جستجوی مقالات مرتبط با کلیدواژه « Javadi Amoli » در نشریات گروه « ادیان و عرفان »

A prominent view on the semantics of ambiguous words in the Quran is the spirit of meaning theory. Initially proposed by al-Ghazālī, this theory was further defended by intellectuals such as Mullā Ṣadrā, al-Fayḍ al-Kāshānī, Imam Khomeini, and ʿAllāma Ṭabāṭabāʾī. Javadi Amoli’s works pay particular attention to this theory, applying a set of Quranic and exegetical principles to both ambiguous and unambiguous words. This article seeks to uncover the Quranic foundations of the spirit of meaning theory and analyze its implications for understanding Quranic words based on Javadi Amoli’s principles. Key principles explored include the manifestation of Quranic revelation, its gradation, universality, and perpetuity. The article examines the theory's implications in areas such as graded understanding, exegetical interpretation, applied understanding, and the rejection of figurative or metaphorical explanations of God's transmitted attributes. Using a descriptive-analytic approach, the article concludes that this theory plays a crucial role in achieving a deeper and more accurate understanding of the Quran compared to rival theories.

"Taʾwīl" (esoteric interpretation) stands as one of the most intricate Quranic topics. Among contemporary scholars, Ayatollah Javadi Amoli offers a comprehensive exploration of this issue. He argues that in the Quran, the majority of instances where "taʾwīl" is mentioned extend beyond mere linguistic interpretation, conceptual delineation, or explanation. Rather, they delve into the realm of objective external realities, encompassing both worldly matters and the hereafter. Just as exteriors can be measured with exteriors and interiors with interiors, Quranic “taʾwīl” or interpretation can be gauged against the "mother of the book," which serves as the foundational framework for Quranic verses. This innovative perspective suggests that the entirety of the Quran, including its definitive (muḥkam) and ambiguous or metaphorical (mutashābihāt) verses, possesses interpretative depth. These interpretations should be assessed in light of the "mother of the book," with the context of the Day of Resurrection serving as the fulcrum for Quranic interpretation to unfold. Practically, according to this perspective, understanding Quranic interpretation in terms of their references is first the prerogative of God, then those attaining the status of divine providence, and finally, the selected household of the Prophet.

This research studies the views of two Muslim scholars, Javadi Amoli and Majlesi concerning the "Paradise of Adam (AS)".This was of citation type and the method of research is based on analysis and so the explanation of the content is comparative. During the investigations carried out by Allameh Majlesi, he has made two commentaries in this regard. First, based on the apparent evidence, Adam's Paradise (AS) is considered a garden of gardens of the world on the earth that is completely material. He regards any interpretation other than this attention to the inner meaning in verses and narratives. In another statement, he quotes the commentary on the first paradise as impossible with the various quotations of theologians and commentators, and given the diversity of narratives in this regard. On the other hand, Javadi Amoli, according to the New Sadra School, believes that Adam’s paradise can be Paradise Barefoot. This is a degree of self-awareness for all human beings before entering the world with garlic from unity to plurality. From the perspective of Javadi Adam’s paradise, the explanation of the spiritual authorities of Adam, and in fact, he has seen his spiritual position. The important point in this discussion is not the material place, but the paradise itself, which is nothing but an interpretation of the humanity's position. According to this statement, many of the ambiguities in this story, such as the arrival of Satan in paradise, the fall into the world, and so on, will be resolved.

The purpose of the research is to compare the epistemological foundations based on the views of Motahari and Javadi Amoli. The comparative method has been used to extract the differences and similarities between epithetic foundations of Motahari and Javadi Amoli. The findings of the research indicate that both thinkers have the same views about the possibility of knowledge, and, in accordance with Javadi Amoli's criteria for the truth of knowledge Motahari, have suggested that they are in accordance with Allah. Also, according to Motahhari, the sources of knowledge are: nature, reason, heart and history, but from the perspective of Javadi Amoli, are: sense, reason, refinement, book Monir and revelation. In addition, the means of knowledge from the perspective of Motahari are: sense, argument, and cultivation of the soul, but from the point of view of Javadi Amoli are: sense, imagination, ambiguity, reason and heart. From Motahari's point of view, the types of knowledge are: acquired knowledge and personality, general and detailed knowledge, and so on. But the types of knowledge from the perspective of Javadi Amoli are: host sciences and guest sciences, non-educable sciences and educable sciences. From the perspective of Motahhari, the levels of cognition are: sensory, imaginary and rational recognition. But the stages of recognition for Javadi Amoli are: observation, various assumptions about observed objects, returning to nature, testing the hypothesis, and returning to mind. Comparative analysis,