درخت حوزه‌های تخصصی

The issue of the nature of revelation and the position of the Prophet of Islam (PBUH) in the process of receiving and communicating it is one of the most important issues in the philosophy of religion and Islamic theology, which has always been a point of convergence for traditional and modern viewpoints. Abdolkarim Soroush, relying on hermeneutical principles, the psychology of religion, and religious empiricism, has proposed a theory that considers the Prophet not merely a passive recipient, but a central agent in the production of revelation. This viewpoint has significant consequences for understanding the nature of the Quran, the position of prophethood, and the concept of revelation. In contrast to this view, Allamah Ṭabāṭabāʼī , relying on transcendent philosophy, offers a theory based on which revelation is a trans-human reality, independent of the Prophet's mind, and its reception is of the type of presential knowledge and spiritual intuition. This article, using a descriptive-analytical method and a comparative approach, compares the epistemological and ontological foundations of these two viewpoints and attempts to critique Soroush's theory from the perspective of Islamic philosophy, especially the interpretive and theological views of Allamah Ṭabāṭabāʼī . In the process of analysis, the methodological differences between the two intellectual systems are first explained, and then the internal coherence of both theories is evaluated by examining Quranic, interpretive, and rational sources. The results of the research show that Soroush's view, due to its neglect of the ontological levels of revelation and its ambiguity in the relationship between human experience and divine speech, is not consistent with Quranic principles and the interpretive system of Islamic tradition. In contrast, Allamah Ṭabāṭabāʼī' s theory has greater conceptual coherence, the support of religious texts, and deeper philosophical grounding, and is able to provide an intra-religious and rational answer to the questions of religious modernity.

This article aims to demonstrate the dominance and prevalence of mercy and compassion over all principles and rulings related to women in the Holy Qur'an. The Qur'anic view of women has always been subject to criticism and evaluation. Numerous verses in the Qur'an address the status of women in Islam. An overall review of these verses shows that mercy and compassion are two overarching principles that permeate all these principles and rulings. This article examines the supremacy of the principle of mercy in the Qur'anic perspective on women. This examination is conducted across three dimensions of a woman's life: the individual, familial, and social dimensions. In the individual dimension, the Qur'anic merciful view of women is manifested in the following principles:1- Equality of men and women in the essence and substance of creation.2- Shared participation of both genders in the balance of creation, a common human identity, shared servitude as the purpose of creation, similarity in the Divine nature, and shared fundamental human dignity with its various aspects and forms.3- The value of women's deeds in the Qur'an and their equal status in attaining spiritual ranks are other facets of the Qur'anic merciful view regarding the individual dimension of a woman's personality. In familial roles, the dominance of mercy manifests itself in a different, and perhaps more explicit, way. Examples of the Qur'anic merciful view of women in the familial dimension include: The principle of living together amicably. The introduction of affection and mercy as the fundamental pillars of the family. Emphasis on kindness and the invitation to good even in the most critical of marital relationships. The supremacy of mercy in the social sphere can be clearly seen in the presentation of women as role models for the community of believers. This is demonstrated by women such as Asiya, the wife of Pharaoh, who is introduced as an example of faith, resistance against tyranny, and steadfastness against oppression, and Mary, who is introduced as a model of chastity, purity, and innocence. The totality of these cases indicates that the overall and overarching view of the Qur'an regarding women is a perspective founded on mercy, and all other specific issues must be explained and interpreted in light of this perspective.