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

Mu'tazila are a group of Islamic theologians who fully believe in the originality of reason and consider theoretical reason to rule over revealed teachings. This principle has had effects on the whole intellectual system and their religious beliefs and has given a special understanding of monotheism and divine justice. The New Mu'tazila movement is one of the most important theological movements in the Islamic world. This movement finds its origin in the opinions of the old Mu'tazilies and seeks to renew the epistemological foundation of Islam. This group considers reason to be sacred and they believe that reason has limitations and man needs revelation to understand the truths of the world. These two schools of thought have many intellectual commonalities and differences, which justifies the necessity of applying the concept of rationalism; Therefore, this research is trying to compare the Mu'tazila and New Mu'tazila intellectual approaches using the descriptive-analytical method and show their intellectual similarities and differences. The findings of the research show that Mu'tazila and Neo-Mu'tazila generally have similarities in philosophising, the five principles, monotheism and justice, promise and promise, and status between al-Mazlatin and the well-known and forbidding evil, the accidental nature of the Qur'an, beauty and ugliness, but in concepts such as the type of rationalism, mechanism Rationalism and some rational foundations have distinctions.

Understanding the reality of entities can be approached through two methods a) positively, to discern the essence of the object, and b) negatively, to delineate what the object is not. This study investigates Avicenna's perspective on the essence of the soul. While previous research has extensively explored the positive attributes, this study delves into the less organized negative attributes, shedding light on the soul's distinctions from nature, the Spirit of vapor, temperament, body, corporeality, intellect, and vitality. The significance of the soul's divergence from corporeality lies in its implicit deviation from temperament, the Spirit of vapor, the physical body, and other material elements. Notably, disassociating the soul from intellect is essential to prevent misunderstandings, avoiding the misconception of the human soul as a purely abstract concept. Furthermore, examining the soul's connection with vitality elucidates shared attributes and encompasses a diverse spectrum of entities characterized as living.

The subject of this research is to examine and critique Ibn Taymiyyah's view on the proof of beliefs based on reason. This has been done by identifying his perspective on rational methods in his written works, and this research, using a descriptive-analytical method, seeks to answer the question of how Ibn Taymiyyah's view on the methods of proving rational beliefs was and what criticisms are made of it.He opposes restricting rational reasoning to analogy, similitude, and induction, and has only briefly defined the inductive method, but has discussed the method of analogy and similitude in detail, and denies the function of logical analogy or universal analogy, as he calls it, and on the contrary, accepts the authority of similitude and analogy of the absent to the witnessed, and attempts to make most experts accept the authority of similitude.In the critique, what he calls the method of rational reasoning other than analogy, similitude, and induction, in fact, goes back to one of these three methods, and the denial of the function of analogy is also not valid. Similitude, although it is one of the methods of rational proof, is not a definite proof.

Positive freedom, by emphasizing reason as an aspect of the consistency of the higher dimension of human existence, is primarily exposed to cognition as a concept closely related to the principles of Islamic anthropology. Therefore, in addition to providing a comprehensive and accurate presentation of this concept, it is necessary to critique its basis based on an Islamic approach. In this article, based on a text-based interpretation, after presenting the concept of positive freedom, it is criticized and evaluated based on the Quranic principles of Allameh Tabatabai. In this sense, reason is the basic element that is necessary for human beings to attain freedom, and if they are at the center of the regulation of social life, it will enable human beings to enjoy freedom. This is if the basis of attaining freedom in the Holy Qur'an is the divine caliphate of man, which only with the rule of law in the field of social life, it is possible for man to enjoy freedom. Providing an independent understanding of man by relying on reason, as well as the lack of separation of reason in the position of proof and proof are among the factors that cause this concept to deviate from the truth of freedom. Philosophers who believe in positive freedom by emphasizing reason are shaping a human being independent of God Almighty. This is in the case that man's attribution of freedom is basically rooted in his divine caliphate. Therefore, human freedom is due to the fact that he has the right to rule and exercise his will secondarily, and not independently. As a result, the development of an independent understanding of human beings means distancing oneself from the real basis that prepares freedom for human beings. The Holy Qur'an also explicitly outlines the agents and obstacles to freedom by designing the element of "truth" as the circuit of freedom. Therefore, any factor that seeks to plan, establish and maintain the rule of law over society is an agent of freedom, and any factor that seeks to oppose the right and damage its rule is considered an obstacle to freedom. Hence, religion, government based on the axis of innocence and popular control can be proposed as agents of freedom and the devil, tyranny and the public and dissidents as the main obstacles to freedom.

