چکیده:
Intellect is one of the important epistemic sources in discovering religious truths, and its epistemic function in the field of theology has long held special validity among religious scholars and theologians, and its validity continues to be emphasized today. However, among some intellectual-theological schools, there are noteworthy points regarding its role and epistemic function that can create doubts, leading to uncertainty about the validity of the epistemic function of intellectual perceptions. Therefore, the question arises: what is the validity of the epistemic function of intellect in discovering religious truths? This article aims to address the validity of the epistemic function of intellect using library resources and a descriptive-analytical method, with an emphasis on the thought of Sheikh Mufid (RA). The findings of this article will be that intellectual perception has functional validity in producing knowledge, interpreting tradition, and distinguishing between truth and falsehood, although it has limitations in cases such as the essence of God, the details of religion, and afterlife matters like afterlife punishment and bodily resurrection.
خلاصه ماشینی:
The finding of this article will be that rational perception has functional validity in the production of knowledge, the interpretation of transmitted texts (naql), and the distinction between truth and falsehood, although it has limitations in cases such as: the essence of God, the details of religion, and afterlife matters such as afterlife punishment and bodily resurrection.
3. Sheikh Mufid considers knowledge regarding God, the Prophets, and everything unseen to be acquired rather than innate, and not without reflection and thought; from this perspective, it is understood that reason plays an essential role in theology, recognizing guides, and similar matters, and possesses authority.
This means that the attainment of all knowledge or the correctness and invalidity of each of them must be regulated and measured by reason; this type of thinking can be attributed to the Mu'tazilites; (Qadi Abd al-Jabbar, 1393: 139), because they considered reason to be the criterion and scale for recognizing religious truths, such that if verses and hadiths whose content, according to their apparent meaning, were not in accordance with reason, they would interpret them using rational methods and laws.
From what has passed, it can be understood that from the perspective of Sheikh Mufid, sound and demonstrative reason in providing knowledge and acquiring religious truths has serious validity, and ignoring it is intolerable; it stands alongside revelation and the Prophetic and Alid Sunnah, and moreover, reason is considered one of the ways to establish the authority of the Quran and the evidence of reports.
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