فصلنامه اسلام و مطالعات اجتماعی
سال یازدهم شماره 3 (پیاپی 43، زمستان 1402)

The provision of the theory in the field of knowledge (Ma’arifat) is based on human communication areas and the nature of these relationships, as well as the identification of the cause-and-effect system that governs these relationships. Explaining the applicatiozxzn of the correct anthropological principles in the pillars of knowledge will lead to the presentation of the theory of knowledge in all dimensions needed by human life. The knowledge system with the mentioned feature is derived from the book, tradition and reason and is considered a divine knowledge system. The realization of this system plays a significant role in the advancement of Islamic civilization and provides the context for the implementation of the high goals of security,  spirituality and social justice and provides all-round progress. The purpose of the present study, which was carried out in a descriptive-analytical method, is to explain the anthropological principles of Allameh Tabatabaei's knowledge system. The mentioned anthropological principles enter the epistemological issues with a skeptical look at the levels of human existence and the expression of the theory of Islamic nature and rationality and by presenting the theory of knowledge realism and comprehensive resources and tools for acquiring knowledge, it introduces the four sources of sense, reason, revelation and intuition as tools for acquiring knowledge and presents the superior position of revelation compared to sensory perception. Finally, by accepting the theory of truth and epistemological compatibilism, as well as confirming the fundamentalist point of view, Allameh's theory of knowledge formulates the theory of knowledge in all dimensions needed in human life.

Identity of Islamic culture and civilization is one of the important concerns of Muslims. Islamic civilization and its characteristics, in case of paying attention and not neglecting, have caused deep changes in the human society, and also with regard to the material and spiritual reserves, it provides the means to reach the desired perfection of humanity. The characteristics of each civilization are different with regard to its foundations. Islamic civilization, relying on the verses of the Qur'an, has presented important indicators in this regard. The current article tries to answer the question that, what does Allameh Tabatabaei consider the special features of the Islamic civilization that emerged during fifteen hundred years? According to the social approach he has taken in the book Tafsir Al-mizan fi Tafsir Al-Qur'an, he has interpreted most of the verses of the Qur'an with a general view and have pointed out the prominent characteristics of Islamic civilization. Data collection in this article is in a library method and their processing is in a descriptive-analytical method. He has stated the related indicators of reason and revelation, the implementation of justice, science and knowledge gathering, having a dynamic worldview, fighting against false social traditions, social unity and focusing on ethics among the effective indicators in the formation, growth and development of Islamic civilization that each of these cases can be compatible with Quranic references

In this article, through an analytical-philosophical method, it’s been tried to first examine the meaning of civilizational life based on the principles and system of Allameh Tabatabaei's thought, and secondly, after explaining the meaning of civilizational life, the relationship of Allameh Tabatabaei's personality with modern Islamic civilizational life and the introduction of his scientific jihad to realize such a civilization has been be examined. The finding of the study in the first part suggests that civilizational life is a special type of social life that has two basic characteristics. First of all, it is a multi-dimensional life and in it all dimensions of human existence, including science, art, industry, economy, spirituality, etc., has a complete social emergence and secondly, a kind of unity of meaning and single character governs all these multiple social dimensions. In the second part, by analyzing the scientific and practical lifestyle of Allameh Tabatabaei, it has been shown that there are two criteria for defining civilization in the personality, works, scientific approach and discipleship style of Allameh in a distinctive and prominent way. Therefore, they can be considered the epistemic support of modern Islamic civilization at the present time. Various dimensions of the mentioned truth in Allameh's philosophical, interpretive and mystical lifestyle have been briefly examined in this article.

This article examines and criticizes the philosophical principles of Bourdieu's theory of cultural capital based on the philosophical principles of Allameh Tabatabaei. Therefore, what is dealt with in this research is identifying the basics of views and the relationship between them. Therefore, in a documentary study, after reviewing and separating the conceptual approaches in the development of the theory of cultural capital, and its dimensions in Bourdieu's works, the fundamental concepts are explained in line with the explanation of the term cultural capital, and finally, it is criticized from the perspective of Allameh Tabatabaei's philosophical principles. A review of the research in the West has shown that the concept of cultural capital has been revised in each period, according to the conditions of time and place in each society. However, in local studies, the concept of cultural capital has been used in a format similar to Bourdieu's division without revising and ignoring local cultural foundations. In fact, cultural capital is the possession of human-divine capital. A problem that did not exist in Bourdieu's literature, rather, a critical look has been given to it. Considering the divine philosophical foundations of Allameh Tabatabaei (including the theory of credits), the examination of Bourdieu's theory of cultural capital has taken on a new and indigenous face, and by dressing it with some philosophical foundations, Bourdieu can show a unique effect in the stability of thinking in the field of culture.

