عقل

The role of reason in understanding religious knowledge, especially regarding monotheism, has long been a subject of extensive debate among Islamic thinkers. This study aims to conduct a comparative analysis of the role and function of reason in understanding monotheism from the perspective of two influential intellectual movements, namely Wahhabism and the Ekhavānul Muslimin. The findings of the study indicate that, unlike the Ekhavānul Muslimin, Wahhabism has limited the scope of reason in understanding monotheism and adopts a more minimalistic approach toward it. This difference in the view of reason leads to significant consequences in understanding the fundamental concepts of monotheism, such as the arguments for the existence of God, the categorization of monotheism, the proof of God's attributes, and the interpretation of the attributes of God. Wahhabism's minimalistic approach to reason also results in the denial of certain Islamic teachings such as intercession (tawassul), seeking help (istighāthah), and the concept of the creative authority (wilāyat takwīnīyyah) of the saints. Overall, this study demonstrates that the difference in the perception of reason has led to considerable variations in the understanding and interpretation of monotheistic teachings between Wahhabism and the Ekhavānul Muslimin.

Reason is one of the Islamic sources, but there has not been an independent discussion about its validity in the usul books, except in the Usul al-Fiqh by the late Mozaffar and Shahid Sadr. Therefore, the theory of Sadr about the authority of reason in jurisprudence is included in this article along with a criticism of some of his views. Shahid Sadr considers practical and theoretical reason as evidence in jurisprudence and does not consider the evidence of Akhbaris to be complete in this regard. But it is not limited to philosophical reason, but also adds the arithmetic of probabilities to the problem.

There is no doubt that reason and revelation are considered two central elements in the ontology and epistemology of religion. This matter has always been the subject of scrutiny and investigation by many religious leaders. A Muslim needs revelation to understand and discover the divine decree in order to be able to meet his needs. At the same time, he faces new issues that he may not be able to find answers to by referring to the appearances of narration. Therefore, considering the authority of reason alongside revelation, he tries to understand the divine decree.From the essence of some of the words of Professor Allamah Javadi Amoli, it is understood that reason has no role in the ontology of religion and does not have an independent ruling, but rather its ruling is in fact the discovery of the ruling of narration. However, from some other aspects of his words, it is also clear that, given the importance of the ruling of reason, they consider reason an independent source for understanding the divine ruling and consider its fatwa to be the same as the fatwa of revelation. Therefore, this research aimed to examine this issue by referring to the works of Professor Javadi Amoli.

The Tasnim Method in Interpreting the Quran is a comprehensive ijtihadic method with an emphasis on "interpreting the Quran by the Quran" with a moderate approach, meaning maximum benefit from the verses of the Quran, which is achieved by the intellect's discernment of the evidence and clues of the verse or other verses and their analysis and conclusion. In this case, the intellect only plays the role of a "lamp" and a tool. Therefore, Ayatollah Javadi Amoli makes a eloquent effort to benefit from it in his valuable Tasnim interpretation. The cognitive outcome of applying this role is to deepen and expand Quranic knowledge and avoid incorrect or incomplete and superficial understanding. The present article, written using a descriptive-analytical method, explains the essence of Misbahi's intellect and comprehensive ijtihadic interpretation, as well as the interpretation of the Quran by the Quran, and presents some of its Quranic and narrational evidence. It then points out fifteen functions of the application of Misbahi's intellect in Tasnim interpretation, especially with an emphasis on the interpretation of the Quran by the Quran: accuracy in the meaning of words, attention to the types of signification of the signified and non-conformity, analysis and explanation of the contents, interpretation of verses and reference of similarities to certainties, removal of apparent contradictions of verses and having a comprehensive view, general assignment, absolute restriction, consideration of key verses, separation of concept from instance, attention to breadth and inclusiveness, discovery of cause, recognition of allegory from limitation and determination, utilization of the grammatical message from descriptive expression, utilization of verses in confirming interpretive narrations, utilization of verses in criticizing interpretive narrations.

This article has been prepared with the title "Investigating the reason and quality of sanctity of wine and alcoholic beverages in response to the Book of Qur'an criticism". The author of the book wants to challenge the law of sanctity of wine in Islam with five doubts. The results of the research show that, firstly, wine is forbidden in the divine religions of Judaism and Christianity, and this can be seen in various verses of the Bible. Digestion leaves irreparable damage and fetal alcohol syndrome, which is a wide range of physical disorders and mental and skeletal abnormalities, is created for the fetus. Thirdly, in order to prevent various harms to the human society and his generation, severe punishment has been considered for drunkenness in the Ahadin and Islam, which is ordered in the Torah of stoning and in Islam, the first two times eighty lashes and the third time the death of the drunkard. . Fourthly, not only wine, but any substance that covers the human mind is forbidden in Islam, and fifthly, the leader of the Taliban in Afghanistan, whether at the beginning of the emergence of this group or now that they are the rulers of this country, the use and trade of any drugs and alcohol is prohibited. Said. The type of article is from the series of fundamental articles, the result of which is the improvement of human society planning, and its approach is descriptive-analytical and its method is library.

The feeling of richness and needlessness is the desire of all human beings. Religious sources consider the perfection of reason as the way to achieve this feeling. But how the perfection of reason affects richness is a fundamental question. The purpose of this research is to provide the scientific and theoretical foundations of the feeling of needlessness through the discovery and explanation of the relationship between reason and richness. This research has used the method of conceptualizing religious concepts and using the method of analyzing and explaining religious texts to explain this relationship. The findings of the research show that asceticism, trust, and servitude are the three main components in explaining this relationship. The perfection of reason leads to the attainment of these three components. In the shadow of the attainment of these factors, man can achieve richness and needlessness that comes from within man and wealth has no effect on the attainment of it. The evolution and growth of the intellect, which is a power that has the power of discernment and, as a result, refrains from vile things or invites to good deeds, leads man to the components that are necessary for the attainment of needlessness.