Religious laws that are related to human duty are called Sharia laws. Shariah rulers are obtained with the help of knowledge such as Darayah, Rijal, principles of jurisprudence and jurisprudence. The jurists refer to four sources for deriving Sharia rulings: the Qur'an, the Sunnah, common sense, and consensus, which they call Arba'ah arguments. In order to improve jurisprudence, the principles must be strengthened, and in order to strengthen the principles, it is necessary to strengthen the role and place of reason in the principles of jurisprudence. The important discussion in the principles of jurisprudence is the validity of reason in deriving branches; That means, can reason be considered as a source of inference along with the book and Sunnah, or does it not have this ability and position? In this regard, this research first studies the concept of reason and the place of reason in the principles of jurisprudence. Then it deals with the application of reason in the principles of jurisprudence and the inference of Sharia rulings. In the end, it examines the validity of reason and the ability to infer religious rulings and the opinions of supporters and opponents of reason. The research method in this research is descriptive-analytical, the required information is cited through library studies, the goals of this research are to explain the concept of reason and the place of reason in the principles of jurisprudence.

From the perspective of every Muslim, righteous deed is based on knowledge of religion, and every knowledge requires the tools of understanding. The nature and scope of the power of reason as the most important tool for understanding in humans have been subjects of discussion and debate since ancient times. In the Islamic world, from the period of translation of Greek philosophy and logic and the first compilation of philosophical and logical books, this discussion has been the center of disputes among literalists, theologians, and philosophers. Among Shia Muslims, this dispute escalated with Mullā Amīn Astarābādī's writing of "Fawāyid al-Madaniyyah" and the Usūlī scholars also entered the discussion. Among philosophers, Mullā Ṣadrā, claiming to reconcile wisdom and divine law, presented the transcendent philosophy system. Our goal is to examine the criticisms to Mullā Amīn based on transcendent philosophy according to the views of ‘Allāmah Ṭabāṭabā’ī. The spirit of literalism is strongly flowing in the Islamic seminary and certain thoughts today, and therefore, critiquing the foundations of this current is crucial. Our method involves first analyzing the concept of reason based on its two components; its nature, and the scope of its power in understanding religion, and then conducting internal and external critiques. In internal critique, it can be said: Firstly, the lack of use of reason and logic is incompatible with their own scientific behavior, which is based on these two. Secondly, the verses and traditions that are the source of knowledge according to Mullā Amīn have encouraged us to use reason. Thirdly, the criticism of reason in traditions pertains to the analogical approach in fiqh, and not logical reasoning. In external critique, it can be said that differences among philosophers cannot be the evidence of incorrect use of reason since differences in jurisprudence will also have the same consequence. The transcendent philosophy has observed moderation in determining the place of reason, but Mullā Amīn has placed it lower than its position in verses and traditions.

The interpretations of the Qur'an are constantly being studied from different dimensions. Exploring each of these approaches is useful in the correct use of interpretations and validation of the components that affect the interpretive method. In this research, two important components of narration and reason have been validated in the interpretation of "Muqtaniyat al-Dorar wa al-Multaqatat al-thamar Sayyid Ali Haeri Tehrani" by 14th century Shiite commentators. The results of the research show that the basis of this interpretation is based on the ijtihad method of interpretation and the method of "Quran to Sunnah" and in explaining the verses of the Quran, the narrations of the Infallibles (AS), the sayings of the Companions and their followers have been used. In the theoretical realm, the utilization of reason is also explained, and in the practical realm, various types of interpretive ijtihads such as the explanation of details, absolute restriction, explanation of morphological, syntactic, and rhetorical issues can be achieved. Haeri's views on Quranic sciences; Such as: recitations, abrogations, strong and similar, appropriateness, causes of revelation and Meccan and civilian are mostly in agreement with other scholars, but in some cases also have their own opinions. The author's knowledge of the Qur'anic sciences and its effect on her method of interpretation in interpretation is quite clear. How to interact with the opinions of other commentators, the use of context and controversy with the Israelis in the Qur'anic stories, is one of the important features of Muqtaniyat al-Dorar that distinguishes it from other interpretations.

