جستجوی مقالات مرتبط با کلیدواژه « نص گرایی » در نشریات گروه « علوم انسانی »

Rationalism and textualism are among the most challenging topics in the history of Islamic thought and have shown their first signs and fruits in the thinking and practice of the Companions of Al-Aathar and Mu'tazila. In this article, after presenting the most important types of Sadeghain's encountering with these two groups, matching the types is on the agenda in order to open the way to analyze the commonalities and differences of the encountering. The hypothesis of the research was that the common approach of Sadeghain in relation to the leaders of the companions of the work was based on referring to the prophetic tradition for religious understanding; Along with a measured confrontation with the Mu'tazila due to the necessity of reforming the way of using reason and intellect in religious understanding. The findings of the research show the many types of convergence with the companions of Aathar against the many types of divergence with the Mu'tazila. Of course, apart from hadith and rational approaches, other variables have been effective in the type of encountering with these two sects.

Understanding Hadith’ enjoys a high ranking position among Shia scholars; however, Shia hadith thinkers’ understanding of the hadiths including religious hadiths is different. Some of the differences in understanding stems from hadith interpreters due to their diversity in their level of understanding people, their tendencies, the principles, and attitudes. What seems to bear significance is the difference in principles and foundations and the encounter of Shia scholars with narrative texts, which plays a significant role in the diversity of understanding the hadith. Among all these approaches, the discourse of textualism and rationalism of the 4th century scholars such as Sheikh Sadouq and Sheikh Mofid in the face of theological traditions are much discussed. It is obvious that the views of the holders of these two attitudes will lead to different understanding of the theological hadiths since the result of the textualism would be to stop understanding the text of some theological hadiths, and the result of of rationalism in the hadith will be the expansion of theological knowledge and evaluating it by means of reason. Having conceptualized understanding, rationalism, and textualism, the present study has used the historical and analytical sequence to examine  the distinctions of textualists and rationalists in some indexes including their conceptions and view on the acceptance of hadiths, as well as evasion from rationality through Ijtihad in theological hadiths, which causes different understandings in hadiths with regard to issues such as possibility of error on the part of the prophet, the deeds of servants, and the creation of souls before bodies.

Simply speaking legislative history is the history with regard passage of a particular legislation. It includes: the government's statement of reasons for a bill and the legislative antecedents statutory provision under consideration; pre parliamentary materials relating to the or the statute in which it is contained, such as reports of and commissions reviewing the existing law and recommending and; parliamentary materials such as the floor debates in the legislature. In our legal system, the validity of the legislative history in legal interpretation is somehow considered as unquestionable presupposition. Therefore, the institutions responsible for interpretation, including the Council of Guardian, feel committed to it. Despite the role of legislative history in legal interpretations, its nature, types and criteria are unclear and unresolved. In this article, I first provide a precise definition of legislative history and its types, and then try to convince you that any reference to legislative history in interpretations is misleading. For, first, there is no such thing as the intention of the legislature to make legislative history a means of collecting it; Secondly, assuming the existence of the intention of the legislator, such a thing is not accessible to the interpreter, and thirdly, assuming that it is accessible, the search of the intention of the legislator through the legislative history has no unconstitutional.

In the Abrahamic religions - particularly Islam and Shiism- we encounter two general approaches and attitudes towards religious texts: "textualism" and "rationalism." The textualist approach gives centrality and authenticity to the text in understanding religion, emphasizing the subordinate nature of reason, while the rationalist (moderate) approach, while adhering to the text, also recognizes the importance of reason in discovering religious knowledge. In recent century, the Qom seminary has witnessed the presence of these two currents in the arena of Mahdism studies. The rationalist moderate movement has established reconciliation through criticism of the monolithic approach of extremist text-oriented thinkers, linking the beliefs of Mahdism to the balance between reason and scripture, and stability and dynamism. Scientific struggles have dominated the extremist traditionalist movement. This progressive research aims to discover the prevalence of the moderate rationalist movement over the extremist textualism orientation in the scientific domain of Qom Seminary in relation to Mahdism. It delves into describing and analyzing the implications of the prevalence of rationalistic thinking over textualism in this doctrine and is based on library and documentary studies; it will be descriptive-explanatory in terms of research methodology.

