جستجوی مقالات مرتبط با کلیدواژه « ابن رشد » در نشریات گروه « علوم قرآن و حدیث »

One of the issues that some scholars have considered in interpreting the verses of the Holy Qur’an is interpretation. Due to the frequent use of the word Interpretation in this Bible, Babi was opened in this regard in the works of Muslim thinkers, which have similarities and differences. Averroes is one of the Islamic thinkers who has greatly influenced the Maghreb by translating and describing Aristotle's works. He is known for his eloquence in response to al-Ghazali. In the same region and shortly after Averroes, Ibn Arabi, who puts forward very deep and fundamental ideas in mysticism, also pays attention to Religious Interpretations. This article uses a descriptive-analytical method to examine the ideas of Averroes and Ibn Arabi about the requirements of the interpreters. The findings of the discussion are the commonalities of Averroes and Ibn Arabi's views on the inner attention of some religious texts that are formed by the people of Interpretation. Differences in their rational and intuitive method of Interpretation. Averroes refers to the philosopher as a person of Interpretation, and Ibn Arabi refers to the mystic as a comprehensive example of Interpretation.

To modify of the apparent meaning of the Holy Qur'an and the other semantic substitution that contained in its ventricle, are one of the important concerns of religious scholars. In spite of the opposition of some scholars in various Islamic groups, religious paraphrase advocates have explained and justified it. The question of this research is that: The believers to paraphrase assent in Holy Qur’an in the replacement of the inner meaning rather than the apparent meaning, what issues they should consider. This investigation uses a descriptive-analytical method and with reference to library resources, compares the Ibn Rushd and Mulavi perspectives on the characteristics of the advocators of paraphrase.The findings of this research are that both scholars believe in paraphrase in Holy texts. Ibn Rushd as a Muslim philosopher,   considers one of the most important conditions of the advocators of paraphrase to be familiar with intellectual reasoning. On the other hand, Mulavi as a Muslim mystic, considers the most important characteristics of the advocators of paraphrase as a way of mystical intuition.

Since the beginning of Christianity, there has been a dual approach tophilosophy, which is even witnessed in the gospels. Christianity is primarily areligion,its doctrines are about salvation,love of God, it is differentfrom the abstract, theoretical systems such as the philosophical Greektradition which claim that rational knowledge relies on logical reasoning.Acknowledging that the rational conception of faith has been a commonpoint among many medieval philosophers, this paper seeks to examine howthe metaphysical knowledge of man, which he has gained through revelation,is related to the natural knowledge that is achieved through senses,reason.

In continuance of the topic of “the relation between intellect and religion” in the realm of practical sciences – specially Politics, the issue of “place of intellect and Shar’ (Religious Law) in setting the hierarchy of sciences” is of high importance in such a way that any interpretation of this relationship leaves an undeniable effect on categorization and of various knowledge and knowing their position. With formation of translation movement and transition of Greek knowledge to the Islamic world, some of the noticeable thinkers of Islamic civilization, have proposed new categorizations of their various contemporary knowledge on basis of their principles and hypotheses which has been due to the mastery of Shariah and its explaining knowledge; Fiqh. Naturally, in such a viewpoint, the science of Fiqh is considered a religious and civil foundation for the politics. Ibn-e Rosh Andulusi, the Masha’i philosopher and the 6th century great jurist is one of the Islamic thinkers who, although didn’t write Ehsa-Al Olum like Al-Farabi, but we can arrive at typology of political science for him with referring to some of his works. With seeking for response to the question “what is the place of Political knowledge for Ibn-e Roshd in the hierarchy of sciences?”, this paper follows the hypothesis that practical Hikmah (Ethics and Politics) and the science of Fiqh are considered “civil knowledge” because of their sharing of “Fazilah” (superiority) being the end.

In this paper, we will analyze and review the intellectual system of Ibn Rushd and its influence over the progress of Iranian-Islamic community. First, the main tenets of the thought of Ibn Rushd will be explained and then the central elements of his scholarly system will be mentioned. Although rationality has a high rank in his thought, but this rationality is not at odds with the religion and the revelatory teachings. In his view, the religion and the reason are consistent with each other; because the reason is also a sacred category and has its root in heavens. Next, the borders of the category of progress will be discussed and modern and Islamic interpretation of the progress idea will be presented; in this part, will be explained that the borders of progress in Iranian-Islamic community will be set based on attitude and world view of that society. In the following step, superiority of Iranian-Islamic community's criterion for progress over the modern criterion for progress will be proved and finally the influence of the intellectual system of Ibn Rushd over progress of Iranian-Islamic community will be analyzed.

After Ibn Tofeil and Avempace, Ibn Rushd an Andalusian polymath, continued the crucial task of philosophy in the west of Islamic territory in 12th century. By studying his works one is led to his novelty and interesting thought in both of theoretical and practical philosophies. Using descriptive method, the present article is to draw attention to one issue in his practical thoughts namely felicity as an important problem in the domain of normative ethics. To this end it is essential to explain the characteristics, components, presuppositions and types of felicity. Ibn Rushd lists three qualities of goodness, supreme good and self-sufficiency for felicity. It seems that the nature of felicity is of several ingredients oriented toward single inclusive purpose. To him felicity presupposes purposefulness of acts, unity of ends, its relation with perfection and the theory of virtue. On the basis of these considerations, Averroes held felicity of various types such as theoretical, practical, metaphysical, individual, social, worldly and otherworldly, certain and conjectural, innate and volitional sorts of felicity.

This paper is concerned with the methodology of the social thoughts of Ibn Rushd. Ibn Rushd was one of the philosophers of the Western part of the Islamic world and one of the commentators of Aristotle’s works. His methodology was different from that of the philosophers of the Eastern part of the Islamic world, such as Ibn Sina. His growth in a family of scholars and the occupation of significant governmental positions provided grounds for his academic promotion and the propagation of his thoughts about the issues of his time. Monotheism and the belief in the prophecy in addition to teleology and the belief in the intellect and revelation—as two important epistemic sources—were influential principles on his methodology and thoughts. Interpretation, demonstration and the critical method were Ibn Rushd’s methodological guides to which he was committed and which he followed in his social thoughts. The reconciliation between religion and philosophy and the illustration of the utopia were problems to which he answered by using these methods.