The quality of forming civil societies and establishing order and justice is a subject that has been the focus of philosophers for a long time. In this regard, it is very important to solve conflicts and disagreements arising from the character of human employment and his profit-seeking nature. The current research has been done with an analytical-descriptive method and by referring to the works of Allameh and his commentators with the aim of examining the philosophical principle of employment and its effect on the quality of the emergence of societies and solving conflicts resulting from it. The findings of the research suggest that, Allameh considers humans to be employers by nature and civilized by nature. In this sense, according to his natural and physical aspect, human is seeking benefit from all beings, even his own kind; Although by nature, human is a being who accepts justice and fights against oppression, but as long as he only considers his material and natural aspect, he creates causes of conflict and enmity for himself and others. From Allameh's perspective, Allah awakens the sleeping nature of humans by sending prophets and balances their employment nature. Therefore, what is provided to human as religion has the ability to resolve human differences and provides the context for human happiness in this world and the hereafter.

Through examining the works of Allameh Tabatabaei about the links of the Islamic community, a system of religious proximity can be extracted for the social communication and interactions of the Muslim person or the Islamic community. The system of religious proximity determines the degree of attachment and convergence of people in different layers in a macro network of interaction. The system of religious proximity is organized in four layers: human, religion, denomination and faith. Proximity, in these four levels, is constructive and has a longitudinal relationship, and in interaction and action with each other, they establish the system of religious proximity. The general focus of the system of religious proximity in the four aforementioned levels will be "divine guardianship". At the human level, "Istkhlaf (inheritance of power)", at the religion level, "General Prophecy", at the denomination level, "Particular Prophecy" and at the faith level, "Visayat (executorship) and Imamate" are central. This study was conducted with analytical-descriptive approach and using the works of Allameh Tabatabaei and library sources. Allameh considers human existence worthy of honor due to the high capacity of the divine caliph. At the religion level, he considers the general principles of divine religions to be fixed and the existence of inherent differences between them as a violation of divine purpose, and at the denomination level, Allameh's thought and Tafsir Al-Mizan are placed in the category of proximity interpretations. In addition, at the level of faith, he expresses the highest degree of convergence among the believers, focused on the Ahl al-Bayt. In general, the system of religious proximity determines the position of human brotherhood, the convergence of divine religions, the unity of denominations and the unity of faith.

Gender difference, meaning male or female, is one of the characteristics that divide human beings into two major classes, men and women. Despite all the differences between men and women, both of them fall under a kind of unit and their commonalities cause them both to be called human. However, gender-related differences have led to different views of women's human reality. Some consider being a man as a kind of human perfection and believe that a woman cannot be considered a perfect human being due to her type of creation and gender, and her social activity is only an obstacle for the perfection of perfect human beings and the male gender. On the other hand, Islamic thinkers believe that piety is the standard of human value and both men and women can achieve human perfection. Both vies have representatives in Islamic epistemology; However, what is necessary is to determine the authentic Islamic view, and this will not be possible except by presenting these two views on the verses of the Qur'an and the traditions of the Fourteen Infallibles. The purpose of this research is the impact of gender difference on human reality from the viewpoint of Imamiya (representing the second view) and Wahhabism (representing the first view) with the focus on the interpretive thoughts of Allameh Tabatabai and Ibn Baz, which was written using the method of comparison and analysis. In this regard, in Wahhabism, Ibn Baz is among those who believe in a woman's lack of reason and faith, leaving her human reality unanswered. This view, relying on the appearance of some hadiths, has closed its eyes on the numerous verses and narratives of the Qur'an. Verses that do not limit human evolution to a specific gender and only consider humanity and piety as criteria. On the other hand, Allameh Tabatabaei, representing Imamiya thought, believes that from the point of view of ontology and anthropology, women have human dignity and personality and are no different from men. Men and women can go through the stages of their reality without any discrimination by having piety. However, the natural differences between men and women bring different rights and social duties for both of them.