The article introduces the Karaite sect in Judaism, which emerged in response to the growth and final compilation of the oral tradition (Talmud) in the 8th century CE. The Karaites, under the leadership of Anan ibn David, believe only in the authority of the Bible and do not consider tradition or the oral Torah as valid sources. They adopted a literalist method for understanding the Bible and were more strict in religious practices compared to other Jewish sects. However, the Karaites' emphasis on individual freedom to interpret the Bible in the light of their own understanding led to a lack of cohesion and unity among them, resulting in various and sometimes conflicting thoughts within the sect. The article aims to examine the genesis of Karaitism and Jewish scripturalism, which played a significant role in the history of Judaism.

How do new technologies affect the way we interpret legal texts? This is, on its face, an enormous question. Technology and science are ever-expanding in a rapid pace but, legislatures are often one step behind. This fact raises an important question: How do emerging developments in science and technology affect the way we interpret legal texts? One could fill many volumes in an effort to engage this issue in a serious way. But we can also learn a great deal about the larger subject by asking a more modest question: Can general old terms cover emerging developments that did not exist before? In this article, we, firstly, show applying general terms to emerging developments is an accepted method in Imami jurisprudence and American law. Secondly, a distinction must be made between emerging developments that could not have been dreamed of before or seemed impossible and emerging developments that could have been anticipated by an ordinary man.

The use of reason in religion has always been a serious issue that some have basically denied its effectiveness and with their critiques have sought to undermine the rational understanding of religion. They consider the dignity and status of intellect in expression, but in practice and in relation to the use of reason in the realm of religion, they have relied on textualism and focused on religious texts. On the contrary, some have considered intellect as one of the sources of religious thought along with religious texts and spiritual perceptions. The present descriptive and analytical article, regardless of the doubts and controversies in the field of rationalism, seeks to explain that rationalism in legislation and religious knowledge is related only to the epistemological dimension of religion and is responsible for discovering and recognizing the rules and not for setting them. Therefore, only from this perspective, the historical course of the use of reason from the time of the Prophet until now can be proved and explained. Naturally, clarifying this issue will have a great impact on explaining the dignity of intellect and rational arguments in relation to the tradition.

Violence and extremism in the guise of religion has a long history, as old as history of religions. However, its expansion in the last century has become a serious challenge to peace and the peaceful coexistence of religions. Insisting on a Literal interpretation approach to biblical prophecy is not a universal method. Most Christians, both Catholic and Orthodox, and many branches of Protestantism have a different approach to dealing with it. They often interpret these texts in a "spiritual", "allegorical", "historical" and "retrospective" way. There are many movements in Christianity, such as fundamentalism, that claim religious purity. They interpret the Bible in a textual way (especially its apocalyptic prophecies). The result of this attitude has in many cases been the emergence of violent and extremist religious tendencies. Acceptance of this method also has its own theological consequences, including the need to fulfill the preconditions of these predictions. This analytical-critical article tries to show the connection between the fundamentalist interpretation of the Bible and the formation of religious violence among fundamentalists, especially "Christian Zionism".

Punishment has always been used as the strongest reaction of the criminal justice system to offenders, and each legal system pursues a specific goal in sentencing and sentencing based on its intellectual-philosophical foundations. So that the purposes of punishment also form forms of punishment. The main goals, principles and forms of punishment that are mainly implemented in society, represent the characteristics and nature of that society.After the victory of the Islamic Revolution, the Iranian penal system, without presenting any model theory for criminal policy and without determining the main purpose of criminalization and punishment in order to implement the fourth principle of the Constitution, following the jurisprudential views of textualists punish the principles of customary law It set aside the guarantee of the performances used in its criminal arsenal in accordance with the Islamic legal system. While examining the amount and type of these punishments, many contradictions and divergences between the Iranian penal system and the Islamic legal system are observed. On the other hand, gradually due to the emergence of new jurisprudential views, legal objections, as well as international pressures, problems in implementation and ultimately realism, the Iranian penal system using a special kind of expediency to modify, convert and reduce punishments without considering the effects And its consequences have taken action.

