Interpretive Theological Researches

Abstract With the help of modern science - both natural sciences and humanities - the new Western civilization has been able to transcend man and the universe and create a new world for man. The humanities, as the software of the new Western civilization, have their own epistemological, ontological, anthropological, and value-based foundations.The requirement for accepting this civilization and consequently these sciences is to accept these principles. Can the humanities be accepted along with these principles? This research, using a descriptive-analytical method, aims to answer this question from a Quranic perspective based on the interpretive thought of one of the leading commentators of the present era - Allamah Misbah Yazdi.On this basis, first, the anthropological foundations of modern science were identified and then examined based on the interpretative views of Allamah Misbah Yazdi. The results indicate that all the anthropological foundations of modern science, which include naturalism, negation of ultimate goals and objectives, anthropocentrism, individualism, mechanism, and the objectification of man, are not acceptable based on the verses of the Quran based on the interpretation of Allamah Misbah Yazdi and are subject to numerous problems.

Abstract The topic of "Khalid" and eternal punishment for certain individuals in hell is a significant issue in exegesis and theology, consistently engaging Islamic thinkers. Within this discourse, opinions among Islamic scholars differ. Some argue that "Khalid" and eternal punishment are incompatible with God's justice, leading them to adopt the theory of "interruption of hell's punishment." Conversely, others assert that "Khalid" and eternal punishment do not contradict God's justice, thus affirming their belief in both concepts. Ayatollah Javas Amalia is among those who contend that "Khalid" and eternal punishment align with God's justice, offering rational justifications for the permanence of punishment for some individuals in hell. This research employs an analytical-descriptive method to evaluate and critique his rational arguments regarding "Khalid" and the permanence of torment. It concludes that these justifications fail to provide a rational explanation for the existence of "Khalid" in the Koranic context of punishment and do not resolve the tension between immortality and divine justice, despite the undeniable and certain nature of Koranic verses addressing "Khalid" and eternal punishment for certain individuals in hell.

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Abstract The existence of the world of Barzakh is emphasized in the Quran, and one of the common questions of man in this regard is how man exists in Barzakh. Also, the issue of the passage of time and its quantity and quality in that world has been among the issues raised in philosophy and the Quran. Our understanding of time in the world, Barzakh, and even the Day of Judgment is also very challenging. In this article, using a descriptive-analytical method, we have reviewed Sheikh Mufid's theory about the life of Barzakh, and then, focusing on the concept of Labth in the Quran, we have examined the nature of life in Barzakh, and Sheikh Mufid's view has been confirmed. The main question is, what is Sheikh Mufid's theory about the life of Barzakh with regard to the concept of Labth in the Quran? Considering the concept of Labth in various verses and its interpretations, it can be said that Sheikh Mufid's theory about life in the world of Barzakh and its quality is confirmed for the saints of God, as well as believers and pure infidels. However, other than the two groups above and for most of the dead, deep sleep is applicable.

Abstract Verbal monotheism has been an important issue in the field of religious thought and behavior, which the Holy Quran has relied on a lot. Islamic thinkers have addressed this issue in the field of theology, philosophy, ethics and mysticism. The detailed explanation of the mentioned issue and the answer to the doubts is something that has been done in scientific books and religious studies since a long time ago. Wrong foundations, wrong interpretations of the verses of the Holy Qur'an or inadequate methods have led the seekers of knowledge to wander in the mentioned issue. To solve these challenges, referring to Allameh Misbah's perspective as a great and systematic commentator is a way forward. The current research has analyzed the monotheism of verbs based on the view of Allameh Misbah Yazdi, with a descriptive-analytical method. Some of the findings of the research are as follows: What is verbal monotheism, the relationship of verbal monotheism with human agency and the principle of causality, the functions of verbal monotheism in ethics (not abdicating responsibility, self-cultivation) and mysticism (witness of God's action and intuition of divine planning), the way to achieve Verbal monotheism (removal of individuality and becoming a slave).

Abstract Schools of thought are actually prone to extremes in accepting the narrative of sensory and intellectual knowledge. Some have considered sensory knowledge to be illusory and contradictory. Some have denied the external existence of objects, and some consider intellectual knowledge to be worthless knowledge. On the other hand, Islamic theologians and commentators, inspired by the verses of the Quran, have chosen a middle path and have stayed away from extremes. The aim of this article is to assess the validity and scope of sensory and intellectual knowledge in Islamic interpretation and theology, and it uses a descriptive-analytical method. The result of the research is that each of sensory and intellectual knowledge includes a specific perceptual domain, and their perception cannot be considered current in all cognitive dimensions. The scope of sensory knowledge is a valuable tool for knowing God through immediate proof and easy understanding of the resurrection. Of course, sensory knowledge is limited and fallible knowledge. The scope of intellectual knowledge includes establishing proof of the existence of God, proving the principle of resurrection, and proving the validity of religion, but this knowledge is also limited by the perception of minor matters