In the way of life of religious authorities, ‘political dissimulation’, i.e. concealing secrets and leniency towards other Islamic denominations along with protecting one’s life and properties from murder and plunder, is an essential affair. Complete implementation of divine laws; expressing truth and defending it on the one hand, and protecting one’s life, properties and religion on the other hand make it necessary to have an inquiry on the timespan of the possibility of political dissimulation. With an inquiry on political dissimulation, we conclude that according to the evidence of the Quran, tradition and reason, the political dissimulation is not specified to the time of the presence of sacred personages of the Infallibles; rather, it is running in the Occultation Period as well. The present study is based on library research and is an analytical-descriptive one based on which we infer, with evidence from reason and tradition, the timespan of political dissimulation in all times, even in the Occultation Period. The existing evidence in the Quranic verses (such as “the relations with disbelievers through dissimulation for rejecting their harms is permitted in any time” and “A believer who is forced may be turned into an disbeliever due to dissimulation”) and the evidence found in traditions (such as “the timespan of dissimulation is up to Imam Mahdi’s uprising” and “Anyone who gives up dissimulation before the uprising of Imam Mahdi does not belong to us”) denote the timespan of political dissimulation in the Occultation Period. This is evident also in Imam Khomeini’s opinions.

The purpose of the present research is to understand the nature of reason and destiny and its end in resurrection and to present different meanings and interpretations about proving the survival of reason, which has been the subject of discussion since the past. Based on this, this research has been written by examining the verses of the Quran, especially the verses related to the creation and the definite destiny of man, and examining the sayings of scholars and philosophers. During the review of the sources, the certainty of reason in the existence of man in the second life (the Day of Resurrection) was proved with rational and narrative reasons by referring to the verses of the Holy Quran and inspiration from the descriptions of philosophers and scholars. One of the reasons cited in verse 27 of Surah S, and one of the convincing intellectual reasons is that God did not create man and the world in vain, and reason and logic do not accept that the oppressor and the oppressed are equal in judgment, so the resurrection and reckoning is a definite obligation for every human being; In this way, it is proved that reason is with man on the day of resurrection, because its absence removes responsibility and accountability from him, and by losing it, a person's humanity and identity are lost, and if this is the case, there will be no judgment and accountability, and this is impossible based on the sayings of the Most High, reason and logic. This is a deterrent answer to the words of the deniers who say that there is no resurrection and that man is destroyed by death and suffers eternal destruction. So, based on the general results, there is reason and resurrection, and reason does not disappear with death, and resurrection is for the realization of justice in the reward of the righteous and the punishment of the wicked.

The purpose of this research is to answer the question, what is the relationship between God and the universe from the perspective of Mirza Javad Tehrani? For this purpose, his written works were analyzed by means of content analysis of sources in a library manner. Sages in response to this question of rational assumptions such as; They have used the principle of causation, falsification, composition, the principle of oneness, the subject of manifestation, etc., and by proposing a separation between the first creation and the first emission, they have considered the relationship as an existential matter. Mirza Javad, one of the thinkers of the separation school, while not accepting the aforementioned principles, does not consider the claim of the sages to be free of problems. He believes that determining the example of the first creature and expressing the type of relationship is beyond the realm of human knowledge, so we must obey the Sharia texts in this regard. Therefore, the relationship between God and the universe is definitely established. Although its quality is unknown to us.

The never-ending depth of the teachings of the Qur'an has caused that by always reflecting on its verses and words, a unique understanding of this divine book can be obtained. In this article, by examining the commentaries on the word "Measure" under verse 25 of Surah Hadid, an interpretative point of view was proposed as a preferable example. The commentators have expressed different theories in the interpretation of this word, which are: scales for measuring goods, justice, imam, right, religion and reason.The results of the research after the interpretative analysis of the verse show that reason is not only one of the best interpretive examples for the word "measure", but also the criterion for recognizing the extent of other interpretive theories - provided it is accepted - is done only by means of reason. Following religious texts and their teachings also confirmed this interpretative view. Clarifying and confirming the place of reason in the religious system and its unique role in the principles and branches of rulings is another achievement of this research. Considering that from the point of view of a number of commentators, verse 25 of Surah Hadid expresses the mission of the prophets in establishing social justice, the interpretation of measure with reason will lead to the explanation of its special role in achieving this human ideal. Because one of the uses of reason is to adapt the teachings of revelation to the requirements of the time

