The White Dome Journal

Abstract :
This study examines the influence of Greek philosophy on the development of the Islamic theological doctrine of tanzīh (divine transcendence), offering a critical reading of how Muslim theologians navigated the tension between tashbīh (anthropomorphism) and absolute transcendence. The research explores the intellectual encounter between early Islamic kalām and Hellenic philosophical traditions—particularly Neoplatonic emanationism and Aristotelian categories—which introduced new conceptual tools that reshaped theological discourse concerning the divine attributes.The paper revisits the common assumption that the shift toward strict transcendence within Islamic theology was merely a reaction to abstract Greek metaphysics. Instead, it investigates whether this claim is supported by the writings of the theologians themselves, highlighting their internal motivations grounded in scriptural interpretation and doctrinal preservation. By analyzing the evolution of interpretive methodologies, the study demonstrates how rational inquiry became central to addressing the theological problems posed by literalist readings of scriptural texts.Furthermore, the research shows how the engagement with Greek philosophical thought generated distinct responses across the theological schools. The Mu‘tazilites employed logical structures to formulate a rationalist model of monotheism, while the Ash‘arites attempted to balance affirmation of divine attributes with the rejection of anthropomorphic implications. By contrast, traditionalist currents resisted philosophical hermeneutics in an effort to maintain the purity of textual meaning. This comparative approach clarifies the nuanced ways in which kalām interacted with, adapted, or critiqued Greek conceptual frameworks.
The study concludes that the influence of Greek philosophy on Islamic theology was not a passive form of intellectual borrowing but rather a dynamic and selective process that enriched the discourse on divine transcendence without compromising its Islamic foundations. Understanding this historical interplay offers valuable insights into contemporary debates on reason, revelation, and the limits of interpretation.

Abstract
Praise be to Allah, who illuminated the darkness with His light. May peace and blessings be upon the best of His creation, our Master Mohammed, and upon his pure family and chosen companions.
Relevant Studies in the field of the principles of Islamic jurisprudence and its scholars have remained limited and largely superficial. This discipline is in urgent need of comprehensive and in-depth studies that can highlight this discipline and its figures ( who have been neglected) along with their contributions—particularly since these works and compilations represent the foundational sources of jurisprudential knowledge. It is evident that the scarcity of specialized scholars in this field motivated me to examine one of its most distinguished authorities, Akhund Khorasani, and to shed light on his contributions via his Book “Kifayat al-Usul “.
While exploring his renowned work Kifayat al-Usul, I found that no comprehensive academic study had been devoted to this eminent scholar, and that neither researchers nor academics had thoroughly explored his writings, clarified his efforts, or analyzed his methodology. This realization prompted me to undertake a study of his life and scholarly contributions through an examination of Kifayat al-Usul. Even though this study is brief and concise, I hope it will, in one way or another, open the door for further research of this kind and contribute to reviving the intellectual efforts of scholars in this field.

Abstract:
The history of reading literary texts has passed through several stages and phases. The first was «Traditional Reading» at the hands of early critics, whose focus was centered on the author of the text and the meaning they intended. This theory persisted for a long time, reaching the twentieth century, until the emergence of critical schools that proposed the «Death of the Author» and the transfer of authority and centrality to the text, particularly through the Structuralists. Then came the third phase, «Cultural Reading,» where reading became dependent on the recipient›s expectations thanks to the efforts of the Modernists. Thus, its scope expanded; it did not stop at the structure of the text as the Structuralists did, nor at the recipient›s interpretation as the modernists desired. Instead, these elements were gathered under the designation of Cultural Elements. Arabic poetry is considered a fertile field for observing these implicit cultural patterns that appear hidden by aesthetic, artistic, and rhetorical features. Cultural Criticism is a form of criticism that transcends Structuralism and Post-Modernist approaches. As previously indicated, it does not operate in isolation within the critical process. Rather, it benefits from various analytical methodologies. It does not treat aesthetic and artistic texts and discourses merely as aesthetic symbols and formal metaphors; instead, it treats them as implicit cultural patterns that reflect a set of historical, political, and social-cultural contexts. Therefore, it aims not only for the aesthetic and literary reading of the text, but also to trace it back to the cultural patterns intertwined in its production. This is because the text is a cultural phenomenon encompassing a set of contexts included in its deep structure, and literary and aesthetic reading alone cannot reveal the significance of these contexts. Here, the importance of the Cultural Pattern and text production becomes evident, as Cultural Criticism deals with the text as a «pattern-carrier,» and this pattern is what must be revealed through the medium of the text. This critical review approaches an aspect of the concept of the «Pattern,» which holds vital importance regarding the intersection of this term with a number of other concepts, such as the Death of the Author, Structure, and Context.