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

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.

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.

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.

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.

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 discussion of the place of reason in divine and human knowledge is one of the most challenging topics in the scientific circles of religious scholars, religious philosophers, and especially among the followers of religions. The role of intellect in acquiring knowledge has led to the creation of different sects and schools and thoughts. What is intended in this research is to evaluate the place of reason and its value in the Holy Quran. Does the Qur'an believe in the limitless validity of reason? Or does the Qur'an consider reason as a wooden foot and forbids it not only from entering into religious issues but also from thinking about human issues and problems? Is reason the only tool in understanding religion or is it a reliable source? In the Islamic world, three answers have been given to the above questions in the form of Etzali, Ash'ari, and Shia schools, which have respectively led to the appearanceists (Ahlul Hadith in Ahl al-Sunni and Shia Akhbarists), the Etzali-oriented intellect, and the Shiite-oriented intellect. The degrees of Christianity have also led to the emergence of extreme faith-based thinking and moderate faith-based thinking, and moderate (critical) rationalism and maximum rationalism. In this research, in order to find well-reasoned answers to these questions and to extract the opinions of the Quran, the opinions of the thinker Motahari Muslimi have been referred to. Motahari's opinion, arising from the Quranic point of view about intellect, is that intellect has a high position and can be referred to as pure intellect; that there is no prohibition in the Qur'an for the use of intellect, but intellect is considered as evidence and evidence.

Analyzing the backgrounds of a commentator is the first step in examining his method of interpretation. One of the esoteric backgrounds is the minimalist or maximalist view of the interpreter in various issues. The main theme of this article is to study the areas of minimalism and maximalism that are effective in the interpretive method of the commentators of the Holy Quran. Since Quran is a text with a religious content, the contexts of minimalism and maximalism discussed in this article also look at these two characteristics - being a text and having a religious content - and do not address other issues. Therefore, in this article, religion, Sharia, text (Nosus) and exegesis as four important fields in the minimalism or maximalism of commentators has been studied with a descriptive-analytical approach and its effect on the type of understanding and interpretation of verses has been analyzed. In addition, the ways to prove that the interpreter is minimalist or maximalist are explained in each of the fields.

Judge Noorullah Shoushtari is one of the leading theologians of the tenth century who has entered theological discussions in accordance with the needs of his time. He has written various works in theology, among which are the books "Ahqaq al-Haqq wa Azhaq al-Batil", "Masaib al-Nawasib fi al-Rad ala-Nawaqid al-Rawafid", "Majalis al-Mu'minin" and They are special. He is one of the non-philosophical rationalist theologians who has used various intellectual and narrative sciences according to the type of theological problem. Expressing the views and opinions of thinkers and different sects and religions is another feature of his theological method.

One of the old arguments on the authenticity of Wahy (revelation) is whether it has been affected by the inner sentiments of the holy Prophet (PBUH) or not so based on this inappropriate thought, the opponents have considered the Qur’an a mixture of the word of God and human word. The present study aims to prove infallibility of the Prophet in terms of affecting Wahy and the Qur’an’s authenticity. Data collection is conducted using library method and data analysis is done through content analysis and comparative methodical thematic interpretation. Answering this argument is based on the 15th verse of Surah Yunus discussed in four important Shi’ite and Sunni exegetical books named “at-Tibyān”, “al-Mizān”, “Kashshāf”, and “Fi Zilāl al-Qur’an” all having a rationalist approach. These exegeses, in addition to making a reference to this verse as one of the traditional reasons for infallibility of the Prophet in terms of not affecting the Qur’an, have also referred to some rational arguments. The results of the study show that according to the four above exegeses, this holy verse implies the authenticity of Wahy and the prophet is infallible in terms of affecting that so there has not been any change, transformation, exchange, deletion, or addition in the Qur’an. The rational arguments focused by the commentators include “the prophet’s lack of ownership”, “divine ownership and taking this right away from the Prophet”, “God’s prudence and His creative power and science”, “the Prophet’s lack of power”, and “unity of power” that the last one seems to be more reliable.

Muhazzab Al-Din Basri was one of the well-known thinkers of Imami theology in the 11th century AH and has left several works in the field of doctrinal and theological issues. He has used a non-philosophical rational method in explaining and strengthening doctrinal issues. His use of the different functions of intellect in post-revelatory beliefs, and the belief in the necessity of interpreting God's narrated attributes, indicate his rational method, and the lack of use of specific philosophical concepts and issues and the critique of some philosophers' opinions confirm his non-philosophical rational method. The orientation of studies, his special method of compilation and his mastery of the beliefs of other Islamic sects, along with his exclusive style of organizing and presenting topics, has given a unique look to his theological works.

