جستجوی مقالات مرتبط با کلیدواژه « روش کلامی » در نشریات گروه « علوم انسانی »

Muhammad Baqir bin Muhammad Taqi - known as Allameh Majlisi - was a jurist, hadith, and one of the great theologians of Isfahan School in the 11th century of Hijri, who has opinions and works in various intellectual and narrative sciences. Theology is one of the sciences in which Allameh Majlesi has specialized and has researched and authored its issues according to the needs of his age, and has created numerous works on this knowledge and presented it to the society of his age. The findings of this research indicate that Allameh Majlisi is among the theologians who have a rational-narrative approach. He paid attention to other sciences such as logic, philosophy, epistemology, Quran and hadith, history, interpretation and principles of jurisprudence and used them in his theological debates. Among the other prominent features of Allameh Majlesi's theological method is quoting the opinions and viewpoints of other theological sects - especially Ash'ari and Mu'tazila - as well as quoting the opinions of philosophers, theologians, commentators and historians.

Alinqi Taghai is one of the prominent Shiite scholars who, in addition to jurisprudence, was also an expert in theology. In addition to the post of Shaykh al-Islami, he has left outstanding works, some of which are on theological topics. His method in the science of theology has a narrative quality and is based on quoting and explaining hadiths.

Abu Jaafar Muhammad bin Hassan Tusi, nicknamed "Sheikh of Al-Taifa", a famous Shia jurist, commentator, commentator and theologian in the fifth century of the lunar calendar, as a representative of the Baghdad school with the establishment of the Najaf branch, is the author of precious works of Shia in various religious areas; In Kalam and Hadith, his book "Al-Ghaibah", which is the subject of this article, is one of the most important Shia Mahdavi sources. Al-Ghaibah of Sheikh Tusi, as a comprehensive intellectual and narrative discussion on the subject of occultation, due to the theological arrangement of this book, as well as the Sheikh's different method of choosing religious traditions in the use of enlightening narrations, has added to the value and credibility of this book, as well as the extra-religious perspective. Shaykh compiled the book of Al-Ghaibah with regard to the typology of theological thought in the fifth century and the answer to the doubts of the deviant sects of Mahdism that branched off in the era of the Imams, the methods of bearing the hadith, his unified method of proving the occult, all of which are a distinguished work of his book as a representative The school of Baghdad has been exhibited and therefore deserves a modernist re-reading.

Judge Noorullah Shoushtari is one of the leading theologians of the tenth century who has entered theological discussions in accordance with the needs of his time. He has written various works in theology, among which are the books "Ahqaq al-Haqq wa Azhaq al-Batil", "Masaib al-Nawasib fi al-Rad ala-Nawaqid al-Rawafid", "Majalis al-Mu'minin" and They are special. He is one of the non-philosophical rationalist theologians who has used various intellectual and narrative sciences according to the type of theological problem. Expressing the views and opinions of thinkers and different sects and religions is another feature of his theological method.

Zayn al-Din Bayazi is one of the prominent Shiite scholars in the ninth century AH. Using the sciences in which he was considered a professor, he was able to compile valuable works in theology. He hold a special place on reason, and makes extensive use of rational reasoning. However, he is not unaware of the authority of revelation and uses this method of knowledge in its place. The same approach and method caused the emergence of pure theological works from him with the color and smell of reason and at the same time having the authority of revelation.

Zayn al-Din Bayazi is one of the prominent Shiite scholars in the ninth century AH. Using the sciences in which he was considered a professor, he was able to compile valuable works in theology. He hold a special place on reason, and makes extensive use of rational reasoning. However, he is not unaware of the authority of revelation and uses this method of knowledge in its place. The same approach and method caused the emergence of pure theological works from him with the color and smell of reason and at the same time having the authority of revelation.

