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Draft:Jadal al-Ahsan

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Jadal al-Ahsan (The Best Disputation) denotes a form of dialogue intended to demonstrate the truth and guide the interlocutor without resorting to animosity or hostility.[1] This mode of debate is regarded as an indication of an individual's steadfastness of faith and open-mindedness; it stands in contradistinction to reprehensible debate,[2] which is rooted in moral vices such as anger or avarice.

Jadal al-Ahsan is employed to lead an opponent toward accepting the truth, whereas reprehensible debate is undertaken to establish falsehood and obscure the truth.[3] According to an alternative perspective, Jadal al-Ahsan is defined as a dialogue conducted within a framework of rules accepted by both parties, utilizing scholarly methods with the primary objective of uncovering the truth, thereby rendering its rejection difficult for the opponent.[4]

The verse "And dispute with them in a manner that is best" is established as the Quranic foundation for Jadal al-Ahsan. [5] Together with Qur'an 29:46, this verse is interpreted as an exhortation to employ ethical methods in discourse. Exegetes have delineated specific criteria for the realization of Jadal al-Ahsan, including the observance of etiquette,[6] the use of authoritative arguments[7]—such as verses of the Qur'an and definitive proofs[8]—a genuine intention to uncover the truth,[9] and the calibration of the argument to the audience's level of understanding.[10] 'Allama Tabataba'i posited that a shared commitment by both parties to discovering the truth is the primary condition for its actualization.[11]

In traditions, Jadal al-Ahsan has been characterized as debating using verses of the Qur'an;[12] the practice of the Shia Imams (a) further evidences their adherence to this methodology in their disputations.[13]

Scholars note that Jadal al-Ahsan is utilized both in inviting non-Muslims to Islam and in addressing theological doubts, as well as in resolving scholarly disputes and achieving consensus in matters of ijtihad.[14] Fostering social cohesion, defending beliefs, and expanding cultural dialogue are reckoned among its additional functions.[15]

Notes

  1. ↑ Ibn Sīnā, Manṭiq al-Shifāʾ, 1404 AH, vol. 3, pp. 15–16; Mujtabawī, ʿIlm-i akhlāq-i islāmī, 1377 Sh, vol. 3, p. 378.
  2. ↑ Mujtabawī, ʿIlm-i akhlāq-i islāmī, 1377 Sh, vol. 3, p. 378.
  3. ↑ Mullā Ṣadrā, Manṭiq-i nawīn, 1362 AH, p. 676.
  4. ↑ Asad-ʿalī-zāda, "Uṣūl wa rawish-hā-yi munāẓira (jidāl-i aḥsan)", p. 70.
  5. ↑ See: Muẓaffar, Sharḥ-i manṭiq-i Muẓaffar, 1386 Sh, vol. 2, p. 328; Muẓaffar, Dalāʾil al-ṣidq, 1422 AH, introduction, p. 11; ʿAbbāsī-Muqaddam and Fallāḥ Maraqī, "Maʿnā-shināsī wa milāk-shināsī-yi jidāl-i aḥsan-i qurʾānī", p. 49.
  6. ↑ Ṭūsī, al-Tibyān, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 6, p. 440.
  7. ↑ Fakhr al-Rāzī, al-Tafsīr al-kabīr, 1420 AH, vol. 20, p. 287.
  8. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 6, p. 605.
  9. ↑ Pānīpatī, al-Tafsīr al-maẓharī, 1412 AH, vol. 5, p. 390; Mughniyya, Tafsīr al-kāshif, 1424 AH, vol. 4, p. 565.
  10. ↑ Ḥaqqī Barsawī, Tafsīr rūḥ al-bayān, Dār al-Fikr, vol. 5, p. 97.
  11. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 12, pp. 371–372 and vol. 16, p. 138.
  12. ↑ Ḥuwayzī, Tafsīr nūr al-thaqalayn, 1415 AH, vol. 3, p. 95.
  13. ↑ Jalāʾī Nawbarī, "Jidāl-i aḥsan az dīdgāh-i Imām Riḍā (a)", p. 135.
  14. ↑ Jalāʾī Nawbarī, "Jidāl-i aḥsan az dīdgāh-i Imām Riḍā (a)", p. 134.
  15. ↑ Asad-ʿalī-zāda, "Uṣūl wa rawish-hā-yi munāẓira (jidāl-i aḥsan)", p. 75.

