جستجوی مقالات مرتبط با کلیدواژه "ظاهرگرایی" در نشریات گروه "فلسفه و کلام"

The Imami and Salafist methodological foundations significantly influence their interpretations of transmitted divine attributes (al-ṣifāt al-khabariyya). Ignoring this issue can lead to inaccurate interpretations of Quranic verses. This research adopts a descriptive-analytic and comparative method to examine the Imami and Salafist approaches to Quranic exegesis. The Imamiyya follows the approach of Ahl al-Bayt (the Prophet’s household), considering verses on divine attributes as among the ambiguous Quranic verses, and interpreting them metaphorically using reason. In contrast, Salafists prioritize the interpretations of the Prophet’s Companions (Sahaba) and their followers (tabiʿūn), emphasizing transmitted evidence over reason. They assert that the “Salaf” (early Muslims) adhered to the surface meanings of the Quran, rejecting ambiguity or metaphorical interpretation, and taking the verses at face value. Our study highlights the impact of these methodological differences on their interpretations of the divine attribute of seeing, examining the issue from ontological, epistemological, and semantic perspectives.

In their understanding of the God of the Qur'an, Those who agree with the appearance of the text, consider Him to be a superman who resides in the sky and sits on the throne. He breathed his soul into the body of Adam, and He appeared to Moses in the middle of the fire, He will come on the cloud with the angels on the Day of Judgment, and for the people of faith, it will be possible to see him on that day.
However, the opponents of appearanceism do not believe these types of propositions and suggest more distant meanings for the verses expressing them. In this situation, the present research aims to use the image of God in the Bible to understand the God of the Qur’an and seek help from that historical background in the judgment between the apparentists and the interpretationists. The hypothesis is that the Holy Bible supports the humanistic conceptions of God in the Qur'an and weakens the approach of opponents of the appearance of the text. Based on this, the human-like understanding of God in the Qur’an is the only correct understanding. Of course, in the end, it can be concluded that what the Qur’an says about God is a picture of Him for humans and is in accordance with their human understanding of God.

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.

 Superficial theology and superficial understanding of religion, as a current of thought and belief throughout the history of Islam, has been presented in the form of various ideas and has been influential in social, cultural and moral fields. Mulla Sadra (979-1050 AH) in most of his works enters into the study and critique of this trend and its consequences in the society of his time. The main issue for him is the critique of superficial theology, which has limited the understanding of religion to the apparent level of texts and religious practice to individual jurisprudence. In most of his works, Mulla Sadra has criticized this kind of understanding of religion and believes that if we put all our efforts in grammar, we cannot provide a correct understanding of religion and religious texts. Therefore, one of the main axes of Sadra's thought is the critique of this type of understanding and the study of its social, political, moral and cultural consequences. In this study, we will conclude that if the ostensible understanding of religion prevails in society, the false moral values ​​will prevail in society, and therefore the people of society will move towards cultural and moral decline every day. Basically, the goal of religion and morality is to value human beings and life. In fact, it should be said that from Mulla Sadra's point of view, there can be a significant relationship between this kind of understanding and interpretation of religion on the one hand and ethics, culture, people and even social and political sovereignty in a society on the other hand. Based on our best knowledge, no article or book has been written independently on the subject of this article in Persian, Arabic and English. However, we can indirectly use the following works to some extent; Emami Jome (2012) in an article entitled Hermeneutic Horizons of Transcendent Wisdom and Social, Cultural Mulla Sadra has studied the hermeneutic foundations of transcendent wisdom and its historical, social and cultural mission. Also, Arshad Riahi and Tabatabai (2016) in an article as strategies for reviving morality in society from the perspective of Sadr al-Muta'allehin to examine the strategies for reviving morality in societies that have been ruled by moral depravity or in the path of separation from values. Divine morality has been established, paid for.

Method and Material:

In this study, we have assumed that from Mulla Sadar's point of view, there is a significant relationship between a superficial understanding and interpretation of religion and moral, cultural and social issues. To prove this hypothesis, we had a comprehensive overview on documentary, library and content analysis and descriptive methods.

