جستجوی مقالات مرتبط با کلیدواژه « تاویل » در نشریات گروه « فلسفه و کلام »

Dividing the verses of the Qur'an into strong and similar has been the preparation of the holy law in the seventh blessed verse of Surah Al-Imran. But this separation in the beginning set the stage for different opinions and opinions about the interpretation and interpretation of similar verses. Courts are not subject to such sensitivity due to the direct, emphatic and explicit reference. But considering the hidden religious, religious, epistemological and scientific characteristics in similar verses, research on these verses is always necessary and important. Understanding the importance of this issue, the present research, using a qualitative method and based on descriptive-analytical approach, has discussed some considerations about the interpretation of similar verses in Shiite exegetical texts. The results of the discussion show that, first of all, most commentators of the Qur'an try to base the interpretation of the parallels on the basis of what is clearly and strictly defined in the verses. Also, some of these interpretations, according to the mystical, philosophical or religious epistemology they are inclined towards, try to reveal the metaphorical and figurative forms that are hidden in the heart of these verses with such tendencies. Reflecting on the type of similarity that exists in these verses is a common feature of all exegetical texts, that is, they pay special attention to the reason for the similarity based on whether it is appropriate, complete, or difficult.

Divine love stands as a pivotal aspect of the intricate relationship between humans and God. Despite its multifaceted presence in theological and mystical traditions, achieving consensus on its nature remains challenging. The inherently personal essence of divine love introduces a level of ambiguity when considering it in the context of an impersonal God, as exemplified by Avicenna's Necessary Existent Deity. Avicenna portrays God as a metaphysical entity characterized by pure transcendence, devoid of personal emotions and passions. In contrast, he positions love as the pinnacle of the human-God connection. This article seeks to elucidate the significance and realization of this love through a semantical lens. While Avicenna provides a comprehensive definition of love as a "propensity for goodness," constructing a cohesive semantic system, the culmination suggests that human love for The Pure Good ultimately sheds any personal attributes. Instead, it transforms into a form of inner metamorphosis, encompassing rational-practical perfection. Hence, articulating divine love in a literal sense seems implausible for The Necessary Existent. Avicenna, in his elimination of dialectics, metaphorically applies divine love to convey a metaphysical rationality and an inner transformative process.

After the fall of the Ilkhanate dynasty, Iran underwent periods of unrest. The turmoil intensified following Timur's attack and the ensuing brutal bloodshed. Subsequently, Iran witnessed significant upheavals in cultural, social, and political spheres. These events played a pivotal role in shaping religious extremist views, exemplified by the emergence of the Hurufists. Faḍl Allāh al-Astarābādī, the leader of Hurufism, initially engaged with Shiite slogans and held exaggerated (ghālī) ideas regarding Shiite Imams. Later, he focused on promoting the doctrine of Mahdism, garnering widespread public support. This article seeks to address the question: How did the doctrine of Mahdism evolve in the thoughts of Faḍl Allāh al-Astarābādī? The research methodology employed in this article is descriptive, relying on an analysis of historical data. The research findings highlight that political, social, and religious movements are responses to societal objectives and resistance against unjust and oppressive rulers. Faḍl Allāh, drawing from the grievances and injustices inflicted by the Mongols and the Timurid dynasty, utilized the motivating force of Mahdism to initiate an uprising aimed at establishing a "virtuous society" (utopia) and ensuring social justice. It is crucial to note that Faḍl Allāh's doctrines developed gradually over time.

One of the contents of the philosophy of Islamic religion is the way to understand religion and its main texts, especially the Qur'an, and in this field the most ambiguity and questions are about the Qur'anic esoteric interpretation (ta’wil). Based on the rules of understanding the Qur'anic text, the esoteric interpretation of the Qur'an should not contradict the clarity or the appearances of the verses, otherwise, any speech can be attributed to any verse; But mystics such as Ibn Arabi, in their works, including in the Al-Futūḥāt al-Makkiyya, have expressed content under the verses that are against the clarity or appearance of the Qur'an from the point of view of interpretation and related rules; This type of interpretation has been controversial and has been a witness in the hands of the deniers of mystical interpretation, and so far this type of interpretation has not been analyzed and justified. It is necessary to investigate this great obstacle of mystical interpretation; In this article briefly, after Ibn Arabi's interpretations of verses 6 and 7 of sura al-Baqarah, we will give explanations and analyze each one, in this article with a library method and rational analysis, based on the principles of inference from texts, foundations and rules of understanding the Qur'an in line with the analysis of esoteric interpretations against the appearance, for the first time, six justifications are stated and judged.

