List of Articles Interpretation

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  1 - A Study of the Idea of Crisis in Husserl’s View and its Background in the 19th Century European Philosophy
  Seyyed mas‘ud  Seyf Afshin  Mo’azzen
  At the beginning of the 20th century a vast trend which was unanimously called “the crisis of European science and culture” by its advocates emerged in Europe. Following the same trend, Husserl, one of the distinguished European thinkers of the early 20th century, intro More

  At the beginning of the 20th century a vast trend which was unanimously called “the crisis of European science and culture” by its advocates emerged in Europe. Following the same trend, Husserl, one of the distinguished European thinkers of the early 20th century, introduced phenomenology as a solution to overcome this full-scale crisis, which, in his view, dominated Europe during the second half of the 19th century. He maintained that this crisis manifested itself in the form of absence of unity and coherence in philosophy and sciences (both natural and human sciences), as well as in the alienation of sciences from people’s everyday life. Husserl argued that the roots and causes of this crisis must be sought in the scientific and philosophical approaches of the 19th century Europe. During this period and after the demise of Hegel, certain schools such as Marxism, biologism, and historical hermeneutics appeared under the influence of Hegelian schools and the idea of historical relativism that they advocated. A common feature of all of them was their interest in relativism. Each of these schools, through negating the possibility of achieving a single and certain truth and also relativising it based on its own principles provided the context for the development of the above-mentioned crisis. After disclosing the nature of crisis in the philosophical principles of the West and through presenting a critical interpretation of Cartesian fundamentalism. Husserl suggested a method called “phenomenological interpretation” in order to have access to a solid and unifying basis for sciences. In spite of the several criticisms targeting this method, it has turned into one of the most fundamental phenomenological elements which has influenced a11 the philosophical schools which were developed after this prominent philosopher. Manuscript profile
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  2 - Functions of Reason in the Field of Religion in the Views of Qadi Abd al-Jabbar Mu‘tazili and Abubakr Baqillani
  Farzaneh  Mustafapour
  The present paper investigates the functions of reason in the realm of religion in the kalami thoughts of Qadi Abd al-Jabbar Mu‘tazili and Qadi Abubakr Baqillani following a descriptive-analytic method. In doing so, it compares and examines the rational approaches of bo More

  The present paper investigates the functions of reason in the realm of religion in the kalami thoughts of Qadi Abd al-Jabbar Mu‘tazili and Qadi Abubakr Baqillani following a descriptive-analytic method. In doing so, it compares and examines the rational approaches of both thinkers to the interpretation of the Qur’an and applications of reason in inferring religious principles. The results of this study indicate that what distinguishes these two great figures from each other more than anything else is their approach to reason and the quality of its relationship with revelation. Qadi Abd al-Jabbar believes in the priority of reason and rational arguments and always resorts to reason as a tool for gaining knowledge in his kalami perception of religion. Sometimes, in cases where rational judgment is in contrast to the exoteric meaning of Qur’anic verses and traditions, he even gives the priority to reason with no reservation and firmly interprets or negates the validity of propositions which stand against reason. However, preferring tradition to the intellect and granting priority to the descended texts, including the Qur’an, traditions, and those on the acts of the Prophet’s companions are the most important epistemological principles of Baqillani. However, his philosophical system, in fact, marked the beginning of Ash‘arite kalam’s treatment of rational premises. The Ash‘arite considered rational principles to depend on beliefs and, thus, believed that it was first necessary to have faith in their content. Manuscript profile
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  3 - Function of the Intellect in the Realms of Religion and Ethics in Qadi Abduljabbar Mu‘tazili
  Farzaneh  Mustafapour Hossein  Hooshanghi Seyyed Abbas  Zahabi
  This paper examines the functions of theoretical and practical intellects in the fields of religion and ethics in the view of Qadi Abduljabbar Mu‘tazili. Based on what appears from his views regarding the explanation of ethical propositions, we can refer to three episte More

  This paper examines the functions of theoretical and practical intellects in the fields of religion and ethics in the view of Qadi Abduljabbar Mu‘tazili. Based on what appears from his views regarding the explanation of ethical propositions, we can refer to three epistemological, motivational, and ontological approaches. The writers have investigated three categories in the field of epistemology: knowledge of fundamental values, goodness and ugliness of acts, and unveiling of ethical principles based on basic propositions; two functions of the intellect in the field of motivation: the origin of human ethical implications and the basis of Man’s responsibility, and the human voluntary and rational choice in the field of ontology. He maintains that the intellect plays an essential and fundamental role in each of them, and that moral principles have been explained based on rational reasoning. Regarding the functions of the intellect in the domain of understanding religion, the writers initially deal with God’s Oneness and Justice in the light of rational reason and, then, relying on religious principles and through granting a central role to the intellect, they interpret some Qur’anic verses. Finally, they try to interpret some cases which are in contrast to the intellect with reference to certain examples. Manuscript profile
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  4 - Muslim Philosophers’ Reading of Milesian Pre-Socratic Philosophers
  Mansour Nasiri Mahdi Askari
  Early philosophers are of particular importance in the history of philosophy. This is because they led the first stages of the development of philosophical concepts and thoughts. Among them, three Milesian philosophers enjoy great significance. The question that they po More