The type of knowledge of societies about religion is influential in the ethics and culture of the society. Mulla Sadra has had a special view on this issue. He considers religious communities to be prone to religious violence due to the superficiality of scholars also he beleives that unreal scholars at any time, under the support of their rulers, have interpreted the verses of the Qur'an superficially in accordance with their thoughts and ideas, and in fact have imposed their opinions and prejudices on the Qur'an in order to achieve their goals. They have hired religion. The result of using unrealistic scholars for the government is that the government gains legitimacy through them,Therefore, it should be said that Mulla Sadra expresses the situation of his time not only as a complaint but also as a lesson. and it seems that his main concern to be about the future. Basically, the goal of morality should be to value human beings and their lives, and to stand against God's creatures is against human values, and Mulla Sadra pays special attention to this issue. According to Mulla Sadra, as science and knowledge spread in the society, the cultural, moral and existential perfection of the citizens increases and vice versa. If we want to express Mulla Sadra's conception of his time correctly, we must say that in his opinion, his time was a time of decline and a kind of deviation from the main path of human life. Although he could not take a step towards social, cultural and moral education due to the social conditions of his time, but today, with the help of his views, it is possible to provide the necessary and appropriate social, cultural and moral contexts. In this area, it is necessary to pay attention to the material, spiritual and planning needs for the cultural and moral flourishing of Islamic societies at the same time. As a result, it should be said that Mulla Sadra's philosophy is not just a collection of dry philosophical topics; rather, it is a coherent, well-founded, purposeful, dynamic, and practical system of thought, and if its content is considered, it can have a positive impact on human individual and social life.

The type of societies' knowledge of religion influences the ethics and culture of that society. Lack of a rational approach to religion can severely adversely affect the family, society, culture, and moral system. Mulla Sadra considers religious communities to be prone to religious violence due to the superficiality of scholars. Unrealistic scholars in every age and time, under the protection of their rulers, have interpreted the verses of the Qur'an superficially according to their thoughts and ideas, and in fact, instead of interpreting the Qur'an, they have imposed their opinions and prejudices on the Qur'an. They have used religion to achieve their goals, as a result of which Mulla Sadra considers the mixing of imperfect scholars with sages and sultans as the cause of any sedition that has taken place in religion. Because religious scholars have a deep-rooted spiritual base among the people, the government can increase its popularity among the people by approaching unrealistic scholars. Mulla Sadra describes the situation of his time not only as a complaint but also as a lesson, and it seems that Mulla Sadra's main concern is with the future.

The Sunni literalist school is one of the oldest currents of thought in the Islamic world, especially the Sunnis school of thought, which its dimensions and angles have been less studied and analyzed. Using a descriptive-analytical method this paper studies the origin and evolution of the Sunni literalist school in the interpretation of the Quran. The results show that the intellectual roots of this school in Sunni school as an influential current in understanding the Quran, date back to the post-Prophet and the Companions era, which, over the centuries, has continued to the present day in the form of various schools such as the Hanbalis, Salafis and Wahhabis. Talking about the apparent meanings of the Quran and Sunnah from the point of view of this school is heresy. Ignoring reason, this group takes an extreme view of Sunnah and believes that the Book and traditions are the criteria for measuring the validity of reason and there is no need for theological arguments and the method of theologians. This approach governs all the principles and ideas of the Sunni literalist school.

Exoteric and superficial interpretations of religion have always existed in the social history of religions, and some of them have given rise to a number of uncompromising and takfīrī trends. This has resulted in the portrayal of a coarse, cruel, and dogmatic face for religion. The criticism of such exoteric interpretations was one of the essential components of Mullā Ṣadrā’s philosophy. He devoted at least two of his works, Kasr al-aṣnām al-jāhiliyyah and Sih asl treatise, completely to this theme. This critical approach in Mullā Ṣadrā’s philosophy has various dimensions, which have not received the attention that they truly deserve. Therefore, following descriptive and content/document analysis methods, this study aims to present and examine such dimensions. These dimensions include linguistic, rational, and psychological elements in understanding religion. An overall study of the mentioned elements indicates that exoterism may result in the rise of religious dogmatism, flaring up of raging arguments, emergence of mundane and pseudo-scholars instead of true scholars, and development of the culture of hypocrisy and discord.

