عقل برهانی

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.

One of the important issues in the field of Qur'anic sciences is the explanation and interpretation of the testimony of God and its effects in verse 18 of Al-Imran that In this article, argumentative approaches were re-examined with regard to the interpretical and Quranic works of Ayatollah Javadi Amoli . Regarding the interpretation of the said verse, Ayatollah Javadi Amoli, contrary to the opinion of Allameh Tabatabayi, who believed in verbal and practical testimony in the verse, while accepting verbal and practical testimony and the possibility of composition in the testimony, emphasizes the objective and intrinsic testimony of God., who believed in oral testimony and information in the verse, while accepting oral and actual testimony and the possibility of composition in testimony, he emphasized on the objective and essential testimony of God. Ayatollah Javadi Amoli based on the simple truth obligatory theory, believes that because the obligatory of the Most High is simple and pure, it has no partner And since it is purely evident, known and known in advance, it is sufficient to know oneself in order to prove its uniqueness. He declares that if the testimony is verbal or real in the verse, monotheism in the cosmic system can be argued through the verses of Afaq and if the meaning of the verse is objective or essential testimony, then the argument for God's unity is based on her essence, whether there are factors involved or not, she is one and because God is a just witness, her justice also indicates her unity; as in the proof  of Seddiqin; means very honest people; and verse 53 of Fosalat, it is also received in this way.

Comprehensive Ijtihad (Jurisprudence) interpretation is a comprehensive approach to interpretation in terms of the methodology of interpretation and employs various interpretive sources to discover the true intent of God. Since reason holds a significant and foundational position in this interpretation, examining the functions of rational reasoning becomes essential. The utilization of reason in Quranic arguments and rational indicators in interpretation serves the purpose of uncovering the meanings and objectives of Quranic verses, emphasizing the function of rational reasoning as a valid source of knowledge. This study, employing a descriptive-analytical method and through data collection procedures such as library research, data extraction, as well as referencing credible documents, investigates the most important functions of rational reasoning in comprehensive Ijtihad (jurisprudence) interpretation. The use of reason in resolving apparent contradictions in verses, the utilization of rational indicators (intuitive knowledge and conclusive arguments) in interpretation, applying the principle of “implementation and adaptation”, as well as the discovery of rational requirements within Quranic verses are among the key functions of rational reasoning.

Throughout history, Muslims have approached Quranic exegesis in various ways among which being a persuasive, intellectual way on the basis of proofs from the Quran, hadiths, and intellect. Although they benefitted from hadiths up tothe third/fourth Hijri centuries in their commentaries, they did not ignore intellectual method – as will be proved in the present essay. Overshadowing other methods, the intellectual method manifested itself more and more from the fourth century onwards, for thinking independently on the basis of intellect in various dimensions commenced to play a role in benefitting more from Quranic concepts and objectives - something to be expound in length in this essay.

Ethics is the discipline which studies values and revolutionizes human life so that man can lead his life enjoying virtue. Ethics has an intermediary role between theology and jurisprudence. It connects these two disciplines together so that the social behaviors are the manifestations of man’s morals and beliefs and the temperaments of each individual are the representations of his beliefs and ideals. Allameh Tabatabaee believes that ethics has different rankings: conventional ethics، rational ethics، and gnostic ethics. The conventional ethics is based on social intellect. Rational ethics relies on demonstrative intellect and gnostic ethics depends on intuition. The ethical life of each individual begins with conventional ethics and can find promotion into rational and gnostic ethics. These three rankings of ethics are different degrees of a single reality and can be joined together and they carry outward and inward considerations with respect to each other.