چکیده:
تفسیر مفاتیح الغیب فخر رازی و روح المعانی آلوسی، از تفاسیر برجسته اهل سنت به شمار میروند. برخی پژوهشگران، تفسیر روح المعانی آلوسی را نسخۀ دوم تفسیر کبیر فخر رازی ـ به ویژه در مسائل کلامیـ دانستهاند. پژوهش حاضر به روش توصیفی ـ تحلیلی و با رویکرد تطبیقی، مسئلۀ «کلام الهی» را از دیدگاه این دو اندیشمند ارزیابی نموده و دریافته است که هر دو مفسر، خداوند را متکلم، و کلام را دو نوع میدانند و علیرغم اشتراک در مبانی کلامی، تفاوتهایی در فهم و روش دارند. فخر رازی از دلایل عقلی در اثبات یا توجیه مدعیاتش بهره میگیرد؛ ولی آلوسی بیشتر سلوک علمای سلف را ترجیح میدهد. رازی «کلام» را دو گونه میداند: لفظی، که مرکب از حروف و اصوات و حادث است، و نفسی، که قائم به ذات الهی و قدیم است. آلوسی معنای مصدری کلام را سخن گفتن و حاصل آن را سخن معنا نموده است. وی معنای دوم را حقیقی دانسته و آن را به دو نوع لفظی و نفسی تقسیم کرده و هر دو را قدیم میداند. از نگاه آلوسی، کلام لفظی، تجلی کلام نفسی و مجرد است که خداوند آن را در صورتهای خیالی و حسی ظاهر نموده است.
Fakhr Razi’s Quran commentary, Mafatih al-Ghayb and Alusi’s Quran commentary, Rouh al-Ma'ani, are of the prominent exegeses in Sunni Islam. Some researchers believe that Alusi’s Quran commentary, Rouh al-Ma'ani, is the second volume of Fakhr al-Din Razi’s Tafsir Kabir, especially in theological subjects. With the analytic-descriptive method and comparative approach the present paper has assessed the “divine word” from the view of these two scholars’ attitudes and has found that the two exegetes think that God is a speaker and believe that word is two kinds. In spite of sharing a common view on the theological bases, there are differences in perception and method. Fakhr applies the rational proofs for proving or justification his claims but Alusi prefers the earlier scholars. Razi believes that “word” is two types: Articulated speech (kalam al-lafzi) which is composed of letters, sounds and created in time and Interior -mental- speech (kalam al-nafsi) which is divine self-existing (Qaim bil dhat illahi). Alusi has defined that the infinitive meaning of the word is to speak and its gerund is speech. He believes that the second meaning is real and has divided into two types: articulated speech (kalam al-lafzi) and interior -mental- speech (kalam al-nafsi) and thinks both are eternal. From Alusi’s look articulated speech is a manifestation of interior -mental- speech and mujarrad (immaterial, abstract, disengaged) which God has shown in the imaginative and sensory forms.
خلاصه ماشینی:
The Narratives of al-Nūr (the Light) Creationand the Position of Three Great Philosophers: Sadr al-Muta'alehin, Fayḍ al-Kāshānīand Allamah Tabatabaei ( Sayyedeh Zahra Mousavi (An MA student of Philosophy & Theology) ( Sayyed Morteza Husseini Shahroudi (Full professor at Ferdowsi University) ( Muhammad Ali Vatandoost (Assistant professor at Ferdowsi University) O ne of the most important religious issues is the matter of the existential position of khatam al-anbīyāʾ (the seal of the prophets)according to the principle of the congruity of cause and effect, the ordered effect originates from the All-Wise and All-Knower cause and the basis of similarity between things natural and human (man-made things and natural things) is not only analogy.
Criticizing and Studying the Whatness of Colours with Emphasizing Avicenna’s Opinion ( Ṭalʾat Dehpahlavan (Assistant professor at Razi University) ( Kazem Ostadi (An MA of the Western Philosophy) M ost of the traditional and Islamic philosophers believe in the realism of colours and think that the colours are physical properties and according to the natural sciences of every period (era) and their philosophy science has examined and determined the whatness of colours.
The Comparative Study of the Critical View ofMartyr Motahari and Jürgen Habermasto Positivism ( Muhammad Hussein Jamalzadeh (An MA of Islamic Philosophy & Theology) ( Hamed Haji Heidari (Assistant professor at University of Tehran) P ositivism as a specific notion to the realm of science and knowledge (ma'rifah) has been criticized by many philosophers.