The religion of Islam has inherent purity and is not subject to distortion in any way - which violates human guidance. There is a possibility of impurity in religious knowledge and culture. Numerous verses and narrations on the importance of reasoning, the background of religious heresies, numerous historical experiences and the type of religion's confrontation with the basic mistakes of human societies make it clear that human reason plays an essential role in preserving the purity of religion. The way of thinking that is logical and in accordance with reality helps a lot to explain pure Islam. Things like heresy, interpretation based on opinion, eclecticism, and limiting religion to the relationship between the creator and the created are among the epistemic deviations and impurities; Just as superstition, misplaced prejudices and wrong habits have caused many cultural impurities, and reason plays an Many issues in the field of religion, such as the interpretation of the Holy Quran, the understanding of deep theological issues, the formation of an efficient jurisprudential inference system, the formation of a coherent intellectual system in various dimensions, the acceptance and defense of religion, are all highly dependent on philosophical reasoning and the use of the tools of human reason. In this article, we will examine the role of reason in preserving the purity of religion and removing impurities from it using descriptive and analytical methods.essential role in recognizing, rejecting and

Ayatollah Javadi Amoli is one of the contemporary philosophers and thinkers of the Islamic world who has been very concerned about religious science and has shown special attention to it in his scientific thoughts. He believes in the significance and possibility of the realization of religious science, and by adopting a positive approach and also relying on various topics of the tradition of Islamic thought, he believes in this issue and believes that the existence of religious science is possible.According to him, if the result of interpretation of God's word is Islamic science, then interpretation of God's action is also considered Islamic science. Also, the real relationship between science and religion depends on finding out the place of reason in the geometry of religious knowledge. In this opinion, the intellect, together with the Qur'an and the Sunnah and similar to them, will be the provider of religious knowledge that has never been confronted with religion and is not out of the circle and inclusion of religious knowledge. Therefore, in this view, science has become completely religious and non-religious science will not exist.

Intellect is the special perceptive power of humans, which can be used to gain valuable knowledge and practical achievements in various fields of thought and action. Religious leaders, including Imam Riḍā (as) have spoken about the value and functions of reason in various human fields. This article tries to organize and analyze the position of reason and rationality from the perspective of Razavi's teachings by collecting the words of that imam from reliable sources. According to the findings of this research, from the point of view of Imam Riḍā (as) the intellect is a very noble creature through which man can achieve brilliant goals in worldly and Hereafter matters. On the other hand, the knowing Allah, which is one of the greatest divine blessings, depends on the use of reason. Belief in Allah, which is the condition of eternal salvation from the perspective of Islam, depends on the knowing Allah rationally. As in the next levels, religious orientation is necessary and proper worship depends on wisdom. On the other hand, the moral life of us humans in the three realms of individual ethics, devotional ethics and social ethics is dependent on rationality and the proper application of rational perceptions.

The widespread development and increasing capabilities of artificial intelligence have led some scientists to believe in the dominance of artificial intelligence over human intelligence and intellect. However, considering the verses of the Quran (Al-A'laa: 1-2) and (Al-An'am: 102) and many other verses that identify God as the sole creator of the universe, as well as God's infinite knowledge (Al-Baqarah: 29) (Al-An'am: 101) of which human knowledge is a mere reflection, and the verses of human dignity: verses that speak of God blowing His spirit into man (Al-Hijr: 29 and Sad: 72) and appointing man as His vicegerent on earth and creating the creatures of the earth for man (Al-Baqarah: 30, Sad: 26, Fatir: 39, Al-An'am: 165, Yunus: 14, Yunus: 73, Al-A'raf: 69, Al-A'raf: 84, Al-Naml: 62), and philosophical arguments that view the universe as a reflection of God's will to be and a cause that is the very essence of dependence on its absolute cause, and considering the verses that identify man as the greatest creation and the most perfect of them (Al-Sajdah: 7) and (At-Tin: 4) to the extent that he is introduced as God's vicegerent on earth (Al-Baqarah: 30), human achievements are the result of human action and man is their efficient cause and the effect of the Most High as the absolute cause, an effect that derives all its power from the sole creator of the universe. Therefore, artificial intelligence, which is a product of man and human achievement, cannot be superior to human intelligence, which is a creation of the Lord of the Worlds. The research method is qualitative and comparative, and the results indicate the invalidity of the superiority of artificial intelligence over human intellect.

