چکیده:
The interpretive movement known as rational-social, which is recognized as a 'method' through its rational approach and as an interpretive 'tendency' through its sociocentric outlook, is among the extensive and influential late movements in the field of Quranic interpretation. It began with the scientific thought and movement of Sayyid Jamal al-Din al-Afghani and flourished and expanded through the efforts of scholars such as Sheikh Muhammad Abduh and Muhammad Rashid Rida in Egypt, Abul A'la Maududi and Abul Kalam Azad and Muhammad Iqbal Lahori in the Indian subcontinent, and Sayyid Mahmud Talagani and Muhammad Taqi Shariati in Iran. In this writing, the important components of the rational approach in this movement, which has organized its interpretive theory and appears worthy of critical reflection, are explored within the realm of theoretical knowledge. An analogical and sensory approach to the supernatural realities of the world of intuition, a representational perception of the language of the Quran regarding supernatural concepts and certain unconventional stories, and subsequently, a conventional perception of the language of the Quran in the capacity of analogy, exhortation, and narration, are the essential components of this approach.
خلاصه ماشینی:
1 And among the proponents of this current, criticism of allegorical approaches based on the primacy of reason can be found more or less; for example, Abduh explicitly considered the natural interpretation of the splitting of the Nile River for Moses (peace be upon him) and the Children of Israel to be inconsistent with the content of the verses, attributing it to speculators.
In light of this, regarding the truths of the unseen world, such as the Divine attributes, the Preserved Tablet (Lawh Mahfuz), the Throne (Arsh), and the Footstool (Kursi)4, they avoid sensory and anthropomorphic interpretation by considering the relevant verses to be metaphorical (mutashabih), and they accept nothing in this field except definitive texts (nusus qat'i), and thus view traditions (hadiths) with a critical and skeptical eye5.
On one hand, he considers miracles to be violations of custom and emphasizes that one cannot, based on a general rule, deny everything that is contrary to common Divine Laws (especially in the actions of the Creator and the Establisher of the system of causes and laws)4, and with a Salafi outlook, he acknowledges the necessity of adhering to the non-definitive apparent meaning of verses regarding the miracles of prophets and considers the opposite to be an innovation5; on the other hand, by virtue of reason, he considers the verification of events that contradict established and common laws in the system of causes to be conditional upon definitive and non-interpretable proof6 and (1)-Strangely, after quoting Abduh's words, Muhammad Rashid Rida has reached a conclusion contrary to his statement.
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