جستجوی مقالات مرتبط با کلیدواژه « عقل اول » در نشریات گروه « علوم قرآن و حدیث »

Comprehensive Ijtihad (Jurisprudence) interpretation is a comprehensive approach to interpretation in terms of the methodology of interpretation and employs various interpretive sources to discover the true intent of God. Since reason holds a significant and foundational position in this interpretation, examining the functions of rational reasoning becomes essential. The utilization of reason in Quranic arguments and rational indicators in interpretation serves the purpose of uncovering the meanings and objectives of Quranic verses, emphasizing the function of rational reasoning as a valid source of knowledge. This study, employing a descriptive-analytical method and through data collection procedures such as library research, data extraction, as well as referencing credible documents, investigates the most important functions of rational reasoning in comprehensive Ijtihad (jurisprudence) interpretation. The use of reason in resolving apparent contradictions in verses, the utilization of rational indicators (intuitive knowledge and conclusive arguments) in interpretation, applying the principle of “implementation and adaptation”, as well as the discovery of rational requirements within Quranic verses are among the key functions of rational reasoning.

Ahmad Ghabel is one of the modern religious thinkers in Iran, and according to the basis of his opinions and thoughts, he can be considered one of the supporters of the neo-atzali trend. In the derivation of jurisprudence, he attaches a special function to the independent intellect, and relying on his rationalism and special foundations, he has presented special opinions regarding the issues of Muslim women in various jurisprudential issues. Including; The possibility of changing the ratio of inheritance between men and women in the event of a general change in the economic relations of the family and the absence of the obligation to cover the head and neck of women. In the present research, by descriptive-analytical method, Ahmad's jurisprudential foundations can be extracted and some of his views on women's issues have been examined and criticized. The result was that some of Ahmad Qal's opinions regarding women's issues, which are influenced by his presuppositions and neo-atzali foundations, can be criticized and revised, and on the other hand, some of his opinions, such as the opinion on the non-superiority of men based on their stature, It is in agreement with the Qur'an and the life of the Prophet(PBUH) and is confirmed.

Wahhabism, as one of the active sects in the current era, has bizarre views in the realm of reason. Wahhabi's point of view about reason can be examined in two axes: First, the function of reason from the viewpoint of Wahhabis, using reason in understanding religious texts; Second, whether or not reason is a source of reason from the view point of Wahhabis, who Muhammad bin Abdul Wahhab and his followers did not accept the authority of reason as a source of knowledge. Being reason as a source of knowledge can also be examined in two aspects: theoretical , and practical reason; Since it may seems that many rational arguments have superficial contact with religious texts, the Wahhabists say that what conflict with religious text is not reason, Rather, it is an illusion that has appeared under the cover of reason, thus, it should not be called reason. Wahhabis consider rational reasoning correct if only it supports and agrees with the Narration and Hadith. In the field of Practical Reason, although many of them have considered goodness and ugliness in practice, but never confess to it theoretically.

In religious discourse, the presentation of miracles has always been discussed as one of the signs of Prophethood. With the end of Prophethood, the question arises of how to manifest the divine nature of the call to someone who has not experienced the era of the Prophets, especially the last Prophet. How can the divine nature of their invitation, and particularly the last Prophet, be made clear to humans so that they can be convinced to follow their teachings?
To answer this question, it is important to consider that what never becomes obsolete and always holds unlimited attraction for humans over the years and centuries is “knowledge and understanding.” One of the most important characteristics of modern humans is their complete attention to various scientific fields.
Therefore, the Almighty God, to confirm the mission and authenticity of the call, has made humans of all ages after the Seal of the Prophets (peace be upon him) guided by the knowledge and understanding contained in His revealed book. The Holy Quran has provided clear explanations in various scientific fields, indicating the fact that revelation to the noble Prophet (peace be upon him) is not limited to the people of the past and a specific era; rather, it is a guiding light for all humans in all periods until the Day of Judgment.
The Holy Quran’s references to the realities of the natural world, which are among the discoveries of humans in the modern era, as well as the fundamental concepts it presents in the field of human sciences, provide sufficient and clear evidence for those who seek knowledge and justice in the modern era to discover the divine nature of this book and consider its teachings as a guide to their happiness. For these important purposes, the Holy Quran has never interpreted such evidence as miracles; instead, it employs words like verse, clear sign, light, and evidence, all stem from the root of knowledge and awareness.