Interpretation is one of the significant knowledge in Quranic sciences, especially in the field of interpretation of divine verses, which is known as hermeneutics among orientalists. This knowledge results in a deep and esoteric reading of the text of the Qur'an. Abu Hamid Ghazali, a thinker and thinker of Islamic sciences of the 5th century (450 A.H.), did not write an independent book in the field of Quranic sciences, but in his works, he frequently sought help from the verses of the Quran. This article aims to examine the numerous works of Ghazali Roubkard in his interpretation of the divine verses and to state some examples of their examples in the Qur'an. The approach adopted by Ghazali in the interpretation of verses has not been addressed by many commentators. The analysis of Ghazali's opinions and the review of the opinions of other commentators and thinkers are reviewed in selected verses. The most prominent interpretation of Ghazali is related to the verse of Noor, which is criticized by referring to the opinions of other commentators. The approach of the article is that Ghazali's understanding of the interpretation of divine verses is not based on Sufi knowledge and other knowledge.

Molla Sadra's approach to confronting the apparent meanings of the Quranic verses is different from that of the famous commentators and philosophers. When faced with such meanings of the Holy Quran, which are difficult to adhere to, they provide allegorical interpretations and distance themselves from the apparent meanings of the words. Most of these meanings are about describing God with attributes that make him similar to his servants. In addition, the apparent meanings of the verses related to resurrection have also been subjected to allegorical interpretation. However, Molla Sadra is one of the opponents of the allegorical approach and in his works, especially in Tafsir Quran Karim and Resaleh Moteshabehat al-Quran, he discussed the issue of allegorical interpretation while discussing the similar verses. By implicitly dividing interpretation into correct and incorrect, he considered the main approach of incorrect allegorical interpretation to be not adhering to the apparent meanings of words. In his opinion, the apparent meanings of verses and narrations should be accepted as they are, without any changes, at least until there is a sufficient reason and proper justification for it, which is not found in many issues such as the resurrection. Therefore it is possible to accept everything that is mentioned in the verses and hadiths in this regard, in its apparent meaning. However, Molla Sadra is also afraid of falling into superficialism and rejects it and mentions the correct allegorical interpretation or research. Thus, he is looking for a theory that can preserve the apparent meanings of words and does not contradict rational principles. He considered the theory of the spirit of meaning to have these two characteristics. This article explains Molla Sadra's approach to criticizing allegorical interpretation and his arguments. It also deals with how Molla Sadra criticizes the theory of metaphor and instead defends the theory of the spirit of meaning.
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This article examines the practical method or in the scientific term "scientific research methodology" of Mohammad Ali Amir-Moezzi, a Shiite scholar and orientalist of the Sorbonne University. Through studying and researching ancient Shiite texts and works, he mostly tries to present an image of the early Shia in the first centuries. The image based on his scientific approach, which emphasizes historical events, is different from that of his master, Henry Carbone, the great French scholar in Shiite studies. According to Amir-Moezzi, the compilation of Shiite works in the first century mostly arose from the political view of Shiite scholars, and in the second and third centuries A.H, they were the result of Shiite esotericism. The necessity of explanation and allegorical interpretation of religious texts, as well as following the esoteric concepts of verses and traditions, are the signs of the strong tendency of Shiites of that period to "originality of the inner" in understanding religious concepts.
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In the third decade of the twentieth century, under the influence of comparative studies in the field of theology, mythology and linguistics, comparative studies in the field of philosophy came to the attention of a group of Western thinkers. The first attempts at this were made by Mason-Ursel; he adopted the historical method under the influence of the positivists. chose. To better understand Carbon's view of comparative studies, one must pay attention to his phenomenological approach along with his ontological view, as well as to his purpose of philosophy. Intuition and attention to the inside and the slogan of returning to objects themselves or saving phenomena are among the common points of carbon with phenomenologists. On the other hand, Carbon's belief in the existence of the middle world and his ontological approach in general and the role of imagination as perceptual That world and the emphasis on interpretation and tying

