوار عند الأب قنواتي، والرؤية المستقبلية للحوار، والمقترحات أهمها الأول على المستوى الإعلامي والبحث العقائدي، والثاني على المستوى الاجتماعي والمدني، الثالث على مستوى أعمال البر والفضيلة، والرابع على المستوى الحضاري والثقافي. واختتم البحث بالتركيز على أهم النتائج، اتضحت سمات المرونة الفكرية ومعالم السعة العقلية في شخصية الأب قنواتي، فكان أبعد ما يكون عن المصادر على آراء الآخرين أو نفيها أو دحضها. كُتب هذا المستخلص من قِبل المنظومة 2022\"

The person of father Anawati, whose lectures I attended in Rome during the 1960 's, influenced my choice of Islamic studies, and in specific the study of the Egyptian mystic Ibn Al-Farid. I try here to portray the features of his personality that taught us that were are all indebted to a common human civilization. He considered his work in the field of Arab Islamic philosophy a struggle against all sorts of intellectual closedness. He liked to describe relations between East and West as a continuous dialogue of civilizations. There stands behind the dialogue between civilizations another important dialogue between reason and faith, and his work 'The Philosophy of Religious Thought represents a model for this dialogue between reason and faith. It will do us good to view his conception of reason in Christianity and Islam based on this work.

There are three reasons at least that reveal to us why Georges Shehata Anawati was an exceptional person. He was an oriental Christian who spent the better part of his life studying the conception of Islam in the Christian world. He made a great contribution in the argumentation about Islam and non-Christian religions during the second Vatican Council to assist the Catholic Church in reaching a positive view about this issue. He understood at a very early time that the encounter with the world of Islam will be very much easier, if we positioned ourselves on the cultural not the religious level. Anawati found his path (1905-1934) as he converted to Catholicism by the end of his adolescence and entered the Dominican order from its widest door. Anawati was influenced by Taha Hussein and the French orientalist Louis Massignon. His encounter with Jean Mohamed Abdel Jalil directed his course.

This study deals with the concept of dialogue, trying to compare between Georges Anawati and Giuseppe Scattolin, by applying Martin Buber's philosophy of dialogue. As such, it starts with a theoretical framework taking as its anchor Buber's notions of Thou and It. Then, it compares between the temporal horizons of both thinkers, their specification of dialogue partners, and their conception of the dialogue process. Finally, the conclusion seeks to evaluate the dialogue concept of both thinkers according to Buber's notion of mutuality.

If we contemplate the life our thinkers, we will find two sorts: one that enjoys fame and seeks it; and the other on the contrary finds consolation in intellectual production. Father Dr. Georges Shehata Anawati best represents the latter sort. This is a necessary introduction, so that the reader realizes the bright aspects of the life and thought of this man, who represents Egypt in many of the -universal academic conferences, inside and outside Egypt. He has become Egypt's intellectual ambassador. Father Anawati returned to Egypt in 1944 at the moment of foundation of the Institute for Oriental Studies to become its director and editor-in-chief of its periodical MIDEO. Since father Anawati belongs to the Dominican order, he is deeply versed in the study of Aristotlian and Thomist philosophies. Regarding his scientific and intellectual activities, he became a standing member of the committee in charge of editing A verroes's Arabic works, of the history of science committee, of the Egyptian scientific council, the papal council for culture at the Vatican, and of the committee for editing Avicennia's Book of Healing. He was also a counselor for the Vatican's secretariat for non-Christians. Anawati edited several significant philosophical texts, chief among them are Avicennia's Booking of Healing, the Categories, the first part of Theology, and the Book of the Soul. Anawati's method of editing classical works can only remind us of the method used by top orientalists like Maurice Boige,'who spent his life editing classical texts in philosophy, and Monk, who edited Maimonides's \"Guide of the Perplexed' . Father Anawati authored and translated several books and articles that no scholar can overlook in Arabic, English, and French. Examples of these works are: Christians in Egypt, Christianity and the Arab civilization, the Philosophy of Averroes in 'The history of-Arab Philosophy' published in Rome, the authenticity of Averroes's faith in the light of the dispute between Muhammad Abdu and Farah Anton, Islamic-Christian dialogue, Introduction to Islamic Theology co-authored with Louis Gardet, and Introduction to Islamic Mysticism. In the field of history of Arab science, he published a set of pioneering studies, among which are: Chemistry of Avicennia, Eyes treatment of Hunainibnlshaq, Arab history of pharmacy, editing the Arabic text of Averroes's summaries of Galen's medical treatises and their translation to English in cooperation with Dr. Paul Ghalioungui, an article on Al-Biruni's book on stones, and a chapter of the history of science in Islam in a work on the history of Islam published by Cambridge University. This study focuses on Anawati's views that confirm his enlightened and rationalist orientation rib al so deals with^his classification of philosophical schools, his strong faith in reason, and his refusal of studying the effect of our thinkers on Western thought as futile attempts. It dwells on the issue of reconciliation between religion and philosophy, and here Anawati settles the dispute on Averroes's influence on Thomas Aquinas, by confirming that the latter fell under the influence of Avicennia. Finally, it analyzes the subjects included in his work on Christianity and the Arab civilization.

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.