By narrated attributes is meant ones related to God in relgious essential texts but reasonably viewed, God may not be characterized by them as understood from their superficial meanings. The Salafists attribute these attributes in their surface and true meaninig to God and know themselves incapable of understanding their quality. The authenticity of Salafist understanding, externalism, sensationalism, denial of metaphore in the Quran, taking mutashabih verses as not being understandable, and opposing hermeneutics are of Ibn Taymiyya's principles in the semantics of narrated attributes. This essay has studied this principles with a critico-analytical approach. The validity of salafist understanding is an unreasonable claim, externalism is not consistent with some of the Quranic verses, sensationalism leads to denial of a part of the world of existence, and to corporeality of God, denial of metaphore in the Quran leads to the denial of its state of being miracle in pronouncement, and incomprehensibility of mutashabeh verses opposes muhkamat state of being ummul kitab and Divine command on tadabbur in the holy Quran and leads to impossibility of any knowledge on God.

The correct analysis and explanation of intellect and quotation relation based on the principles and foundations of the Ibn tamiyah and Javadi Amoli thought, as representatives of the two intellectualism and text adherence movements in the field of religious knowledge, have significant Results. Ibn Taymiyyah by rigidity on texts Appearances Even in the belief principles, beleives that the reason for the difference between philosophers and theologians, is the lack of inherent authority and independence of intellect. Therefore, he say the preceding of reasonable on fixed is baseless, and the only way of true faith is to believe decisively in the Prophet. He offer a Definition for intellect, according which intellect is accident and reduces it to the limit of instinct and common Sense; by confuse of quotation with Islamic Law, Ibn Taymiyyah absolutely defending the precede of quotation on intellect;and by  acceptance of intellect multiplicity and Epistemic Relativity, he tries to solve the conflict of intellect and quotation , and  beleives the revocation of a kind of intellect does not means the revocation of the whole intellect. But Javadi Amoli By leveling up rational and traditional  knowledges,  believes Each of the intellect and quotation is confirm one another,  and by the separation of revelation from the quotation, he introduces  quotative understanding such as Rational understanding, which is vulnerable, Unprotected from the fault and right and Conflict,  And defends interpretation as a solution to the conflict of reason and quotation; Javadi considers the preceding of rational reason on Unexplained verbal reason, to be necessary. He believes the product of empirical intellect, semi-abstractintellect, abstract intellect, and pure intellect is Valid , if it is a type of dogmatization, certainty, or led to rational assurance,  And while differentiate between intellect and the conduct of the wise ( bin’ al-‘uqala’),  he consider the  Rational argument a kind of knowledge that its reliability and validity is  inherent, not fake. According to him, it is necessary to discuss the intellect, quotation and the related topics in the epistemological domain of religion, in the principles knowledge.

Formalist Salafism dont agree to Esoteric Interpretation as attention of outward meaning to inward meaning. They emphasis on apparent authority of Quran and traditions, and accept Esoteric Interpretation as method of cognition of religious text. Commitment to apparent meaning and negation of Esoteric Interpretation of religious text lead them whom are confused about the allegorical text, and when they confront to them, they agree to apparent term and negation of Esoteric Interpretation, and admit assimilating and incarnation on essence, names and attributes of God. This article tries to explain Esoteric Interpretation, and Criticize and investigate Salafism's negation of authority of esoteric interpretation and indicate outcome and effects of negation of esoteric interpretation.