Religious modern thinkers with different trends try to preserve religion’s function in modern world. One of this trends is textualism represented by scholars like Shahroor and Abdolali Bazargan, while another trend is intellectualism presented by scholars like Soroush, Shabestari and Nasr Hamed Abuzeid. Based on the analytical descriptive method, this research aims to analyze, compare and criticize the opinions of both texualist and intellectualist groups about revelation and detects their strength and weakness. The results show that intellectualist strategy for solving problems of revelation is not superficial in specific cases but is changing the religious fundamental views, while textualists consider revelation superhuman and try to solve its problems by case. Efforts for relative comprehension of revelation, setting of establishment of outside religious interaction with non-religious people and the principal solving of problem of implementing the penal laws of the Qur’an in the modern era are some advantages of intellectualism. In addition, eliminating the Qur’anic law, providing for transcending its worshiping setting, and degrading the Qur’an to a human mistakable book are some of disadvantages of the intellectualism. In contrast, further adaptation of the superhuman view of revelation to textual facts, non-transcendence of Qur’anic law, and defense of non-conflict between revelation and science, are the strengths of the textualist approach while compelling interpretations of legislation and overcoming some challenging elements of the Qur’an in terms of timeliness, without clarifying their place in the modern world, is considered its weakness.

Imami hadith has experienced evolutions over time. The evolution of Imami thought from the period of Ahl al-Bayt and its transfer from Kufa to Baghdad and then Qom, has had various ups and downs. Hadith centers and the currents affecting each of the centers are among the factors for creating different tendencies among the thinkers of the first centuries. In this regard, an attempt has been made to consider various hadith approaches of different centers which have resulted in the characteristics of each region, and to show its effects on the differences in jurisprudential attitudes. What is more, the prevailing currents in each of the centers have been able to affect the methods applied in narrating and understanding the hadith and, consequently, affected the diversity of jurisprudential opinions. Therefore, by observing the dominant currents in each region, the author has analyzed the connection of each current with the discourse derived from the hadith and narration schools of that era, and finally, its effects on jurisprudential positions have been investigated.

Tawhid is one of the most dangerous areas with a large number of difficult traditions, forcing Shiite scholars to try to avoid the conflation of traditions. The discussion of how to obtain the knowledge of God the Almighty is one of the topics that fall into this scope, because the overarching concept of its traditions implies the confinement and exclusivity of the knowledge of God the Almighty, and the incapacity of man to acquire it. By analyzing the documents of these narrations, addressing the source and writing of each hadith, analyzing the validity of the sources and recognizing and comparing the scholarly accounts of the scholars, the present study attempts to explain the transcendental and transcendental approaches of narrators in a descriptive-analytical manner. Solve the problematic traditions in this field, the result of which is to adopt "acceptance, deterrence, and denial" approaches. Being innate and granting the starting point of knowledge by God Almighty; Knowing God merely as the prerequisites of knowledge; Giving God full knowledge of knowledge and accessing excellent degrees of guidance are concepts that believe in the problem of man's position of authority and effort and how He justly solves the Almighty God in these traditions, and himself points to the existence of a consensus between the two rationalist and transcendent specters of scholars.

Shiite commentators have not had the same historical, social and cultural conditions over the centuries. The general impact of the conditions of the time on the predisposition, style and content of interpretation is undeniable, and al-Tibyan commentary is no exception to this rule. Having a general view and considering the cultural and historical conditions of Sheikh Tusi's era, we can acknowledge that a rational-theological approach is adopted in al-Tibyan commentary, which has even affected Sheikh Tusi's attitude towards narrations. In analyzing this rationalist approach, the conditions of the fifth century AH and the historical developments governing the scientific and cultural exchanges in Baghdad in this era should not be overlooked. The turning point of this intellectual transformation lies in the Shiite discourse of that era, and it should be sought in the special challenges of scholars such as Sheikh Mofid and Sayyid Morteza with their religious and interpretive-hadith gnosis. Regardless of some of Sheikh Tusi's minor disagreements with these two thinkers, it should be noted that he was substantially a follower of their school of thought, and the reflection of this following is seen in how he deals with interpretive narrations. Using the descriptive-analytical method, this article seeks to explain why and how the historical process affects the way this commentator takes advantage of various elements, especially in the field of interpretive narrations.

Zayn al-Din Bayazi is one of the prominent Shiite scholars in the ninth century AH. Using the sciences in which he was considered a professor, he was able to compile valuable works in theology. He hold a special place on reason, and makes extensive use of rational reasoning. However, he is not unaware of the authority of revelation and uses this method of knowledge in its place. The same approach and method caused the emergence of pure theological works from him with the color and smell of reason and at the same time having the authority of revelation.