دانشگاه علوم و معارف قرآن کریم، دانشکده علوم قرآنی مشهد، ایران پژوهش نامه نقد آراء تفسیری 2783-5308 6 1 2025 08 23 The Application of Reason in Quranic Interpretation: A Comparative Study of Javādī Āmolī and Nuṣrat Amin’s Views کاربست عقل در تفسیر قرآن: مطالعۀ تطبیقی آراء جوادی آملی و نصرت امین 221 246 228726 10.22034/naghdeara.2025.522145.1295 FA سیده خدیجه مرتضوی دانشجوی دکتری علوم قرآن وحدیث، دانشگاه مازندران، بابلسر، ایران. 0009-0001-4025-7113 محمد شریفی دانشیار، گروه علوم قرآن و حدیث، دانشکده الهیات و معارف اسلامی، دانشگاه یزد، یزد، ایران. 5042-5127-0002-0000 سید علی اکبر ربیع نتاج استاد، گروه علوم قرآن و حدیث، دانشکده الهیات و معلرف اسلامی، دانشگاه مازندران، بابلسر، ایران. 3371-0729-0003-0000 رضا آقاپور استادیار گروه علوم قرآن و حدیث، دانشکدۀ الهیات و معارف اسلامی، دانشگاه مازندران، بابلسر، ایران. 0000-0002-8300-3885 Journal Article 2025 05 21 The role of reason in interpreting the <span class="a">Qurʾān</span> constitutes a fundamental and perennial subject within Islamic hermeneutics. In light of contemporary interpretive challenges, a systematic re-examination of this role is necessary. This study identifies a central problem in modern Qurʾanic hermeneutics: the need for a methodological model that leverages the capacities of reason while simultaneously avoiding arbitrary interpretation (<span class="a0">al-tafsīr bi al-raʾy</span>) and subjective idealism, thereby integrating reason (<span class="a0">ʿaql</span>) effectively with transmitted sources (<span class="a0">naql</span>) and spiritual intuition (<span class="a0">kashf</span>).<br>To address this theoretical gap, the present study undertakes a comparative analysis of the hermeneutic systems of two prominent contemporary Shīʿī exegetes: ʿAbd-Allāh Javādī Āmolī, whose commentary <span class="a">Tasnīm</span> exemplifies a philosophical-theological approach, and Nuṣrat Amīn, whose work <span class="a">Makhzan al-ʿIrfān</span> represents a gnostic (<span class="a0">ʿirfānī</span>) tradition. The core hypothesis is that each scholar, operating within the framework of Shīʿī theological principles, highlights distinct facets of intellectual function—Javādī Āmolī champions a demonstrative reason (<span class="a0">al-ʿaql al-burhānī</span>) framed by authoritative transmission, while Amīn advocates for an ontological, intuitive intellect (<span class="a0">al-ʿaql al-nūrī</span>) as a guide to the <span class="a">Qurʾān</span>'s esoteric dimensions.<br>Employing a qualitative content analysis within a comparative-analytical framework, this study constructs a three-tiered hermeneutic model—demonstrative (<span class="a0">burhānī</span>), transmitted (<span class="a0">naqlī</span>), and mystical (<span class="a0">ʿirfānī</span>). This model is conceptually inspired by the gradations of knowledge in Transcendent Philosophy (<span class="a0">al-Ḥikmat al-Mutaʿāliyah</span>). Its proposed structure ensures a disciplined interaction: the demonstrative tier establishes a rigorous logical and linguistic framework based on Arabic philology and philosophical principles; the transmitted tier validates these findings against authoritative narratives (<span class="a0">riwāyāt</span>) from the Prophet and the Shīʿa Imams, serving as an ultimate criterion for authenticity; and the mystical tier, governed by the controls of the former two, facilitates a regulated engagement with the esoteric depths (<span class="a0">buṭūn</span>) of the <span class="a">Qurʾān</span>, thereby preventing a descent into mere personal taste.<br>The model's practical utility is tested through a detailed exegesis of pivotal verses from Sūrat Āl ʿImrān (Q 3:7 and Q 3:190-191). In analyzing verse 3:7, concerning the definitive (<span class="a0">muḥkam</span>) and the ambiguous (<span class="a0">mutashābih</span>), Javādī Āmolī's method rigorously employs philosophical reasoning and linguistic analysis to posit the <span class="a">Qurʾān</span>'s inherent coherence, strictly limiting the comprehension of ultimate esoteric meaning (<span class="a0">taʾwīl</span>) to the Infallibles. Within his system, transmitted sources function as a definitive control mechanism for reason. Conversely, Amīn, while maintaining fidelity to the transmitted framework, conceptualizes reason as a divine light which, when purified through spiritual practice (<span class="a0">sulūk</span>), becomes a vehicle for accessing the <span class="a">Qurʾān</span>'s inner meanings, thereby granting a broader, though still disciplined, scope for intuitive understanding to the non-infallible seeker.