جستجوی مقالات مرتبط با کلیدواژه "literalism" در نشریات گروه "علوم قرآن و حدیث"

Despite the many works of Ibn Taymiyyah in the field of religion, he has no independent and complete interpretation about the Holy Qur'an. However, he has left some scattered works about Holy Quran's interpretation, which made it possible to infer his way of interpretation. He uses from theological method mostly and claims baseless consensus. Ibn Taymiyyah tries to doubt on the role of Ahlobayt, trying to highlight the role of Salaf without Ahlobayt. One of the other features of Ibn Taymiyyah's interpretation methodology is his arbitrary way of selecting the Quranic verses and Hadiths. In this essay and with a analytic-descriptive method, we are going to analyze the main factors of Ibn Taymiyyah methodology. By doing so, we can understand the Wahhabi ideology as well, since the Wahhabis are true follower of Ibn Taymiyyah.

This paper delves into the concept of revelation, its linguistic expression, and the impact of its interpretation on religious texts, particularly in relation to verses concerning women in the Quran and the Bible. It examines how, in the modern era, the language of sacred texts has become problematic for both interpretation and the institution of religion. In response to these challenges, liberal, liberation, and feminist theologies emerged to preserve Christian faith in the Bible while upholding human well-being. These theologies, emphasizing modern values of reason, science, and ethics, have advocated for non-literal approaches to understanding and interpreting texts. Modern shifts in worldview have also impacted Muslims and their understanding of the Quran, leading to new and contemporary interpretive efforts. Muslim reformers have sought to offer a fresh interpretation of revelation and Quranic language that preserves the Quran's universal message while addressing its lexical challenges. The idea of "hermeneutics of suspicion" among Christian feminists, including the concept of a "canon within the canon," has been employed in interpreting the Bible and resolving conflicts related to women. By identifying patriarchal underpinnings in the language of the text and its interpretation, these approaches emphasize the liberating aspects of the Bible, thereby navigating problematic language. Similarly, among Muslims, approaches such as Fazlur Rahman's two-movement theory have informed the work of Muslim feminists. Historical contextualization, intra-textual methods, and the Tawhidic paradigm have been employed to address lexical challenges in the Quran. While Muslim feminists have endeavored to engage with the text and separate it from patriarchal interpretations, they cannot abandon the search for the text's original intent. Their efforts have focused on presenting the Quran as an egalitarian text, yet, upon encountering problematic language in certain verses, they have reached impasses. By highlighting Tawhid and social justice as the Quran's core messages, they have implicitly sought to minimize other aspects of the Quran to overcome these challenges, a strategy not dissimilar to the Christian idea of a canon within a canon. Given the possibilities of comparative theology, it can be argued that the idea of a canon within a canon, which has been implicitly employed among Muslims for Quranic interpretation, merits further and more serious examination and consideration by Muslims.

The rules of Jihad, apostasy, takfir (excommunication), immigration, insulter of the Prophet (S) and so on, are laws to preserve the body of Islamic Shari'ah. Takfir, or the act of labeling others as heretics, has changed in the three periods of the history of Islam; it has changed from a law to defend Islam to a law against Muslims. Kharijites, Ibn Taymiyyah and Mohammed bin Abdul Wahhab were the people responsible for creating these three phases. All three are literalists and hadith-oriented, indicating that they are far from ijtihadi juridical principles. The way Salafists have dealt with the verses and traditions and their perception of these two in trying to understand kufr (disbelief) have led to a different concept. This new concept has features such as the inclusion of a specific act in definition of disbelief, establishment of a self-related practical concept, equating all kinds of disbelief, concurrence between sins and disbelief, and the word kurf referring to legal and non-legal disbelief.  The new concept of disbelief is a kind of dangerous innovation broadening the concept of disbelief and constantly exacerbating and promoting the excommunication trend.

Wahhabis apply different methodologies to accuse people of heresy. Since it is essential to examine and criticize these methods, before all else we need to know them. The objective of this research is to determine Wahhabis methodologies of Takfiris. Examining Takfiri Wahhabis' beliefs, the researcher discovered several of their methods of excommunicating people, which include: relying on the literal meaning of the religious texts rather than the esoteric interpretation, adopting Salafism which means an excessive and dogmatic method of following the opinions of the first three centuries' Predecessors (Salaf), overlooking the authenticity of religious texts, excommunicating people of opposite beliefs and accepting people of the same beliefs as Muslims and pretending a fake consensus in order to excommunicate, calumniate and accuse people.

The conflict between rationalists and Ahl al-Hadith (the people of Hadith) in the early centuries of Islamic thought caused antagonism, excommunication, and clashes between the two sides. The people of Hadith identified the Mutazilites as heretics, the cursed, God's enemies, heterodox, and liars, and recognized companionshipwith themagainst the Prophet's tradition. They held that Kalam(theology) is a discipline of deviation from the straight path of faith, and regarded the Mutekalemun(theologians) as heretics. On the other hand, the Mutazilites regarded the people of Hadith as superficial religionists who believe in the incarnation of God. When Mutazilites gained power, they slaughtered their opponents. This conflict between Ahl al-Hadith and Mutazilite was first to the advantage of the Mutazilites; but people, due todeveloping the literalist thought, gradually began to follow the people of Hadith. Therefore, the popularity of the rationalists among the people began to decrease, and gradually within several decades was disappeared. Both Mutazilites and people of Hadith were concerned to explain religion, while the former advocated reason and the latter advocated revelation as the basis for this explanation. They had different destinations, however. The aim of this paper is to examine some contrasting points between these two schools of thought, and consider their influences upon the decline of rationalism in Sunnite Islam. It also considers the way in which this conflict influenced the social behavior of these two movements in a negative way.

Studying the nature of reason, its role and status in understanding and formulation of beliefs as well as the relation of reason with revelation and prophetic Tradition is one of the most important problems in theology (kalām) which gave rise to two competing views of literalism and rationalism among Islamic scholars. Fayḍ Kashani's view is always a matter of debate. For some he belongs to the rationalist current of thought in in virtue of such works of him as Ayn Al-yaqin (literally Fountain of certainty), Anwār Al Hikmah (Lights of Wisdom) and Usul al-Maārif (Principles of Doctrines) all of which were written in rationalist vein. For others, however, he was regarded as belonging to literalist tradition arguing his approach in other works by such as Al-Maārif, Wāfi, Shāfi, Nawādir Al-akhbār in harmony with literalism. The present article is an attempt to support his rationalistic position in the doctrinal domain on the basis of extant works of this eleventh century Muslim thinker.

The present article, which is concerned with Feiz Kashani's reading of Imamiyah beliefs, first considers his academic life and the variety of his intellectual tendencies. Feiz criticizes philosophy, Sufism, and theology, regarding the Infallible's hadiths as the only source of true beliefs. Claiming that theology is not necessary, he set to work to write Creeds. Explaining his negative position on philosophy, Sufism, and theology, the present writing holds that he is not committed to this position in practice. The major part of the present paper is concerned with an account of Feiz's religious beliefs based on his Anwar-Al-Hekmah. The significance of this book, as has been considered in the paper, consists in the fact that it presents a picture of Feiz, which shows all his tendencies, including philosophical, mystical, theological, and traditional ones. In spite of the fact that all these tendencies have been reflected in Anwar-Al-Hekmah, in this book he presents the beliefs not in a normal theological form, but in a certain form, which has been directly derived from the Quranic verses.