The hermeneutic function and rational interpretation of the teachings of religion with an ontological approach is one of the most basic functions of Mulla Sadra's philosophy. The main issue of this article is how to understand the teachings of religion with philosophical arguments from Mulla Sadra's point of view. Let's deal with the theory of the adaptation of the worlds and the evolutionary motion of the soul. In this explanation, true theologians, and at the top of them the perfect man, with the intuition of the fact that the existence of God Almighty is in the highest order of existence and all the worlds are various manifestations of his single existence, reach a higher understanding of the teachings of religion and other human beings. In proportion to their existential order, based on the essential movement of the soul, they use the sea of ​​truth of the Qur'an and the teachings of religion;But the true understanding of the word of the Almighty is only those who, as a result of existential promotion and union with the higher worlds, with the help of revelation, intuition, and intellect within the limitations of the material world, have been able to achieve a correct interpretation of the revelatory text. Correct interpretation begins first with the understanding of words (apparent interpretation), then in the next stage, the interpreter, by using intuition, establishes a spiritual union with the soul and the interior of the world, and as a result, reaches the esoteric truths of the sublime system. In accordance with it.

In the definition of the self and the expression of its characteristics in the discussions related to the Sadra's psychology, no characteristics specific to a specific gender have been expressed, and this has caused the researchers who have researched in this field to describe the self without gender; But in this article, it has been tried according to foundations of Sadra’s philosophy, such as the unity of soul and body in the corresponding stages of their existence etc. having gender should be explained to the soul. Of course, this feature is specific to soul and cannot be applied to other immaterial beings; Because the being the soul of the soul is accompanied by the body in all areas of existence of the soul. By proving the gender of soul, humans will be divided into two main types. The value of this division is very clear in rejecting the opinion of some feminist schools that assert the rights of women against men and women in all matters and explain the differences between the two genders. In this article, using the library method and analyzing the basics of Sadra’s philosophy, the gender of the soul is explained.

According to Mullā Ṣadrā and ‘Allāmah Ṭabāṭabā’ī, Qur’anic verses enjoy both exoteric and esoteric meanings. When dealing with ambiguous verses, one must focus on their exoteric meanings and not to ignore them. In the view of both philosophers, the understanding of ambiguous or metaphorical verses is relative and depends on individuals’ virtues and level of knowledge. They believe that knowledgeable people know the different meanings of ambiguous verses and, in fact, do not see any ambiguity there. However, based on the theory of specific oneness, Mullā Ṣadrā contends that all levels of being, from the highest to the lowest, enjoy existential hierarchy. Therefore, he maintains that, without needing to interpret ambiguous verses or the idea of incarnation regarding the essence of the Almighty, one can maintain the exoteric meaning of the verses based on the philosophical-gnostic principles of the specific oneness of being and interpret the meanings of ambiguous verses based on their surface meanings. In this way, the word “ambiguous” is semantically expanded. Nevertheless, ‘Allāmah Ṭabāṭabā’ī believes in referring ambiguities to clear definitions and interprets ambiguous verses based on clear ones. He acknowledges the possibility of interpretation of all Qur’anic verses, whether ambiguous and straight forward, and states that all ambiguous verses can be clarified by referring to unambiguous ones. In this study, the author sides with Mullā Ṣadrā’s view in comparison to ‘Allāmah Ṭabāṭabā’ī’s because he finds it of a more solid and principled basis.