References

  • ʿAbbāsī-Muqaddam, Muṣṭafā and Muḥammad Fallāḥ Maraqī. "Maʿnā-shināsī wa milāk-shināsī-yi jidāl-i aḥsan-i qurʾānī". In Pazhūhish-hā-yi zabān-shinākhtī-yi Qurʾān, no. 1, vol. 7, 1397 Sh.
  • Asad-ʿalī-zāda, Akbar. "Uṣūl wa rawish-hā-yi munāẓira (jidāl-i aḥsan)". In Muballighān, no. 189, 1394 Sh.
  • Fakhr al-Rāzī, Muḥammad. al-Tafsīr al-kabīr. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH.
  • Ḥaqqī Barsawī, Ismāʿīl. Tafsīr rūḥ al-bayān. Beirut: Dār al-Fikr, n.d.
  • Ḥuwayzī, ʿAbd ʿAlī. Tafsīr nūr al-thaqalayn. Edited by Hāshim Rasūlī. Qom: Ismāʿīliyān, 1415 AH.
  • Ibn Sīnā, Ḥusayn b. ʿAbd Allāh. Manṭiq al-Shifāʾ. Edited by a group of researchers. Qom: Library of Ayatollah Mar'ashi Najafi, 1404 AH.
  • Jalāʾī Nawbarī, Ḥusayn. "Jidāl-i aḥsan az dīdgāh-i Imām Riḍā (a)". In Muṭālaʿāt-i rāh-burdī-yi insānī wa islāmī, no. 25, 1399 Sh.
  • Mujtabawī, Sayyid Jalāl al-Dīn. ʿIlm-i akhlāq-i islāmī. Tehran: Intishārāt-i Ḥikmat, fourth edition, 1377 Sh.
  • Mullā Ṣadrā, Muḥammad Ṣadr al-Dīn. Manṭiq-i nawīn mushtamil bar al-Lamaʿāt al-mishrāqiyya fī l-funūn al-manṭiqiyya. Translated by ʿAbd al-Muḥsin Mishkāt al-Dīnī. Tehran: Āgāh, 1362 AH.
  • Muẓaffar, Muḥammad Ḥusayn. Dalāʾil al-ṣidq li-nahj al-ḥaqq. Edited by Muʾassasat Āl al-Bayt (a). Qom: Muʾassasat Āl al-Bayt (a), 1422 AH.
  • Muẓaffar, Muḥammad Riḍā. Sharḥ-i manṭiq-i Muẓaffar. Edited by ʿAlī Muḥammadī. Qom: Imam Hasan b. Ali (a), 1386 Sh.
  • Mughniyya, Muḥammad Jawād. Tafsīr al-kāshif. Qom: Dār al-Kitāb al-Islāmī, 1424 AH.
  • Pānīpatī, Thanāʾ Allāh. al-Tafsīr al-maẓharī. Quetta, Pakistan: Maktabat Rushdiyya, 1412 AH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsīr al-Qurʾān. Beirut: Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1390 AH.
  • Ṭabrisī, Faḍl b. Ḥasan. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Edited by Faḍl Allāh Yazdī and Hāshim Rasūlī. Tehran: Naser Khosrow, 1372 Sh.
  • Ṭūsī, Muḥammad b. Ḥasan. al-Tibyān fī tafsīr al-Qurʾān. Edited by Aḥmad Ḥabīb ʿĀmilī and Muḥammad Ḥasan Āqā-Buzurg Tehrānī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.

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