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.

Seyyed Razi has given the 80th sermon of Nahj al-Balagha by Amir al-Mu'minin, peace be upon him, and in condemning women in this honorable book. The most important focus of this sermon is blaming women for their imperfect intellect, imperfect faith, and incomplete financial benefit and in the end, he has a moral advice not to consult with women even in good matters. Many researchers consider the most important reason for this sermon to be the role of Aisha, the wife of the Prophet, peace be upon him, in the Battle of Jamal, which killed a large number of Muslims. One of the most important features of the Eighth Sermon is the arguments that apparently, it has a Quranic analogy and for many years, prominent thinkers and scholars have explained and interpreted it. The purpose of this research is to examine the arguments of the Holy Quran and remove the dust from the divine work of Nahj al-Balagha, which is the best spiritual book of Shiites after the Quran. The research method of this research is content analysis, and the results showed that the Eighth Sermon is completely contrary to the verses of the Holy Qur'an, since the infallible speech cannot contradict the Quran, as the result, it cannot be issued by Amir al-Mu'minin, peace be upon him.

The aim of this research is to infer the foundations of social justice based on practical rationality from the perspective of Allameh Tabatabaei. This qualitative study utilizes the practical inference method of Frankena to elucidate the topic. To achieve this goal, the concepts related to practical rationality in the works of Allameh Tabatabaei are examined, and the foundations of social justice are inferred in two categories: pre-social foundations and post-social foundations. The pre-social foundations include the employment of knowledgeable individuals based on the governing laws and the fair service and interaction with peers, the credibility of social justice based on rational sciences in the course of sound nature, religious justice by instilling faith in rights and practical obligations, and individual justice through acquiring virtuous ethics through scientific indoctrination and practical repetition. The post-social foundations encompass social justice by placing each member of society in an appropriate position and ensuring equal rights, political justice in terms of the participation of members in establishing the government, appointing officials, and legislating within the framework of divine regulations, ownership through legitimate human possession of their properties, economic justice through growth and development of accessible wealth in accordance with Islamic principles and collective interests, and social rights by forming families for the preservation of future generations.

Although moral propositions are sometimes inferred from a scriptural source by moral scholars and jurists, reason also would be able to get involved in this procedure. The present research seeks to show how reason can be used properly to examine scriptural texts for acquiring moral knowledge. In ethics works, not much attention has been paid to this matter and the general roles of reason have been explained. This study aims to explain reason’s various roles as an instrument for understanding scriptural texts. For this purpose, adopting a descriptive analytical method, we refer to some moral texts to find different cases in which reason is employed for making sense of scriptural texts. With some in-source methods, reason may infer and explain moral propositions. To understand moral scriptural texts, reason can perform an inferential function (an appeal to outward meanings; discovery of entailment), an explanatory and defensive function (esoteric interpretation; answer to the doubt), and an accrediting function..

One of the characteristic features of contemporary Abab Maghrebi New Mu'tazilites interpretations is the comprehensive critique of the Sunnah. New Mu'tazilites arguments regarding the critique of the Sunnah can be divided into two categories: some reasons share a critical perspective on the text of the Quran, while others specifically target the Sunnah. In the first category of critical reasons, New Mu'tazilites raise the issue of the fluidity of meanings in texts related to the Sunnah. In the second category, they address the relationship between religion and modernity (Sunnah and modernity), claiming both the lack of sanctity in the Sunnah and a reduction in its valid scope. The research findings indicate that the foundations of the rationalist New Mu'tazilites interpretation, such as their understanding of the Sunnah, belief in historicity, hermeneutical principles, and the scope of the Sunnah, are all subject to criticism. This study aims to depict and examine the contemporary Arab Maghrebi New Mu’tazilites movement and their approach to the Sunnah using a descriptive-analytical and critical methodology and its drawbacks.