  Early philosophers are of particular importance in the history of philosophy. This is because they led the first stages of the development of philosophical concepts and thoughts. Among them, three Milesian philosophers enjoy great significance. The question that they posed prompted later philosophers to try hard to provide a worthy response for it. They posed the question of: “What is the origin of the world?” During the period of the translation of philosophical texts into Arabic, Muslim philosophers became familiar with these three thinkers to some extent and quoted and, in some cases, interpreted their ideas. The present paper is intended to introduce Muslim philosophers’ interpretation of the views of Milesian pre-Socratic philosophers and demonstrate how justified they were in their interpretation. A short response to this question is that Muslim philosophers provided a completely non-historical interpretation, which is open to historical criticism. Manuscript profile
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  5 - Philosophers and the Esoteric Interpretation of the Qur’an in Ibn Rushd
  Roohallah  ‘Alizadeh
  Like other Islamic philosophers, Abulwalid Muhammed Ibn Rushd, the most prominent philosopher of the West of the Islamic world thought about the relationship between religion and philosophy and created some important works in this regard. From among them, we can refer t More

  Like other Islamic philosophers, Abulwalid Muhammed Ibn Rushd, the most prominent philosopher of the West of the Islamic world thought about the relationship between religion and philosophy and created some important works in this regard. From among them, we can refer to Fasl al-maqal, al-kashf ‘an manahij al-adillah fi ‘aqa’id al-malah and Tahafut al-tahafat. In Ibn Rushd’s view, religion and philosophy are in harmony and bear no opposition against each other. In this regard, he argues, “Since Shari‘ah is the truth and invites people to a kind of rational reasoning which is fulfilled by the truth, both are the truth, and the truth is not in contrast to the truth. Rather, both agree with each other and acknowledge each other.” However, saying that philosophy is not in opposition to religion pertains to the innermost of religion and Qur’anic verses because philosophy and rational thinking are sometimes in contrast to the external meaning of religious ideas and verses. Ibn Rushd’s solution for removing such contrasts is to attain the inner meaning of the verses through interpretation. Of course, like Farabi, Ibn Rushd does not believe in the unity of religion and philosophy and merely thinks about their consistency with each other and lack of opposition between them. This is because philosophy and religion have to be independent from each other for the sake of their own safety. Thus we must not mix their related discussions with each other. In the present article, the writers have tackled the problem of the harmony between philosophy and religion from Ibn Rushd’s view in general, and explored his theory of interpretation, in particular. Finally, they argue that one of the most important goals of Ibn Rushd in propounding the discussion of the lack of opposition among religion, philosophy, and interpretation was defending philosophy and giving the right of interpretation to the people of reasoning, who are the same philosophers. Manuscript profile
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  6 - A Study of the Methodological Development of Interpretive Philosophy in Islam from Kindī to Mīr Dāmād
  Seyed Mohammad Hosain  Mirdamadi
  20.1001.1.20089589.1400.12.2.1.9
  This study examines the background of pre-Sadrian Islamic philosophers’ method of interpretive or t’awīlī thinking following a descriptive-analytic method. Interpretive philosophy has been defined in different ways; however, its general feature is going beyond the surfa More

  This study examines the background of pre-Sadrian Islamic philosophers’ method of interpretive or t’awīlī thinking following a descriptive-analytic method. Interpretive philosophy has been defined in different ways; however, its general feature is going beyond the surface meaning of concepts and employing both reason and revelation in interpreting a text. A glance at the historical development of this method demonstrates its general growth, although with some fluctuations, in the Islamic philosophical tradition. This is because the process of t’awīl is rooted in the move from the separation of religion and philosophy towards their graded unity. A method of thinking that leads to unity indicates intellectual growth in case it is based on sound reasoning because the intellect advocates unity while imagination is pluralist. From a historical perspective, it can be said that philosophers’ interpretive thoughts have gradually moved away from defending the opposition of religion and philosophy to accepting that their truths are inseparable. In the case of the former standpoint, philosophers sometimes followed the exoteric meanings of religion and sometimes took side with the intellect and philosophy. However, later they unanimously concluded that religion and philosophy share the same truth that has been expressed in different languages. Therefore, the important point is to perceive their methods and languages and explain the related constraints. Hence, we are witnessing a process of monopoly and partiality instead of universality and holism. Manuscript profile