Abu Hamid Muhammad Ghazali was among Muslim scholars who accepted the interpretation in the religious scriptures and justified his position by the theory of interpretation. To prove his theory, he dealt with ontology of hierarchy of beings and epistemology of hierarchy in episteme and differences of apprehension as well. Ghazali, by passing of existence and knowledge entered the language and meaning, expanding and enriching the human understanding in his age. By this theory, Ghazali held that every single entity has a position in its related hierarchy of being, and to understand the scripture must study their position in hierarchy of existence. Doing so, he tried to advance a methodological interpretation with a ontological, epistemological, semantics and linguistic approach, in which reason and faith can be a harmony. Ghazali’s philosophical approach to human apprehension has been studied in this paper and his analysis of soul and its faculties introduced. His use of philosophical approach to apprehension to justify the theory of has been explained, as well. Thus, one could say that Ghazali as a rationalist scholar employed philosophical investigations to set up his theory.

Today, Wahhabism has become one of the most dangerous currents within Islam. The main difference between this current and other currents of Islamic thought is in the way they look at the issue of tawhid, Unity. They divide Unity into three types, one of its most important types is that of Names and Attributes. The purpose of this article is to study the Wahhabi view of the unity of Names and Attributes. In this article, we will study and criticise their views using a descriptive-analytical method. According to the findings of this study, the Wahhabis accept everything attributed to God in the Qur'an and the authentic Sunnah without any interpretation and accuse others of misguidance in this way. Most critics of the Wahhabi movement consider them to be of allegorical and corporeal view of God. In addition, by referring to the original texts of Wahhabism and analyzing their discourses, according to the basic principles and rules of epistemology, their theory can be shown to be irrational and contradictory to their own principles.

Each school of interpretation has its own way of understanding Qur'anic similarities. Before formulating his theory, Mulla Sadra carefully examines and evaluates the common methods among other scholars. In a negative move, he does not accept the metaphorical method of the superficialists in order to ignore the rules of reason and disregard the status of the divine holiness, and he does not accept the method of purification of the people of Etzal and the philosophers who reject such verses by abandoning the apparent meaning. Discipline interprets more than the method of the apparent criticizes. Mulla Sadra believes that the method of the superficialists in keeping the meanings of the Qur'anic words is closer to the truth than the method of interpretation and purification of the second group. He also opposes Ash'arite theologians who tend to similize in some verses and purify in others. Sadr al-Muta'allehin then introduces the firm method in science in a positive move. In this method, the commentator, after removing the excesses and inferring the spirit of meaning, considers the Quranic interpretations to be a true expression and not a permissive one.In addition to ideation, Mulla Sadra, in practice, with the help of his thoughts and the theory of the spirit of meaning, has been able to provide interpretation of similar verses in many cases without losing the apparent meaning. To judge Mulla Sadra's movement in this direction, it is necessary to evaluate the effect of his mystical and philosophical thoughts on the interpretation of analogies, the extent of his attention to the apparent meaning and its maintenance, and his reference to narrations. Consideration of Sadra's works shows that he sometimes didn’t use this method to understand similarities.

Man is the main axis of the educational system Therefore, recognizing and addressing its various dimensions from a meta-sensory perspective can play an important role in improving the components of the educational system, such as the principles of methods and goals of education. For this purpose, the present article first examines the capacities of intensification science in transcendent wisdom and presents a new scientology. The theory of intensity science, by emphasizing the real connection between man and existence and truth, and adding interpretation as a method, introduces a wider field of science that not only does not contradict the size of tools and methods, but also includes everyone. One of the goals of this science is to develop the student's understanding and to formalize multiple understandings of a single truth in a way that does not lead to skepticism and relativity. But the implementation of such science in the educational system requires the use of appropriate methods to achieve the goals of the science of intensity, which is discussed in this article.

