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

The language of the Quran is among the most controversial issues that has not gone unnoticed by the experts in this field during the many Islamic centuries. A precise look at this issue and its historical evolution may reveal that Muslim scholars have had varied views on it and their views have been influenced by the dominant and exclusive discourse of each period. In the second century, some serious debates were provoked on the temporality of the Quran among various sects of Muslims and every group sought to prove their own ideas by providing intra-school proofs and reasons. The idea of the temporality of the Quran and the theological disputes which were considered a state charter, especially during the rule of Mamun the Abbasid, were not the only political weapon utilized against the opponents of this theory, but a careful look at these developments may reveal that this issue was a prelude to the views on the language of the Quran and the interpretative commentaries of the interpreters of each branch of Muslims. In this paper, we seek to deal with the evidence of this issue relying on the views of theologians and commentators of Mutazilites, Asharites and other Muslim sects.

Royat-Allah is among the important theological issues which has been viewed differently by different schools of thought. This issue can be investigated from different angles one of which is the semantics of the word royat. There are different views about royat. There is no unanimity about the semantics of this term among Muslims either. This paper reviews the lexical, phrasal, virtual, philosophical and Gnostic meaning of the word royat. Then, making use of what the Quran and the descendents of the Prophet of Islam have taught us about the meaning of this term, its authentic meaning is extracted.

This article explicates goodness and baseness from the viewpoint of Muslim theologians and theosophists in general، and Allameh Tabatabaee in particular. Hence، after analyzing the views of theologians، rational and hypothetical goodness and baseness from the perspective of Muslim theosophists are considered. The theosophists before Allameh Tabatabaee had not tackled this issue in depth and what they have left behind on this subject is a brief collection of ideas which need to be extracted and sought out from their works of logics. Therefore، this issue needs to be inquired about in Allameh Tabatabaee’s works as he has tackled this issue in a new way and with a higher degree of seriousness while being faithful to the position of the early theosophists in general. Hence، he has put forward a discussion under the title of real and hypothetical perceptions in his works and has categorized hypothetical affairs into pre-community and post-community hypothetical matters. Criticizing Ash''arite and Mu''tazilite theologians’ conception of goodness and baseness، he has explained and highlighted rational and hypothetical goodness and baseness within the framework of post-community hypothetical matters and has explored this perspective from different angles. Allameh Tabatabaee’s view on this issue can be considered from gnostic، religious، philosophical، ethical، and theological perspectives and the present article looks into some of these dimensions. An attempt has also been made not to neglect some of the views which oppose Allameh Tabatabaee.

One of the complicated verses of the Quran is the verse which refers to the Prophet Moses'' (a. s.) request to have visitation with God (see al-A''raf، 143). The idea of an Arch prophet''s having such an experience is among the challenging issues in monotheistic debates. Has the Prophet Moses really had such a request from God? If so، has he managed to fulfill it? The above-mentioned verse is one of the reasons given by the Sunni Asharites and Karamites to substantiate visitation with God. Although the scholars of these schools do not have a common conception about visitation with God، the existence of such a verse in the Quran makes them insist on the issue of visitation with God. In contrast، the Shiites and Mu''tazilites reject the incarnation theory. Some commentators agree with latter two schools، although they believe that the Quranic expression `Oh Moses you cannot (bear to) see me'' is not related to the Hereafter. Nonetheless، similar to the Quran، the Old Testament - which includes equivocal verses - declines corporeality of God in some expressions while it verifies incarnation theory and humanization of God in some others. In this paper، following a comparative study between Islam and Judaism، an attempt is made to answer the question raised here enumerating transcendence and allegorical verses of the Quran and the Old Testament on the basis of the reactions of commentators from both religions.

Mu’tazilites interpreted the Quran relying on their own belief system and centrality of human intellect and in cases where their interpretation contradicted human intellect and their belief system، they resorted to ta’vil. Their belief in man’s freedom in his deeds، purification of God from incarnation and evils، rejection of superstitions and myths، and denial of intercession and the like gave extension to their ta’vils. Making use of instruments such as intellect، literature meaning vocabulary، semantic structure of statements، well-known readings of the Quran، and sound narrations، they interpreted the Quran and got so involved in a kind of extremism in intellectual ta’vils that their Ash’arite and Sunnite opponents accused them of senselessness and interpreting the Quran by their personal opinion.