«Tawil» (hermeneutic) is a very common and influential keyword in theological، philosophical، mystical، and religious epistemological literature. Transcendent philosophers and mystics believe that «Tawil» is also related to ontology and that the roots of the esoteric meanings of terms and concepts are laid in this field. Exposing the relation between these two fields is one of the most important goals of transcendent philosophers which also removes doubts beforehand. Magnifying the intention of these scholars by appropriate «Tawil» and its foundations، the necessity of using the esoteric meaning to unearth facts of the book of «TADWIN» and the book of «TAKWIN» (existence)، unique effect of monistic attitude about the universe، and prioritizing religious thoughts، like esoteric and exoteric meaning، are the main goals of this article in clarifying the process of «Tawil». Another result of this article is to prove that the claims of exoterisits in the denial of «Tawil» and the accusation of extremist esotericism against their rivals is a fallacy. Exoterists have faced the application of intellectual and intuitive rules to get the profound meaning of religious literature with fanatical disputes and attacks. In this regard، the Transcendent Philosophers are targets of accusation. Therefore، it requires to address the process of using «Tawil» to explain the religious literature with a comprehensive consideration of terms and concepts، and of the book of «TADWIN» and the book of «TAKWIN». In this article، I shall demonstrate the novelty of innovative approaches of Transcendent Philosophy، a way to obtain esoteric meaning while the exoteric meaning is kept unchanged، in facing to religious literature، and the fruitfulness of these approaches for reaching profound meanings of enlightening religious doctrines.

In assessing religious beliefs, some people maintain that one is allowed to accept a belief if he has a sufficient proof which is convincing for all the rational people of the world. It has also been said that one should have sufficient proof for all their beliefs and actions and not to accept irrational matters. On the other hand, there are people who hold that reason is against faith or has no relation to it, or believe that all beliefs should be taken from the text of the scripture literally without taking any notice of reason. Moderate-critical rationalism is on the other end of the spectrum as regards the validity and proof of reason and holds that without reason it is impossible to be a truly believing person. However, not all matters can be established by reason and thus faith, on the one hand, sometimes should give way to irrational matters and on the other hand, reason is not always infallible in providing proof. So human beings cannot convince all people to accept their beliefs. In this article, the author seeks to defend moderate-critical rationalism.

This article intends to suggest some meditations on one of the intellectual fundamentals of the school of Separation, namely trusting in denotations and avoiding anagogic interpretations. We mean by anagogic interpretation a shift from the external meaning into a hidden, internal one. The pro-separations strongly advocate that fundamental and accuse their adversaries (mystics and philosophers) because of violating that principle, committing the anagogic interpretation, and, thus, distancing from pure understanding of the sacred texts. In our meditations, we indicate that anagogic interpretation is an inevitable method in understanding the texts to which every school, including the followers of the school of separation, inevitably resort. There are clear evidences by which one can track the footprints of an understanding preceded by various presuppositions.

It is of particular importance to study the principles and views used by Ibn Taymiyyah, the greatest figure and leader of Salafiyyah sect, in interpreting the Quran in order to recognize and show the effect of his intellectual views and principles on his interpretation. The present paper brings into view the most important principles and foundations accepted by Ibn Taymiyyah and the effect of these principles on his interpretation of the Quran. It concludes that relying on and adherence to such principles as literalism, prohibition of esoteric commentary in its common meaning, avoiding rationalism, excessive reliance on audience's understanding at the time of revelation of Quran, rejection of metaphor and figure of speech and extreme reliance on conventional meanings have wrong and deviated consequences which reveals themselves as inappropriate interpretations of Quranic verses in the form of belief in corporality of God and visioning the Presence of Truth, proving direction, hand, foot and face and other perceptive tools for God, and belief in the augmentation of attributes over essence, etc.

Formalism and rationalism as two impressive trends in the cultural and social views and thoughts are much discussed in the history of Islamic thought; education is also one of such cultural categories which are influenced by these intellectual trends. The question that is set forth here is whether the Islamic formalist trend has the ability to present a thorough educational theory for religious education. To answer this question, the present article examines the impact of Islamic formalist trend in educational arena in such fields as the goals, principles, concepts, and methods of education, and then proceeds to criticize this educational trend from the viewpoint of Islamic rationalism.