چکیده:
The authority of reason in the view of Ayatollah Mirza Mahdi Isfahani (1303–1365 AH) in the fields of theoretical discussions, principles of belief, and principles of jurisprudence is the main focus of this discourse, which has been compiled based on the writings of Mirza Mahdi Isfahani. Mirza Mahdi Isfahani divides matters into two types: first, rational matters that every rational person accepts independently of religion and ritual; second, religious matters that no rational person can reach and must inevitably be received from the sources of revelation. The author also responds to the criticisms of some critics regarding Mirza Mahdi Isfahani's viewpoint.
خلاصه ماشینی:
In short, according to reality, matters fall into two categories and two types: one is that which no human intellect is independent of — meaning by its criterion, which is expressed as beauty and ugliness — even the intellect of the Seal of the Prophets 9, and this category is that whose ruling follows interests and harms and is established according to them.
If the light of the intellect is the source of certainty, then the authority of this certainty is inevitable; such as a person's certainty and conviction regarding the non-oppressiveness of God. In his view, certainty obtained from the ordinary knowledge of the wise is not authoritative; rather, the individual must refer to the law (Sharia) in that regard; because religious rulings are not made known through intellectual discovery; inevitably, such rulings will be subject to the balance of interest (maslahah) and harm (mifsadah), and the revealer of that is the law, not the intellect.
Ayatollah Isfahani's statement in Misbah al-Huda regarding the lack of authority of certainty and conviction in these types of certainties returns to this; and if an expert person refers to this phrase without prejudice, they will not interpret his lack of belief in the intellectual authority of certainty as such; because in the view of the late Mirza, the intellectual authority of certainty obtained from knowledge and intellect is the foundation of religion and the basis of the faith is and the foundation of the Sharia is built upon such certainties, and human recourse to the rulings expressed through the mediation of prophets is after certainty in their prophethood.
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