The existence of nature in humans and its role in knowledge have been discussed. Some scientists have taken its existence for granted and have talked about its extent and nature, while others have denied it. Among Islamic scholars, the existence of nature is considered almost certain and the talk is aimed at the influence and how it affects. Among Western,ers Descartes fully emphasizes the place and role of innate concepts in epistemology and its scope. In a brief comparison between what these two philosophers have said, we find out their differences and possibly their commonalities.From Descartes' point of view, man understands the existence of God, man and nature in a clear and distinct way that is characteristic of natural concepts. According to Ayatollah Javadi, human nature also knows the existence of God and his attributes such as monotheism, prophethood, and resurrection, and in general the principles of belief, morality, and even behavior.It has been objected to both philosophers that we do not find these natural concepts at the beginning of our life. By accepting the lack of innate concepts at the beginning of human creation, Javadi considers this type of knowledge to be intuitive based on the existence of nature and the single soul of man, but Descartes, without emphasizing on intuitive knowledge and merely mentioning intellectual intuition, found these innate concepts at the beginning of human creation. they know, but in a latent form that is revealed with the emergence of the background and discovers their intellect.

The aim of this research is to present the principles of wisdom education based on the dimensions of wisdom in Islamic thought. Two steps have been taken to achieve this goal. In the first step, the perspective of the Holy Quran (as the main source of Islam) regarding wisdom has been examined through the method of conceptual analysis in order to determine the dimensions of wisdom from the perspective of the Holy Quran. Among the dimensions of wisdom from the perspective of the Qur'an are "Thinking (in the creation verses or the wonders of creation)", "Scientism (scientific support) and avoiding idealism", "Remembering (vigilance)", "Free thinking and avoiding imitation", "screening and following the best", "taking lessons", "futuristic and future-thinking", "existential coherence (harmony of science and speech with action and behavior)" and "piousness (self-respect)". In the second step, with the analytical-inferential method, from the combination of the basic goal of education from the perspective of the Qur'an, which is wise action (the introduction of norms) with the dimensions of wisdom in the Qur'an (realistic propositions), the principles of wisdom education (proposition- prescriptions), were deduced and compiled. Among these principles are "teaching purposeful and guided thinking (intellection)", "encouraging learning and providing evidence (mentioning reasons for matters)", "remarking", "cultivating critical thinking", "teaching and grounding for comparing and assessing and choosing the best", "Edification", "Teaching tact (to think deeply and planning) and prudence", "Practical commitment to knowledge and speech" and "Strengthening the will and refining the self".

Allameh considers the intellect to be the soul of human evidence, and the heart is the soul of evidence, thus the receiver of revelation; Self is evidence and it is referred to as heart or intellect. It is clear that intellect in this application has a more general meaning than theoretical and reasoning intellect. But Aquinas only believes in the reasoning aspect of reason. According to the distinction that Aquinas makes between revelation and reason, he considers the most important popular belief of Christianity, that is, the Trinity, to be outside of rational perception, and emphasizes the primacy of faith over reason. But Allameh, first of all, defines faith in the realm of practical reason, secondly, he considers reasoning and theoretical reason to be prior to faith. The common denominator of Allameh and Aquinas is that they believe about the place of reason in justifying religious beliefs; Many religious beliefs, above all the proof of God's existence, can be justified by reason (proving evidence). Both philosophers use Aristotelian rational-argumentative philosophy to prove religious truths. In this article, we will examine the views of these two philosophers about the place of reason in the justification of religious beliefs with analytical and descriptive methods.

Perception and issues related to the quality of its attainment are crucial in Avicenna's philosophical discussions. He stands as the lone Muslim philosopher attempting to present a coherent theory on forgetting and recalling. Examining the possibility of forgetting and recalling in any scientific subject, and their occurrence for all people, is of utmost importance from the standpoint of epistemology in Avicennan philosophy. This aspect has been investigated in the present research in an analytical-descriptive manner. The questions addressed in this research include: What is the truth behind recalling and forgetting, the degrees of each, and the distinction between recalling and learning? Avicenna's discussions in this field are grounded in his theory about obtaining forms and their entrance into the mind from the outside world, as well as his categorization of different types of sensory, imaginary, apprehensive, and intellectual perceptions. Forgetting is a common attribute among humans and some animals, while recalling scientific forms is unique to humans. The non-materiality of imagination power and its perceptions, coupled with sensory evidence, fundamentally challenges Avicenna's perspective in this field. Learning is the acquisition of a new scientific form, marking a transition from the unknown to the known. On the other hand, recalling involves re-perceiving the scientific form that was previously apprehended.