<br>A parallel divergence is evident in their interpretations of verses 3:190-191. Javādī Āmolī utilizes sophisticated philosophical arguments, including the impossibility of infinite regress (<span class="a0">tasalsul</span>) and the theory of substantial motion (<span class="a0">al-ḥarakat al-jawhariyyah</span>), to rationally prove God's unity (<span class="a0">tawḥīd</span>) from the phenomena of creation. His exegesis remains firmly anchored within a demonstrative and transmitted (<span class="a0">naqlī</span> or <span class="a0">riwāyī</span>) structure. Amīn, while also adducing rational arguments from the unity of creation, places greater emphasis on the believer's spiritual journey. She delineates ascending stages of remembrance (<span class="a0">dhikr</span>)—linguistic, cardiac, and spiritual—and stages of existential unification (<span class="a0">fanāʾ fī al-tawḥīd</span>), positing a synergistic relationship where reason, transmission, and intuition collectively guide the believer toward a direct, intuitive knowledge (<span class="a0">maʿrifah</span>) of the Divine.<br><span style="font-size: 14.0pt; mso-bidi-font-size: 16.5pt; font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-bidi-font-family: IRLotus; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">The comparative analysis conclusively demonstrates that Javādī Āmolī's hermeneutic system is grounded in the demonstrative level, where transmitted sources act as the final arbiter and the mystical level is cautiously circumscribed. This approach constructs a robust defense against subjective interpretation but may consequently limit the operational role of intuition for the non-infallible. In contrast, Nuṣrat Amīn's system originates from the mystical-intuitive level, where demonstrative reason and transmitted sources primarily serve as foundational supports and validators. This offers a more expansive horizon for spiritual comprehension but inherently carries a greater risk of lapsing into subjective idealism if the stringent disciplinary controls of the proposed model are not meticulously applied. The study concludes that the proposed three-tiered model offers a viable, balanced framework for contemporary Qur'anic hermeneutics, capable of integrating the strengths of both approaches while mitigating their respective limitations.</span> <span dir="RTL" lang="AR-SA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">از نگاه درون‌دینی، جایگاه عقل در تفسیر</span><span dir="RTL" lang="FA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US;"> قرآن </span><span dir="RTL" lang="AR-SA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">همواره از مباحث بنیادین تفسیرپژوهی بوده و در رویارویی با چالش‌های هرمنوتیک معاصر نیازمند بازخوانی است. مسئلۀ محوری مطالعۀ حاضر این است که چه‌گونه می‌توان الگویی ارائه کرد که ــ‌ضمن پرهیز از تفسیر به رأی و ذهنی‌گرایی‌ــ ظرفیت‌های عقل را در کنار نقل و شهود به‌کار گیرد. به این منظور، در مطالعۀ پیشِ‌رو آراءِ دو مفسرِ شیعیِ شاخص معاصر، نصرت امین در </span><span dir="RTL" lang="FA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US;">مخزن العرفان</span><span dir="RTL" lang="AR-SA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;"> و جوادی آملی در تفسیر </span><span dir="RTL" lang="FA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US;">تسنیم</span><span dir="RTL" lang="AR-SA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">، با روی‌کردِ تحلیلی‌ـ‌تطبیقی و روش تحلیل محتوای کیفی بررسی شده است. فرضیۀ پژوهش آن است که هر یک از این دو دیدگاه بخشی از کارکردهای عقل در فهم</span><span dir="RTL" lang="FA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US;"> قرآن </span><span dir="RTL" lang="AR-SA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">را برجسته کرده‌اند: جوادی آملی عقل را در چارچوب برهان و هم‌آهنگی با نقل محدود می‌سازد؛ درحالی‌که نصرت امین با نگرش وجودشناختی عقل را نوری الهی و راه‌گشای بطون</span><span dir="RTL" lang="FA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US;"> قرآن </span><span dir="RTL" lang="AR-SA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">می‌داند. یافته‌ها نشان می‌دهد که با ترکیب این دو روی‌کرد می‌توان الگویی سه‌سطحی (برهانی، نقلی، عرفانی) سامان داد که هم با معیارهای نقلی معتبر سازگار است، هم امکان بهره‌گیری از ظرفیت‌های عقلِ شهودی را فراهم می‌آورد. آزمون این الگو در آیات 7 و 190ـ191 سورۀ آل‌عمران می‌تواند کارآمدی آن را در تحلیل نظام‌مند</span><span dir="RTL" lang="FA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US;"> قرآن </span><span dir="RTL" lang="AR-SA" style="font-size: 16.5pt; mso-ansi-font-size: 14.0pt; font-family: IRLotus; mso-ascii-font-family: Junicode; mso-fareast-font-family: 'Times New Roman'; mso-hansi-font-family: Junicode; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">نشان دهد و افقی تازه برای گفت‌وگوی میان‌رشته‌ای در قلمرو هرمنوتیک دینی و کلام جدید بگشاید.</span> https://naghdeara.quran.ac.ir/article_228726_21266c94a02d0e885704b8b8661a52d4.pdf