mohammad arabsahehi; farideh pishvaei
Abstract
"Late separatists" means the current followers of this current of thought, compared to the earlier separatists, have changed their approach to the scope of application of reason in understanding the Qur'an and give more functions to reason. The present article has examined this issue in the Quranic opinions ...
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"Late separatists" means the current followers of this current of thought, compared to the earlier separatists, have changed their approach to the scope of application of reason in understanding the Qur'an and give more functions to reason. The present article has examined this issue in the Quranic opinions of the late Malekimianji, Tehrani, Hakimi and Mr. Seydan.The results of this study, which is based on descriptive-analytical method based on library information, show that later separatists, while stubbornly opposing philosophical reason in its specific meaning, accepted their reason with distinct titles such as innate intellect (enlightened intellect). , Introduce religious and essential self-foundationTo show its difference with the philosophical intellect, but in fact, their preferred intellect is the analytical intellect or the intellect of the evidence of axioms, and in the form of logical propositions, referring generalities and absolutes to the specifics and constraints and understanding the Qur'an with connected and discrete evidences Has emerged. This hypothesis also proves that although later separatists valued reason somewhat than their predecessors As a result, this current of thought, based on its preconceived notion among the sources of interpretation, has limited the hand of philosophical reason from the circle of understanding the deep meanings of the Qur'an and typically to the apparent levels of the meaning of the verses. A comparison of his Qur'anic view with rationalist interpretations is evidence of this claim.
Quran and Quranic teachings
farideh pishvaei; sayd mahmood tayeb hosainy; mohammad arabsahehi; fatemeh ghanbari.
Abstract
Associate Professor, Department of Religious Logic and Understanding at Islamic Culture and Thought Institute
One of the foundations of Amin Khouli’s literary interpretation theory is Neo-I’tizizali thoughts. This paper, using an analytical-critical approach based on documentary data, in ...
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Associate Professor, Department of Religious Logic and Understanding at Islamic Culture and Thought Institute
One of the foundations of Amin Khouli’s literary interpretation theory is Neo-I’tizizali thoughts. This paper, using an analytical-critical approach based on documentary data, in addition to the introduction of Khuoli’s theory, has revealed and criticized the framework of the Neo-I’tizizali’s thought in Khouli’s theory, which has been effective in his later interpretive approaches. One of the advantages of the Khouli’s Neo-I’tizizali principle is the social interpretation approach of his theory. In contrast, due to the inherent shortcomings of this thought, some challenges have been made including the innovative view in all dimensions of religion, the disconnection with the interpretive tradition, the relative understanding of the Quran and the dominance of the text centrality in the interpretation. Also, the lack of a revelatory look on mind is one of the problems of this theory. In addition, the extremist attention to understanding of the primary audience and the ignorance of the Quran’s culturaliztion would lead to inclination towards cultural interpretation. The foundations of the Khouli’s Neo-I’tizizali theory such as lack of expurgation in textual understanding principles and explaining the worldview have made it subjective-oriented. In this view, regardless of its divine aspect, the Quran as an animated text was the subject of the current investigation; therefore, its revelatory identity was denied. The Khouli’s theory has not been secure from this problem, and this is observed in the works of students and researchers relying on his theory.