The school of separation is a new school. It is considered by some scholars to be the continuation of “Learning School of Khorasan” or “Learning school of Ahl-ul-Bayt (AS)”, which began at the time of Mirza Mahdi Gharavi Isfahani, but not a new school. It is based on the idea of introducing the Holy Quran and the Sunnah as the only sources of knowledge. The school of separation is considered by the opponents as the new variation of traditionalism, because its emphasis on citation to the appearance of the Holy Quran and the Sunnah as the only sources of knowledge reminds of the promotion of externalism. There are two basic differences between two schools of separation and traditionalism. First, the separation school, contrary to traditionalism, accepts the function of wisdom in some stages. Second, it does not deny ijtihad and principles of Islamic jurisprudence (Osul) as traditionalism does, even if they result in the limitation and weakening of the principles of Islamic jurisprudence. However, the most common undeniable characteristic of these two schools is textualism and their emphasis on the citation to the appearance of the verses of the Holy Qurans and Islamic traditions.

However, the origins of fundamentalism are in Protestant American society in the second decade of the twentieth century but due to the spread of this concept to other religions and also its application in non-religious areas, fundamentalism has become one of the major concepts of the last few decades. As a result, it is far from its original meaning and needs to be redefined. What is Islamic fundamentalism and what are its indicators? The main question of the article is that eighteen experts have been referred to answer it. The content analysis of the interviewees' answers has led to the conclusion that although Islamic fundamentalism has many indicators, there are four indicators: "Literalism", "use of violence", "building a society based on Sharia" and "opposition and "Fight against modernity" as its main indicators, Thus, Islamic fundamentalism is any literal individual or group opposed to modernity that seeks to build a society based on sharia and uses violence to achieve this goal.

In the Imamiyyah belief system, the teaching of the Word of Ismat is one of the fundamental issues of the Prophet and Imamate. From the beginning, it has been the concern of Islamic scholars and scientists, with special consideration and with different approaches, especially the Shiites who regard infallibility as one of the conditions of the Imamate, and all of them have agreed on the principle of its belief, but about its realm, with different approaches have commented and disagreed. Among the approaches, two approaches have played a decisive role in the theological discourse, one the rationalist approach of Baghdad theologians, and the other the narrators approach of Qom scholars, of Sheikh Mofid theologians and Sheikh Saduq narrators as prominent personalities, each belonged to a school which was effective in the history of the Imamiyyah, were selected, in order to examine their views on the realm of infallibility, to show their commonalities and disagreements in various ways

In contrast to textualist scholars, stating that the meanings of the Quran are fixed and unchangeable over time, hermeneutic historical approaches argue that the meaning of a particular Qur’anic verse (or hadith) is, to a large extent, indeterminate and is related to the historical-social context of the time of revelation. According to the latter, in addition to the linguistic analyses, other issues including hermeneutic, historical, and literary theories are studied as well. Those scholars who follow such approach are in a variety of backgrounds, e.g. Fazlur Rahman, Muhammad Arkoun, Muhammad Shahrour, Amina Wadud, Asma Barlas and Khaled Abou El Fadl. Although all these scholars can be classified in one range, their views and understandings of the Qur’an mainly vary. The present paper, based on the analytical-descriptive method, aims to show the differences between this approach and the contexualists’, presenting a short analysis of the former’s views.

In terms of their views on the sources of religious thought and based on the approach and methodology, scholars are classified as a Rationalist and Textualist. Muhammad ibn Hasan Saffar and Shaykh Saduq among theologians and early Shiite scholars in Qom had a privileged position. While both were theological Textualists and their main task was to quote and publish Hadith and related works, but it should be taken into consideration that their rational function were different and Shaykh Saduq took more benefit of ration in religious teachings than Saffar. Shaykh Saduq unlike Saffar, recognized more function of ration in the area of religious teachings and used ration in Inference, explanation, proof, rejecting the doubts and contradictory opinions. Numerous scientific trips, his confrontation with scholars of different religions, also communication with rulers and participating in debates are of the issues that provide the suitable ground for further Sheikh Saduq's tendency toward ration compared with Saffar