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

In present era, following the raising of many misconceptions and questions regarding the efficiency of religion, different viewpoints on how to understand and interpret the Qur'an have been presented by a group of researchers known as religious intellectuals and neo-thinkers. Reflecting on these viewpoints, despite the diversity and multiplicity of those expressing them and their not belonging to a specific geographical and political region, shows a kind of closeness and similarity among them, which is a historical approach towards the Holy Qur'an. The present study tries to prove this point of view among them by examining the viewpoints of some Iranian and non-Iranian intellectuals regarding the understanding and interpretation of the Holy Qur'an; that is because this issue will not only play a significant role in providing a solution to disengage from this point of view and prove the transhistoricity of this Raveled Book, but also, it would make possible a fundamental examination of bringing up such discussions and giving a comprehensive and fundamental answer to all the problems raised by this trend. As a result, with the descriptive-analytical method and using library sources, it has been indicated that unlike the transhistoricity of both the wording and the meaning of the Qur'an, this trend has merely considered the meaning and concept behind the words that have been mentioned with different phrasings, as eternal and appropriate for the present time.

The driving force of contemporary religious intellectuals only on the base of a claim that Imam al-Zaman (Aj) cannot be historically proven. This view is not only contradictory to his postmodernist tendencies, but also incompatible with the modern view of history. Research focusing on the knowledge of history and its branches is less visible in this regard. Although historical sources are not theological and religious works but are historical texts that should be examined in the space of this science, in this research, with a descriptive-analytical method and in a library form, focusing on the important and prominent works of sonnies historians, this issue will be investigated. From the 3rd century, great historians appeared and, in their works, considered the history of Islam in the form of a series of continuous events. From the second half of the same century and the period of minor occultation, the birth of the twelfth imam is gradually reported in historical works. In this research, the historical evidence of twenty-six historical works and related sciences has been collected. In this evidence, in addition to the birth, date, day and place of this event, the imam's longevity’s, minor and major occultation and the time of its occurrence, genealogy, titles, subrogation’s, the name of the mother and his Roman descent and other cases are mentioned.

Due to originality of Mahdism in the Shiite and Sunni beliefs, this idea has a strong position among Muslims. Some famous Sunni scholars and historians have also narrated the history of the birth of Imam Zaman(as). In this study, the denial of the birth of the twelfth Shiite Imam by the proponents of the second generation of religious intellectuals has been studied by the method of modern social history and historical collective memory studies. The aim of this research is to take a new look at Mahdism and criticize the hasty comments of the proponents of the second generation of religious intellectuals in this regard, considering the achievements of the two mentioned fields. By rejecting Carlyle's view of history, the emphasis has been on the mission of social history in the dimension of the immaterial biological world. This area includes the religions, beliefs and customs that govern them, the religious beliefs and behaviors of the people. According to this approach, drawing dark corners in history is emphasized. On the other hand, successive historical statements, which are considered as a kind of historical collective memory, criticize the denial of the idea of Mahdism and the birth of the Promised Mehdi(as).

Subjectivism is an approach to interpretation that finds credible the involvement of the subjective element or the interpreter's mental world in meaning creation. According to this approach, every text has a meaning independent of its reader. Some intellectuals' views about interpretation are influenced by subjectivism, which has been reflected as various interpretations and explanations, seasoned with religious knowledge, in the works and ideas of Islamic intellectuals such as Mojtahed Shabestari and Soroush. With an analytic approach and based on the statements of these intellectuals, this paper has concluded that their subjectivism in interpreting religious texts has led to relativism in religious knowledge, which is represented in various ways such as pluralism, the multiplicity of religious readings, and the transformability and historicism of religious knowledge. The consequence of relativism in religious knowledge is giving credit to eisegesis, ignoring the existence of real meaning, and deconsecrating religious texts, especially the Holy Quran. By accepting relativism and multiple readings of religious texts, it is impossible to claim an accurate and valid understanding and interpretation of these texts.

One of the important issues regarding the cognition of the Quran is the scope of its comprehensiveness. This issue has been the concern of scientists since the beginning of Islam, and some of them have occasionally addressed this issue under the title of human expectation from religion. In general, the viewpoints regarding the realm of religion and the comprehensiveness of the Qur'an can be divided into three main viewpoints; Minimum, moderate and maximum. Some enlightened religious thinkers, with the idea of minimal comprehensiveness, have expressed doubts about the scope of the prophet's mission and the Qur'an. They consider the realm of religion and the Qur'an to be the answer to religious issues only and limited to the affairs of the hereafter (God and the resurrection). They think even the worldly reformation of human life to be far from God's affair. And they consider the arrangement of people's lives by the prophets as a form of lowering the position of the prophets to the level of political and social elites. The claims and reasons of religious intellectuals do not agree with what is in the Qur'an and religious texts on various issues of human life, including political, economic, cultural, social, legal, etc., and their intellectual reasons are also against their ideas. This article uses a library method and a descriptive analytical approach with the aim of examining the views of some religious intellectuals with an emphasis on the thoughts of Mohandes Bazargan regarding the comprehensiveness of the Qur'an, with clear reasons in order to reject the aforementioned doubt, about the convergence, alignment and the clear presence of the Qur'an with human life in this world. It has also discussed the involvement of the Quran and religion in the guidance of people and defended the moderate approach. And by presenting various arguments from religious verses and traditions, it has come to the conclusion that religion and the Quran are not only the answers to religious issues and to regulate the relationship between human being and God, but rather, many of the worldly human affairs and issues, including government, law and politics, social justice, fighting against oppression and arrogance, and the rules of benefiting from the existence and natural system, etc., are in the domain of religion and the Qur'an.