چکیده:
The Baghdad theological school in the fourth century is considered a rationalist school, and its works testify to this claim. Many researchers claim that Sheikh Mufid and his students in this school, by approaching the Mu'tazila, adopted the Mu'tazilite rationalist method. This article seeks to judge this claim and its validity by examining the position of reason in this theological school. Although the theologians of Baghdad considered religious knowledge to be the product of rational reasoning and considered its acquisition obligatory for humans, they disagreed on two points: first, who made this matter obligatory for humans, and second, whether reason requires revelation in acquiring this knowledge or not. In this research, it was shown that Sheikh Mufid and his student Karajaki considered the obligation of knowledge to be auditory (by divine command) and believed that reason is in need of revelation in all stages; whereas Sayyid Murtada and his students (such as the Mu'tazila) considered the obligation of knowledge to be rational and deemed reason to be independent of Sharia in its arguments.
خلاصه ماشینی:
This research shows that Sheikh Mufid and his student Karajaki considered the obligation of knowledge to be transmitted (by divine command) and believed that reason is in need of revelation in all stages; whereas Sayyid Murtada and his students (like the Mu'tazilites) considered the obligation of knowledge to be rational and deemed reason to be independent of Sharia in its reasoning.
Although there are differences in the explanation of these esteemed researchers regarding the Imami perspective during the period of presence and also the scholars of the Baghdad school of theology, the consensus seen among them is the transformation of the Imami view on this issue in the Baghdad school of theology; for example, Mohammad Ali Amir-Mo'ezzi believes in his theory that until the fourth century, reason in Imami thought was a type of sacred intellect, not logical reason; whereas in the Baghdad school of theology, Sheikh Mufid and his students reduced reason to logical reason and for this reason, the Imami worldview underwent a fundamental transformation (Amir-Mo'ezzi, 1375: 305).
Madelung also, although he does not say anything about the view of Imami theologians in the first period, believes that an important transformation in rationalism occurred in the Baghdad school of theology by Sayyid Murtada, not Sheikh Mufid.
According to the Imamiyyah (up to the era of Sheikh Mufid), reason is in need of a sam'i that alerts to rational reasoning, because if the transmitted evidence (dalil naqli) is not like this, its acceptance is contingent upon the recognition of God and the acceptance of the Holy Prophet (peace be upon him) and the Quran.
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