Intellect, as one of the tools for human recognition and knowledge, has a high standing among philosophers and thinkers. Respecting the status of intellect, Ibn ‘Arabī deems speculative intellect as powerless in knowing God. He believes that intellect has two positions in recognition of the Exalted God: first, the station of perception; and second, the station of acceptance. He views intellect powerless in terms of perception and recognition of the essence of God and some stages of His identifications and manifestations; but he also maintains that intellect is able to recognize God in terms of perception and in this perspective he does not believe in any limitations for it, even though the accepted subject would not be arguable and provable with the perceptive position of intellect. As one of the eminent Muslim philosophers, although Mullā Ṣadrā also maintains a high status for epistemology, he claims, by accepting limitations of intellect and rejecting absolute authority for it, that man can by means of rational recognitions move toward perfection of his soul and pave the way for perceptions beyond intellect. With reliance on the viewpoints of Ibn ‘Arabī and Mullā Ṣadrā concerning intellect and its limitations, the present research is intended to examine their similarities and differences in this respect.

Social commentary in the field of contemporary commentary is one of the most important achievements in this field. Holistic view, simplistic writing and emphasis on the guidance of the Quran, rationalism in interpretation and not following the interpretation method of the predecessor are the main indicators of this new interpretation approach.The book "Al-Tafseer Lektab Allah Al-Munir" by Ayatollah Mohammad Karami, one of the contemporary elders, is one of the contemporary social interpretations. He, who is one of the commentators of the Khuzestan region, has chosen the method of social interpretation according to the current conditions.Therefore, the main goals of this article, after referring to the indicators of social interpretation, is whether the mentioned commentator has observed the social indicators in his interpretation? Can the mentioned interpretation be called a social interpretation only? After examining his interpretation method, we come to the conclusion that he did not follow the method of social interpretation in some verses and did not compile his interpretation based on the indicators of social interpretation. They didn't enter and it just passed by.

Understanding the extent of Imam’s knowledge plays an important role in understanding Imam and his high status. One of the ways that has been neglected by researchers and can be used to pay attention to the extent of Imam’s knowledge is the quality and quantity of this knowledge with the use of rational rules. According to the viewpoints of Muslim sages, the levels of human existence in the universe start from the level of material intellect and end at the level of acquired intellect, in which the soul, by connecting to the active intellect, becomes similar to it, or rather, becomes one with it. In the acquired intellect, the forms of all beings exist passively; whereas, in the active intellect, all forms of beings exist actively. The final perfection of a human being is to reach the status of acquired intellect and he has the ability to have knowledge that includes all the truths of the world and has an infinite and unlimited extent. On the other hand, Divine wisdom requires that no creation, including this creative capacity in human existence, should be useless or nullified, because a nullified creation is indecent and against Divine wisdom. The present research, after explaining these preliminaries, shows that at least some human beings have reached such a status and have such knowledge. Then, in the process of identifying the examples of acquired wisdom, the viewpoints of some Islamic philosophers are used and the Infallible Ahl al-Bayt (A.S.), who enjoy the position of Wilāya, are introduced as the perfect example of such wisdom.

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 idea of segregation has always been associated with a narrativeism and anti-philosophy. Narrativeism can be seen in different intellectual trends such as Akhbārism in Shia and Salafism in Sunnis. But narrativeism in the recent period can also be examined in the form of the segregation school. As the founder of the Khorasan School of Education, known as the Segregation School, Mirza Mahdi Esfahani had a different approach to his opponents and many philosophical topics among which we can mention the distinction between philosophical argument and reason mentioned in the verses and traditions. He believes that Allah's authority over His servants is the enlightened intellect that distinguishes between right and wrong and discovers good and bad, not the dark argument which is unable to distinguish its materials. These approaches are the source of assigning the belief of narrativeism in the concept of anti-rationalism to the segregation school. The present article aims to explain the problems of Mirza Esfahani with the descriptive-analytical method, while explaining the views of the critics of the segregation school, and criticize and analyze the problems of critics in this regard.