Pious behavior is one of the ways to acquire religious knowledge. The most useful function of this method is to achieve intuitive knowledge, which mystics has had special interest to it, and also philosophers, theologians and other Islamic scholars have paid attention to it in accordance with their epistemological topics. Islamic philosophers have valuable researches on this method in philosophical self-knowledge. In the introduction of their theological works and discussions, some Islamic theologians have examined the tools and ways of cognition and explained the useful method in theology. Since the method of pious conduct has been discussed in some verses and narrations, this method has also attracted the attention of the commentators of the Holy Quran and the commentators of the narrations. In the present article, this method has been studied from the perspective of reason, verses and narrations, and the opinions of a number of prominent thinkers in this regard have been quoted and evaluated.

saint Ardebili is one of the Shiite scholars in addition to his piety. Alongside legal discussions and research, he has also devoted his work to the doctrines of faith, and his book "Interpretation on the new sharh Altajrid" is his most important theological work. He has used rational-narrative method in theological discourse and has substantiated many of the discussions with rational arguments and uses the method of interpretation in the incompatibility between reason and narration, while at the same time using various narratives. He uses various related sciences in his theological research and does not favor fairness in the face of the opinions of others.

Shahid Thani is a great Shia jurist. In addition to jurisprudence, he Is a major figure in theology. He cared extensively to the matter of methodology of theology and it is his distinguished characteristics in this era. he used combined method of rationality, revealed knowlege and inborn reasoning in his theological discussion. Inborn knowledge has a particular status in Shahid Thani view. He believed in independence of reason in fundamental theological beliefs, though the role of revealed knowledge in this methodology is significant. He disagreed with authority of unique tradition in theological affairs, interpreting revealed scriptures when contradict with rational reasoning.

Shaykh Hurr Ameli is one of the prominent Shia transmitters of traditions and of the scholars endeavored to present Shia theology in the form of revealed one. He was inspired in this method from Seyed Ibn Tavoos and Al-Shahid al-Thani. Method of Shaykh Hurr Ameli in presentation and explanation of theological discussions is reliance on Quranic verses and narrations and avoiding any type of rational argument. In sphere of intellect, he limited reason in beliefs before revelation, and in this scope, he holds that intrinsic knowledge satisfies our need to rational arguments. After establishment of religion, the role of intellect is confirmation and emphasis of the knowledge driven from Quran and tradition. However, Shaykh Hurr Ameli has used occasionally rational arguments in his theological book and in some cases has interpreted narrations opposing rational clear propositions.

The Methodology of sciences can be considered among the characteristics of the new age and it can be claimed that scientific advancements are considerably indebted to meticulous attention to methods. Theology, like other sciences, is no exception to the rule and requires its own methodology. Research in the area of theology can be carried out using two historical and rational methods. In the present study which is conducted using the first method, we investigate the theological method of khajeh Nasir al-din Tusi for proving beliefs. Our approach in this research is descriptive-analytic and critical. The most important findings of the research on the theological method of khaje include his making use of discursive and dialectical method for defending and proving, turning away from analogical and symbolical method and using unabrogated verses and frequently narrated traditions.

Fazel Meqdad is a prominent Shiite theologian. He was specialist in jurisprudence and principle of jurisprudence, in addition to theology. His theological method was inspired from theological method of Nasir al-Din al-Tusi and Allamah Helli. Likewise, rational and philosophical thought in his books has distinguished status.
Tendency of Fazel Meqdad in most of the theological discussions is using rational arguments, yet he has used revealed reasons in affairs which have mostly revealed reasons like Imamah and details of hereafter. As well as has used rational and revealed reason with each other in some other cases.

Allamah Helli is one of the Shiite theologians who has rational method, and while emphasizing on validity of rationality, considers its signification stronger than other religious sources. Therefore when intellectual reason and revealed reason are inconsistent interprets it, otherwise rejects the revealed reason. However, he has not neglected the revealed reason and while stipulated non-efficacy of rational reason in some aspects, has counted raveled knowledge necessary and used it in some of his theological books. However, he accepted the validity of Quran, but does not accepted the validity of traditions and consensus absolutely, rather has presented some conditions for its acceptance.

