فصلنامه اندیشه نوین دینی
پیاپی 41 (تابستان 1394)

One of the issues regarding the nature of religious science is illustration of its effective factors, elements and components. In terms of nature, religious science means a desirable religious science (in terms of definition and production) not the presented sciences (in terms of realization). A desirable religious science includes essential and non-essential variables each of which provides identification for science. These elements and factors include: subject, predicate, scholar, knowledge, method, instruments, resources, benefits and application, purpose, principles, assumptions, presuppositions, time, place, geography, culture, civilization, etc. based on which various opinions have been organized about the nature and whatness of religious science. Some viewpoints have mentioned only one factor as the identification provider element of religious science while some others have introduced the combination of several fundamental elements as the criterion to prove that a science is religious. Accordingly, differences of opinions in this regard are so that one direction is ended to denying the religious science on the one hand, and on the other hand, in addition to acceptance of the principle of religious science possibility, it proves its external realization during the Islamic civilization history. In our view, religious science is not merely dependent upon certain elements and factors but different factors including essential and non-essential elements are involved in religious nature and identification of science and according to the degree of the roles of these factors in religiosity of the science, the religious science will also be a gradual matter.

Seddiqin reasoning is among the philosophical proofs to prove the Godexistence having been narrated and asserted variously since its emergence within the fieldof Islamic philosophy. The great contemporary philosopher, Allameh Tabatabaie, hasproposed two types of assertions from this reasoning in his works. He has proposed anarration of this reasoning in two of his books Bedayat Al-Hikmah and Nahayat Al-Hikmah being similar to the proofs of the predecessors while in the commentary on Asfarand Philosophy Principles and Realism Method he has proposed a particular narrationbeing considered to be his innovative reasoning and it is not based on any theoreticalbackground and authenticated origin from philosophical principles.

By virtue of the verses and narrations, interpretation is a way to achieve the realities of the sacred text and to reach the reality of the verses by passing through appearance of the words. In this regard, each one of the Islamic sects has discussed and scrutinized this field and has attempted to interpret it accurately in one way or another. The present paper attempts to investigate interpretation from viewpoints of two famous scholars of the rational Islamic sects (Shiite and Mutazila)i.e. Mullasadra and Qazi Abd Al-jabar Hamedani. In regard to ontological perspective and by using his rationalintuitive system, Sadra has established correspondence between the degrees of reality and humanistic reason and accordingly, he has attempted to understand realities of the verses based on the balance principle between the reasonable and perceptible while Qazi approach is linguistic and for him, interpretation of verses is dependent upon linguistic designated cases and he tries to explain it just through rational reason. Analyzing the type of approaches to the matter of interpretation in terms of introduction, main body, and the related consequences within two mentioned viewpoints describes two different forms of rationalism viewpoints in Islam which will be dealt with in this paper.