In the main reference texts of the Khorasan Theological School, the two words "Simple" and "Combined" along with the word “Cognition” (Ma’refat) - in the form of "Simple Cognition " and "Combined Cognition " - are often used to explain the position and levels of God's Cognition (Ma’refat Allah). In addition, these two words are used along with other cognitive words such as "Knowledge" and "Assent (Tasdiq)”.The diversity of these two words’ utility in different positions of these texts has caused different interpretations. In this article, we try to explain indications of these terms according their status in the texts.In this article, in addition to recalling the concepts of rintelect and soul in this school, we will show that the word Cognition is used in a special sense in the literature of the founders of this school, and this utility has no significant history in the books of Islamic intellectual sciences such as, logic, and philosophy. We will also explain what the “levels of Cognition” mean in the two fields of intellect and soul.

This article analyzes the philosophical relationship between reason, faith, and insight in the Holy Quran and their impacts on Islamic educational and ethical systems. The main objective of this research is to examine the roles of these three fundamental concepts in shaping individual character and behavior within the framework of Islamic principles. Reason, as a tool for thought and analysis, guides individuals to a correct and profound understanding of divine truths. Faith, as a heartfelt and spiritual belief, encourages individuals to adhere to ethical principles and religious values. Insight, as a type of intuitive and spiritual understanding, allows individuals to see beyond appearances and grasp the deeper issues of ethics. The analyses presented in this article indicate that these concepts operate simultaneously and complementarily, playing a key role in shaping individual and social ethics within Islamic education. In conclusion, a proposed model for utilizing these concepts in educational and ethical systems is presented, designed around rational, faithful, and insightful education. Additionally, suggestions for future research regarding the impacts of these concepts in different communities, emphasizing the education of youth, and examining the role of modern technologies in enhancing these principles are proposed.

The term spiritual intelligence combines the concepts of spirituality and intelligence into a new structure that has matured in the light of psychologists' attention and interest in the field of religion and spirituality. Now this question is raised, what is the Islamic color and the religious manifestation of spiritual intelligence among the Qur'anic and narrative texts? The present article tries to analyze the meaning of the term spiritual intelligence in religious teachings such as Quranic and Narrative with a descriptive analytical method and based on library sources and an interdisciplinary study. Based on this, the word "intelligence" and its semantic network and similar words such as; He considered lip, prohibition, stone, heart, dream, kiast, frost, wisdom, inner argument and pilgrimage as the closest words to spiritual intelligence and examples of it. This type of matching of intellect with spiritual intelligence in Islamic teachings, especially in the combination of merciful intellect, light intellect, and holy intellect, also indicates more and more fully the tendency of the meaning of intellect to the realm of spirituality.

Reason and rationality have always had a special value and credibility in the context of human history, and it is one of the most important human characteristics and the distinguishing feature of humans from other creatures in the world. What the meaning of reason is and what functions are envisioned for it, has been discussed as one of the important topics among scholars, and many people have written and presented works on this issue. To answer this question, we can refer to the teachings of the Ahl al-Bayt (as) which are connected to the eternal divine source. This article, which is a development article in line with the production of Native-Islamic knowledge, tries to use a library method and with note taking tool, by focusing and paying attention to what has reached us from Imam Amir al-Mu'minin Ali (as) in narrative sources, and analyzed the concept of reason to identify some of its features such as special tasks and functions, weakening factors and enemies of reason. The results of this research show that reason, as the best tool and internal proof in the possession of man, can guide a person to worship Allah the Almighty and provide a humane and honorable life in the shadow of revelation and divine messengers as external proofs. Let it be done on the condition that man uses this precious jewel in all matters, improves it and takes care and protects it against the devil as an external enemy and some internal destructive factors.

The concept of reason has been one of the most frequently used concepts and terms in different periods of philosophy. In this study, the authors try to answer the question that in the early period of philosophy in ancient Greece, what definitions the philosophers have had of the concept of reason. Therefore, this article is intended to examine and analyze the historical concept of reason among the early Greek philosophers with emphasis on Plato and Aristotle. The authors of this article claim that the concept of reason in its initial roots has multiple meanings in three different fields of epistemology, ontology, and ethics studies; therefore, the accuracy of the philosophical opinion requires that we pay attention to the plurality of different meanings in the application of this concept and its definition in texts. Our method in this research is historical-analytical, in which, by examining the reliable sources of the history of philosophy and the original texts, we find out the early applications of reason.

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.

The most detailed hadith "Kitab of Al-Aql and Al-Jahl" Usul al-Kafi contain orders of Imam Kazim (peace be upon him) to Hisham Ibn Hakem. Despite the recommendations of religious teachings to be together, in a paragraph of this hadith, not only loneliness is not forbidden, but also patience on it is considered a sign of perfect intellect. This article, with a library method and content analysis approach, seeks to answer these questions: how is the validity of the hadith' chain, and what is the relationship between patience on loneliness and the strength of intellect. Research findings show that chain of the hadith evaluates as weak, but the content evidences confirm the relationship of patience on loneliness and the reason. In religious teachings, patience on loneliness due to avoiding reprehensible association and independence of thought and persistence on the path of truth, will indicate the strength of intellect. The results also indicate that awareness and intellectual growth, as well as understanding the nature of the phenomenon of loneliness based on belief in God, are among the effective factors in strengthening patience on loneliness.

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

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.