Mohaghegh Helli is one of the most prominent scholars in seventh century, who has dealt theological discussions according to needs of its epoch. He has written in theology a book entitled al-Maslak Fi Osoul al-Din and two treatises entitled al-Resalah al-Maate,eiyah and Resalah Fi al-Aghidah. Arrangement of theological discussions in these books is similar in four chapters: divine unity, divine actions, prophecy, and Imamah.
Mohaghegh Helli is considered as a rationalist theologian, however, in theological discussions, according to the sort of the matter, has used many rational sciences like logic, epistemology, philosophy, as well as revealed sciences like, Arabic literature, history, Hadith, principles of jurisprudence.
Other methodological characteristic of Mohaghegh Helli would be explanation of views and ideas of denominations and thinkers in many places.

Saikh Sadough is the well known scholar and Shi’ite high status theologian who lived in the forth century after hijrah. He left behind several valuable works. It can be known through his works that he used both valid transmitted reasons and rational reasoning to explain and prove the Islamic doctrinal teachings. Shaikh Sagough is introduced as a textualist theologian while the right view is that his method gathered the reason and transmitted wisdom. Although he delivered the doctrinal issues from the perspective of the narrations but in many of his works he has notable and important rational discussions and in many cases interpreted the transmitted narrations which appose the reason. Expressing the role of different sciences in theological thought of Shaikh Mofid, In order to explain the theological method of him, the present article studied the role of each of reason and transmitted wisdoms in his theological method and in the end, studied the method by which he faced other doctrinal schools.

Sadiduddin al-Himmasi and Ibn Meitham al-Bahrani have lived in two close ages and both have been invited to the school of Hillah to teach theological issues. These two remarkable Shiite theologians used the rational method and took advantage of “the esoteric interpretation” for solving the problem of conflict between reason and transmission (naql) with a difference that unlike Sadiduddin al-Himmasi and like Nasir al-Din al-Tusi, Ibn Maitham al-Bahrani had a philosophical approach. Beside, while both were not negligent in referring to the transmitted arguments but al-Himmasi benefitted from Qur’anic verses and narrations more than Ibn Maitham. Neither of them, gives authority to single narration in the field of religious believes. Sadiduddin a-Himmasi has referred to consensus in some doctrinal issues while there is not such a reference in Ibn Maitham’s works. Ibn Maitham accepts intuitional method partially but al-Himmasi did not engage in intuitional method and its status in the book “al-Munqiz”.

Following his intellectualist teacher - Sheykh Mufid- and as a scholar who was educated in the school of Baghdad, Sayyid Murtada regarded a special status for intellect in theological discussion and took benefit from rational reasons extensively in his argumentations. Nevertheless, he did not neglect the textual proofs and used this cognitive method in its due place. This approach and method caused sayyid’s several theological works to be appeared which beside their rational smell and color possessed the textual heritage too; the works that rightly could play an effective role in fixing Shi’a School and removing the objections and doubts of the opponents. Although Sayyid Murtada fallows the way established by Shaykh Mufid in confronting extreme traditionalism and intellectualism, but there some differences in opinion between these two thinkers in some issues.

In this paper, according to very Allamah's works, we try to consider if he is truly a theologian or a philosopher. On the base of this inquiry there are only eight cases which he, in the face of philosophers, chooses theories of theologians in preference to philosophers. Of course three cases of them were rejected and we are not justified to call him a theologian. Also twenty one cases are mentioned that he, in the face of theological theories, prefers theories of philosophers to them. In a section of the paper Eshmitke's idea based on which he is a theologian was criticized. Ultimately put emphasis on this point that Allamah certainly is an Islamic philosopher as apposed to a theologian. To attribute him to both realms, because of big difference between theological and philosophical fundamental doctrines, is impossible.