While there is no real tension between faith and reason for Muslim scholars, in post-Kantian philosophy of religion there have been serious doubts about the rationality of religious doctrines. It is noteworthy that Ghazali’s critiques of philosophical reasoning are totally different from Kant’s. Ghazali denied the reliability of pure reasoning without the help of faith, while Kant denied the access of reason to the intangible world. By paying attention to Kant’s philosophy for understanding the very difference of the faith/reason tension in Islamic tradition and contemporary philosophy of religion and employing an extra-religious approach and an analytical-critical method, the present research has studied Ghazali’s corpus and concluded what concerned Ghazali was faith, not reason; since he held that only a pious believer could be saved from the hell. He was not concerned about reasoning without revelation and religious belief. Ghazali maintained that philosophical reasoning falls short of the truth of affairs. One could say, from a different point of view, he was aware of the limits of reasoning in the same way as Kant was; but unlike Kant, through faith, he arrived at matters which are far from the access of reason. Finally, although in Kant’s thoughts, faith has lost its rational bases, Ghazali was not in the same situation. He held that mystical, prophetical reasoning, which he called “al-Qalb” (the Heart), could obtain the truth and has no conflict with faith and revelation, and it is just human reasoning that makes judgments that could come in conflict with religious beliefs. Previous research saw Ghazali as fideistic; although thinking of him of rationalist or fideistic, could be easy based on his Ashʿari commitment, but after enough reflection on his works, it turns out to be difficult to do so because one could find both evidence for his rationality or fideism. Regarding his prioritizing faith over reason, there is a lot of textual evidence in his corpus; his tendency toward reason is not very explicit but can be perceived implicitly from his works. Despite his efforts to emphasize revelation and faith, as well as left human reasoning for revelation, what arises afterward, which has a kind of validity even for him, is the same common reason. Ghazali interpreted the prima facie meaning of Quranic verses which are impossible from a rational viewpoint, such as the corporeality of God. There is no middle ground between faith and reason, and yet Ghazali still stands in the very middle; thus, he could not be seen as just fideistic. If he wanted to demarcate what could be interpreted, he would have taken the side of reason. At the same time, comparing his rationality with Descartes’ is a naïve position to hold. Mystic-minded Ghazali did not see the issue of faith and reason like a philosopher and, ultimately, due to his obedience to God, as well as the fact that his main concern is salvation, he prioritized faith over reason. It is not possible to speak of tension or competence for a mystic-minded like him.

Islamic thinkers do not think alike about understanding similar verses and the issue of the appearance and interiority of verses, and sometimes there are fundamental differences between them. Al-Ghazali and Ibn Rushd are in favor of using the method of interpretation in understanding similar verses and considering the way of escaping from the challenge and conflict of appearance and the inner self using the approach of interpretation. Ibn Rushd was famous for opposing Al-Ghazali and writing the book Tahaft Al-Tahaft in his critique of Tahaft al-Ghazali philosophers. Despite the criticisms, he is influenced by Al-Ghazali in some cases, and especially in the matter of interpretation. Al-Ghazali has two approaches encountering the problem of interpretation in two intellectual periods, in both of which he has been able to provide a new model by presenting a special approach in interpretation so that others can take a step in this direction and achieve a methodical understanding of religious texts. He has benefited a lot from this research model in understanding Ibn Rushd's text. According to the research findings, Ibn Rushd was influenced by Ghazali both in the nature of interpretation and in the reasoning and necessity of accepting it, as well as in the means of approaching interpretation. In the present descriptive-analytical study, the influence of Ibn Rushd from Ghazali on the issue of interpretation has been investigated.Al-Ghazali and Ibn Rushd are both advocates of using the method of interpretation in understanding the text. Although Ghazali is one of the Ash'arite theologians, in the matter of interpretation in both intellectual periods, he distances himself from thinkers such as Abul Hassan Ash'ari, Baqalani, and Jovini and accepts the methodical interpretation in understanding many verses of the Holy Qur'an. Methodology and adherence to a disciplined mechanism in interpretation are the characteristics of using this method by Al-Ghazali.Ibn Al-Rushd, like Al-Ghazali, does not see a conflict between the outward and inward meaning of the verses of the Holy Qur'an. Interpretation is a method that philosophers have the right to use in understanding the Holy Qur'an. Although this method raised serious objections to Al-Ghazali, it is influenced by Al-Ghazali’s interpretation. Ibn Al-Rushd mentions Al-Ghazali in many cases and considers Ghazali's method in this regard to be correct. He speaks about the nature of interpretation, the necessity of paying attention to it, its types and varieties, the division of the audience of revelation, and the permission and impermissibility of interpretation like Al-Ghazali.