نشریه نسیم خرد
سال هفتم شماره 1 (پیاپی 12، بهار و تابستان 1400)

The use of intellect to explain the divine knowledge has long been considered by thinkers. In the Holy Qur'an, the use of intellect is emphasized. In many verses of the Holy Qur'an, the words: reason, contemplation, etc. have been used to express attention to this divine power. It seems. Considering the importance and position of reason in Islamic teachings, the present article collects library information in a contemporary way and examines rationalism in the Qur'an from the perspective of Arkon and Allameh Tabatabai. The result of this writer's research is that Arkon considers the meaning and concept of reason in the Qur'an as opposed to argumentative reason, and by categorizing Islamic reason into three periods: the formation of Islamic thought, Islamic classical and the scholastic period; Islamic reason follows revelation, the word reason in the Qur'an expresses emotional and permissible expressions that can not be argued in any way. And in the ages after the revelation of the Holy Quran, the divine knowledge was transmitted to the next generation by the heads of religions and is devoid of argument, but Allameh Tabatabai interprets the Quranic wisdom in the sense of being in accordance with human nature.

The issue of science is one of the most fundamental issues of philosophy that has made many thinkers think about truth and its quality. The concept of science, which is the absolute meaning of knowledge and awareness, is an obvious concept, but the approach of Islamic scholars to its truth is different. Some have considered it a negative thing, some have considered it as a form in the intellect and some have considered it as an additional category. Mulla Sadra considers the truth of science as an existential thing and with this approach he excludes science from the scope of essential concepts.

The subject of religion knowledge or Islamization of the knowledge in the Islamic world has been one of the main issues in the humanities field that has involved the mind of many thinkers and scholars of knowledge and religion field. So , research is in the foundations and bases of epistemological and methodological of the viewpoints offered in the field of religious knowledge has been one of the main needs of visionaries in the field of epistemological and social. Generally , items such as crisis that come from new western culture and civilization , the importance of solving the Islamic noetic and thinking lag, limitation and shortcomings of new experimental science , the importance of doctrines of Islam and recovering of muslim`s scientific and heritage civilization and expansion of dimension of ideas of unity if religion and knowledge can be considered as a motivation of plan and expansion of Islamic thought as a general and Islamic knowledge more specifically. Beside deficiencies of new epistemology and cultural dichotomy in Islamic communities makes the necessity of producing knowledge for most important . In the field there have been offered different theories by different scholars in the last two decades in the Islamic world and each of them has considered from its own viewpoint for Islamization of knowledge that can name Dr. Esmaeel Faroughi. Dr. Faroughi has emphasized on Islamic heritage and shortcomings of traditional and western educational system and has conditioned the Islamization of the knowledge in correction of educational system and mergering tow Islamic and new western systems with the Islam as the axis. From other viewpoint ,

Movement in transcendent wisdom means the realization of the fluid and modern existence of the object. Existence that is completely in accordance with time, and in each of them, the assumed cross-section is realized, and in the whole time, the whole existence appears. Therefore, motion is considered as the existence of an object and is out of the category of essences, and substantial motion means the realization of the existence of fluid from the category of substance. Based on the attitude of transcendent wisdom towards what motion is, and by accepting the essential motion, the devices of motion find a novel description. In this article, we intend to explain the means of motion in the context of substantial motion with a descriptive analytical method and according to how motion exists.

Islamic teachings in a common and famous division is divided into three sections of beliefs, ethics and jurisprudence. In the field of jurisprudence with a historical background, ijtihad scientific work has always been considered and considere however, in the two fields of doctrinal and moral knowledge, despite their great importance and impact on the guidance, growth, perfection and happiness of human beings and society, ijtihad and mujtahid scientific efforts have received much. less attention after defining the concept and purpose of ijtihad in doctrinal teachings, this article seeks to prove the necessity of ijtihad and deep inferential work in the field of doctrinal teachings by stating three types of Quranic arguments, narration and reason and after mentioning many narrative and rational arguments, it is concluded that it is very necessary and essential that in the doctrinal teachings, accurate and deep ijtihad and inferential efforts, such as ijtihad in jurisprudence, be done properly and adequately.