Ahmad Amin described father Anawati 'Works of Avicennia' as 'a glorious work that was produced through a monasticism of science just like the monasticism of religion'. Indeed what really is amazing about this unique researcher is his great ability to bring together faith and science, or to be more accurate devotion to faith and devotion to science, in the same way like the great figures that he came in contact with. His double monasticism never prevented his eager involvement in the problems of society and humanity. He took as one of his cultural and spiritual obligations to pave the way for a real dialogue between religions. He did not wish to confine himself to the religious Weltanschauung, with its two components of theology and mysticism, but opened himself up to the rationalists Weltanschauung, with its two components of science and philosophy all alike. His attachment to Thomist thought and passion for it express the Egyptian spirit engulfing both Christianity and Islam. One does not expect of father G. Anawati to be an Averroist, for he publicly declared his preference of Avicennism and toAverroism. Such matter comes as no surprise due to his affiliation to the Dominican order, which made him a follower of St. Thomas Aquinas, who leant to Avicennia and mounted bitter critique against A verroes. The marking feature of Anawati's 'Works of Averroes' is that it presents an almost complete catalogue of the writings of Averroes, whether manuscripts and published works in the original Arabic language or Latin translations directly from Arabic (P. 263) or from Hebrew (269-75), starting from the 13th century to the age of Enlightenment (277-93). He goes furthermore to explain how the reading of Averroes's work in the medieval West led to the rise of Latin Averroism. \"The great work father Anawati presented, which was absolutely the most significant achievement in recent years, is not in our opinion more than reclaiming and collecting the content of former catalogues. He presented absolutely nothing new with regards to the writings of Averroes or his suspected manuscripts or their temporal order, he was not even concerned with the problems presented by the Averrosist texts nor the confusion, misunderstandings, and vagueness they contained\". Nonetheless, his work was a starting point and invitation for future works to fill in his gaps, among these works there is 'The Averrosist Text' of Al-Alawi and 'Averroes the Grand Son: A Documentary Biography' published in Casablanca in 1999 by Muhammad Ben Sharifa.

Observable from father Anawati's early beginnings are: his scientific interest in chemistry and the interaction between the various elements; and at the same time his strong inclination in unearthing the relationship and dialogue between religions, especially Islam and Christianity. All this exhibits itself in many of his works to the extent that ail along his long and prosperous life he asserted the nature of chemistry between emotions, hearts, and souls. In this study composed of four parts, I shall review in the first part the philosophical enterprises of the scientist and philosopher father. The second part will deal with the logic of dialogue and communicative philosophy as follows: dialogue, principles of civilizational dialogue, Arab civilization and Christian civilization, one universal civilization, culture of variety, kingdom of Man, philosophy of tolerance, human dignity, freedom of conscience, and world peace. I shall dwell in the third part on the problems that formed the main pillar of father Anawati's work, and these are the following: religion and philosophy, understanding the other, one-dimensional culture, dialogue between civilizations, dialogue between Christianity and Islam, clarifying the steps for an Islamic-Christian rapprochement in the aim of founding a better world based on a faithful humanity, and finally the problems of Arab culture. In the final part, his intellectual and scientific works lay bare how they embodied his, ideas and expressed the basic problems he lived for.

هدف البحث إلى التعرف تراث الإسلام عند جورج قنواتي. قدم البحث انطلاق جورج قنواتي من تصور الوحي كأساس كل ديانة تفصح الإرادة الإلهية فيها عن نفسها من خلال الحقائق الأبدية التي تتضمنها، وهو ما ينعكس تأثيرًا على العقل الإنساني الذي يحاول تفسيره وفق الإطار الزماني الذي يحكم العقل في التاريخ؛ حيث شكلت هذه القضايا في نظره موضوع للفلسفة وعلم الكلام والتصوف في تاريخ الفكر الإسلامي. واشتمل على محورين، تناول المحور الفلسفة والتي تتميز بمميزات مشتركة بين جميع الفلاسفة المسلمين في المشر أو المغرب؛ فقد كان مبدأ منطلقهم الحقائق القرآنية وتعاليم الإسلام المتعلقة بالحياة اليومية. وأشار المحور الثاني إلى علم الكلام الذي ينظر إليه من الناحية العملية فيجد له أغراض نسبيًا مثل علم اللاهوت ويقسمه إلى خمسة مراحل وهي، مرحلة العقائد، ومرحلة المسائل الكبرى، ومرحلة شرح العقائد مع كتاب الفقه الأكبر الثاني، ومرحلة الرسائل في الرد على الزنادقة، ومرحلة مسائل المعتزلة. واختتم البحث بالإشارة إلى عرض الأب جورج قنواتي تأثير التراث الإسلامي في أوروبا عن طريق حركة الترجمة؛ حيث قدم ملاحظتين بمثابة نتائج عن بحثه في الفكر الإسلامي وهما، يعتبر الفلسفة الإسلامية مرحلة هامة من مراحل تطور الفكر الإنساني وجهود الفلاسفة المسلمين محاولة لتجاوز حدود الذات، والمؤلفات الصوفية الكبرى ستلقي استجابة من القلوب الجميلة المتعطشة والمتشوقة دوما للمطلق. كُتب هذا المستخلص من قِبل المنظومة 2022