Abstract:
Ayatollah Abolghasem Alidoost was born in the year 1340 SH in Abarkuh County, located in Yazd Province. In 1354, he entered the Hawza Ilmiyya of Shiraz and a year later arrived at the Hawza Ilmiyya of Qom. He began studying 'Dars al-Kharij' in 1360 and benefited from the study circles of Grand Ayatollahs: Khatam Yazdi, Fazel Lankarani, Mirza Javad Tabrizi, Vahid Khorasani, and Makarem Shirazi. In rational sciences, he also studied under masters such as Ayatollahs: Javadi Amoli, Hassanzadeh Amoli, Mesbah Yazdi, Ansari Shirazi, Mohammadi Gilani, and Gerami. Currently, he is a member of the University of Scholars of the Hawza Ilmiyya of Qom, President of the Islamic Jurisprudence and Law Think Tank of the Iranian Islamic Progress Model Center, President of the Scientific Association of Jurisprudence and Law of the Hawza Ilmiyya of Qom, a faculty member of the Research Institute of Islamic Culture and Thought, supervisor of the research project titled 'Jurisprudential Critique of the Islamic Penal Code' (Diya section), and a teacher of Dars al-Kharij in Jurisprudence and Principles. Alongside dozens of specialized articles, his works include books such as Jurisprudence and Interest, Jurisprudence and Custom, Jurisprudence and Reason, Salsabil, etc., some of which have earned honors in the Hawza Book of the Year and the Islamic Republic of Iran Book of the Year. In this dialogue, by explaining the essence and nature of science and reason, he considers reason to be the epistemological source of religion and the revealer of the wise will of the Legislator, and emphasizes the necessity of establishing a distinction between the divine, religious, and Islamic nature of sciences, as well as the existence of a difference between religion and the religious nature of sciences in Ayatollah Javadi Amoli's theory of religious science. Professor Alidoost also examines the relationship and connection between reason and tradition (Naql) and the fourfold functions of reason regarding the understanding and discovery of religion.
Machine summary:
The necessity of establishing a distinction between religion and the religious nature of sciences In his words, it is sometimes said that science is "religion" and sometimes it is expressed as being "religious," and that religion is the very external reality that exists; but religion is the very reality; meaning religion is of the ontological (takwini) type, or religion in its well-known terminology which they say Sharia, in its broad sense, consists of beliefs that encompass principles and creeds, divine considerations, and a plan for life, and it is called Sharia in its narrow sense; it also includes psychological and moral values that may be non-legislated, which is called ethics, and of course, some have extended its scope to history and the description of the states of predecessors; because a part of the Quran contains matters of this kind; therefore, an event such as the story of Moses is religion.
Whether an additional tool should be considered alongside this or not requires discussion; for example, some might say that when we employ this intellect as the epistemological source of religion, we should not use it in the domain of Sharia in particular, especially in the section of acts of worship; or it might be said that the findings and understanding of the intellect must be compared and correlated with religious texts, because it might lead astray.
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