Human has two dimensions, on the one hand, he/she has a desire for the world of creation and material things and can become lower than animals; on the other hand, he/she has a desire for the world of abstraction and can get to the highest level of humanity. A person, who wants to reach the perfection of humanity, should know the underlying factors of moral deviations and fight against him/herself and those factors. Sometimes, these factors are related to his/her perception and insight dimension, and sometimes, are related to his/her stimulus and tendency dimension. This analytical-descriptive study, after reviewing library texts, concludes that the origin of moral deviations from the perspective of Nahj al-Balagha and the Supreme Leader is an unbalance between the reason and emotion. The most important underlying factors, related to the perception and insight dimension and theoretical reason, are as follows: ignorance, and the reliance on guess and despotism, which are an obstacle to perception and insight powers, cause the scale of reason to lose its balance, cause to fall into fantasy, suspicion, and despotism in thought, instead of entering the realm of rationality and certainty, and finally, cause to be deprived of understanding the truth. The other factors, related to the stimulus and tendency dimension and practical reason, are as follows: material attachments, and untimely and excessive love, which cause to rust and blind human’s heart, and finally, cause to weak the practical reason that is a protector of the human soul against the outburst of lust and anger.

One of the arguments that is of great interest in deriving jurisprudential issues and rulings is the structure of reasoning. The structure of wisdom is the observation of the behavior and approach of wise people in different fields of life, who, based on the benefits and harms, put a way to do or leave a behavior. Allameh Tabatabaei, as a jurist commentator and with a deep insight into issues and cases, has used this source of inference in his arguments and correctly explained the validity and significance of the intellectual structure from Allameh's point of view. This article, compiled by descriptive-analytical method, examines the structure of wise men from the perspective of this wise thinker, and the result of the article shows that firstly, the structure of reason is an important source for inferring rulings. . And secondly, the basis of its validity is the fact that the rulings issued by reason are definitive. And it is certain, but because the intellect is practical and related to dos and don'ts, it has limitations. In practical applications, people may deviate. As a result, it needs Sharia approval. Some claim a contradiction in Allameh's statement regarding the validity of the intellectual structure, it does not seem correct. By accepting Allameh's principles, there is no difference between the new structures and those related to the Innocent Age, and this itself can open the way for fundamental studies in Islamic jurisprudence and law.

In discussing the division of revelation, Sadr al-Mutallahin divides education into three types of human education, angelic education, and divine education. According to Allameh, "divine revelation" is presented in three ways: "revelation", "speech from behind the veil" and "speech delivered by Maliki". But the truth of it is a meaning and concept, and that Gabriel feels it, brings it to the earth with him, and places it in the Prophet's soul. One of the goals of this article is to express the characteristics of revelation perception according to these two wise sages, which is presented with a descriptive-analytical method in the form of library research. From the results of this discussion, in the opinion of Sadr al-Mutalahin, what was revealed to the heart of the Holy Prophet (PBUH) are the facts of the Qur'an; not its words or writing; therefore, the prophet's heart has been given the light of reason, because of that light, the truths of things are clear and illuminating in it. According to his belief, what is in the issue of revelation is the intuitive understanding of an event or a mystical truth, which cannot be realized except by the ascension of the soul to the source of revelation. Allameh Tabataba'i also believes that revelation is a hidden word and understanding is through hints. He considers it a human perception and a mysterious consciousness that is beyond reason and sense and with the support of the unseen; therefore, it has a divine origin and was given to the Prophet by breaking the habit.

From the point of view of Fakhr Razi, the source of knowledge is the speaking soul of a human being, which is interpreted as intellect or intellectual faculty, which itself is divided into two practical and theoretical faculties. According to him, theoretical wisdom is superior to practical wisdom, and practical wisdom never reaches the feet of theoretical wisdom. Sheikh Sadouq is both a rationalist and a textualist, although the examination of his works indicates that he does not directly refer to the principles of practical reason and considers it forbidden to enter some topics and areas for reason. And he has taken care of the inherent and intellectual ugliness in the preliminaries of the discussion. According to him, the Qur'an considers human perfection to be unique in theory and practice. This research aims to show Fakhr Razi and Sheikh Sadouq's use of reason in understanding and interpreting religious teachings. Sheikh Sadouq values intellect less than Fakhr Razi in knowing God and His attributes. Sheikh Sadouq considers reason to be an excellent source of knowledge and an important and effective tool for understanding religious issues and defending rational matters.