نشریه عقل و دین
پیاپی 24 (بهار و تابستان 1400)

One of the most important interpretive approaches, especially in the verses of narrative attributes, is the approach of allegorical interpretation. The Mutazilites and the majority of Shiites believe in the necessity of allegorical interpretation, but within the framework of special rules and regulations. On the other hand, the majority of Sunnis, including the Ahl-ul-hadith, the Salafis and most of the Asharites are inclined toward exoteric meanings. Meanwhile, some contemporary Shiite theologians have taken a third approach by presenting a new theory that can be called "affirmative signification" and believe that insisting on the initial exoteric meaning and interpreting and changing the meaning of the verses are both incorrect. Rather, they should be understood based on their exoteric meaning, considering both verbal and non-verbal philosophical and rational evidences. Hence, without neglecting the exoteric meaning obtained from the sentence in accordance with the evidences, we can get the correct meaning and the real purpose of the author. Using analytical-critical method based on library sources, the mentioned theory is examined and criticized in this article to find out whether it is really separate from the theory of allegorical interpretation or the same, but with two different expressions. Finally, it is concluded that the difference of the two theories in some terms of interpretation is superficial and verbal, technically speaking, not real and semantic.

The purpose of this study is to explain the concept of "wisdom" as one of the most frequent and important Qur'anic concepts. The concept of wisdom, as a frequently used word in the Quran, is of great importance in the Holy Quran. Therefore, in this study, the conceptual analysis of "wisdom" and its semantic categories are extracted from the verses of the Holy Quran, using the descriptive-analytical approach. This research uses the verses of the Holy Quran along with their interpretations and databases related to the subject of the research, which were purposefully studied and analyzed. By examining the context in which this concept was used as well as extracting similar other concepts based on syntagmatic relations, it became clear that the concept of "sing-signs" is often organized alongside wisdom and therefore can be considered to have a syntagmatic relation with "wisdom". The denotation of the verses and the signs that should be rationalized are in the verses referring to creation (natural phenomena): "monotheism, resurrection and prophecy" and in the verses referring to legislation: "the exoteric meaning of revelation".

Rumi in his works, especially Masnavi Ma’anavi, states that the unity of God is compatible with manifestation, purification, and transcendence of God and one can believe in all of them. This is contrary to some other philosophical views like pantheism and those who believe in incarnation and union. Rumi even believes that such a viewpoint can give a better and closer image of God defined in the religious concept. The methodology in this study is descriptive and analytical and it is attempted to prove the belief of Rumi in the unity of existence, first. Then, the sub-principles and traces of this belief in his works are determined and investigated. The unity of existence is the fundamental principle of his school. How he explains and proves the principle, based on the manifestation and purification of God based on, is the question especially answered here. Accordingly, his mystical school and the moderate method of his thoughts are introduced, first. Then, based on the unity of existence, the unity is divided into horizon and souls. Afterwards, the status of essence and the status of Divine names and attributes are shown to be different. The sub-principles and consequences of this belief is resemblance at the same time as purification and purification at the same time as the resemblance. These consequences are also clarified during the study.

Immutable archetypes (al-aʿyān al thābita) are one of the most important subjects in theoretical mysticism. Similarly, quiddity is one of the most important topics in philosophy. Some mystics and scholars consider immutable archetypes and quiddity synonymous and identical. Many others, however, believe that the two terms are contradictory because mystics consider immutable archetypes to be unchangeability (Soboot) and unchanging is existence itself. Thus, it has raised questions and many debates. Some even go as far as to believe that if "immutable archetypes" are the very essence, the mystics support the principality of quiddity. This study elucidated some of the characteristics of "immutable archetypes" and compared them with the essence. Also expressing some positive doubts, clarified immutable archetypes and essence, and explained the meaning of unchangeability in immutable archetypes. The question was, is positiveness non-existential or existential? And if it is non-existential, how can it be the origin of existential archetypes? And if it is existential, how is it compatible with the belief that it is non-existential? And do muʿtazila mystics believe in the mediation between existence and non-existence

Epistemic responsibility is one of the most important topics in contemporary epistemology. The Internalist theory in epistemology emphasizes on this responsibility by accepting the self-control of human in acquiring his beliefs. Most Internalists believe that we are justified in our beliefs as long as we follow the best evidence available to us. By comparing the thoughts of internalist epistemologists with those of Ayatollah Javadi Amoli, the purpose of this article is to show that Ayatollah Javadi Amoli, like epistemic internalists, emphasizes on the internality and to show that he believes that the subject needs to provide evidence for some of his beliefs and therefore has the epistemological responsibility to increase true belief and decrease false beliefs by seeking evidence. Therefore, in his approach, in addition to the responsibility of forming his epistemological structure with rational virtues (externalism epistemic responsibility), he is also responsible for internalist epistemic duties such as providing evidence for the things not obvious and paying attention to reasonable problems (forms) and being responsible to them.

In the Holy Quran, directly and indirectly, "intellect" is considered one of the sources and tools of knowledge and accordingly, human beings are invited to understanding (ta’aqquol). In some verses of the Holy Quran, the word intellect and its derivatives have been used directly and with a conforming indication, and in the other category, indirectly and with indication per nexum, in the form of words such as: heart (qalb), lubb, fuād and the like, and functions such as thinking, to study (tafaqqoh), intelligence, insight and realizing are referred to as the functions of intellect. These words in the Holy Qur'an are synonymous or related to the knowledge functions of the intellect. According to the verses of the Holy Quran, the intellect has different functions (related to knowledge or other than that). These functions are more apparent in humanities. Here, some functions of the intellect are classified and analyzed by the library method (in collecting information) and by the rational and narrative method and by emphasizing on some verses of the Holy Quran (in analyzing information). Based on the results, some functions of intellect such as theoretical and practical, natural and supernatural, source and instrumental, critical and methodological functions of intellect have been analyzed from the perspective of the Qur'an.

Explaining the nature of "traversal and being-in-the-middle motion" and their manifestation in the real world is among the crucial topics in the philosophical scopes. There are countless views regarding this topic, the most important of which is that of Avicenna and Mulla Sadra. Each of these views has its different requirements and leads to diverse consequences. The present study intends to analyze the views of these two philosophers on the nature of motion and their outcomes. Library method is employed to collect the needed data and descriptive and analytical methods are utilized to analyze the data. The results indicated that Avicenna believes in the external existence of being-in-the-middle motion and considers traversal motion imaginary and illusory, while Mulla Sadra considers traversing motion a reality with external manifestation and considers being-in-the-middle motion as a mobile connected thing with a unique existence which is totally included within time. Understanding this fact paves the way for the substantial motion and removes its obstacles. By proving the substantial motion, many obscure philosophical problems, such as the bodily resurrection, temporal or pre-eternity creation of the world, etc. were solved.

Training is one of the most common words in humanity and Islamic schools. The human training systems position human training just in this world and just in living well. But, according to the Islamic training system, felicity after death and human improvement in the world are the goals of training. Philosopher Tabatabai believes that perfection, growth, and felicity are the results of obeying Islamic rules. Although there are some fundamental differences between the Islamic training system and the human training systems, there also exist some similarities between them. The main question here is that how an interaction between the human training system and the Islamic training system can take place according to philosopher Tabatabai’s theory. The result is that such an interaction is possible and necessity. This research suggests that the Islamic training system, in the way philosopher Tabatabai and his supporters have propsed, should be used as the base and then the teachings of human training systems be organized by that.