جستجوی مقالات مرتبط با کلیدواژه "allameh tabatabaee" در نشریات گروه "علوم قرآن و حدیث"

Pure life is gained in different stages of life and it is originated from levels of human spirit.
A believer in his supreme travel and spiritual elevation that is a renaissance after another birth, under God grace, takes a kind of heart which pure life is the result of it. If pure life is a new life and better than a normal one and it is the origin of so valuable effects for a believer, actually a believer has gained a new level of soul that in its light, this life and its effects are appeared.
Of course this high level of soul which has been a special potentiality that now is materialized and its appearance and prosperity is due to belief and true acts. Actually stages and factors of reaching pure life from Allameh Tabatabaee’s point of view are the main pivot of research and discussion in this article.
This article is done descriptively-analytically, using Allameh’s works and emphasizing on precious Almizan interpretation.
To this end, the reality of the stages and factors of reaching pure life from Allameh’s point of view and also obstacles of reaching It have beeb scrutinized. By these investigations it is clarified that the reality of pure life from Allameh’s point of view is not the perfection of this existent life but it is bestowing a new life. Actually it is the appearance of a new and higher life than that of normal and superficial. It is a kind of life full of light. He thinks this life is vivifying something and bestowing life to that. From the ways of reaching this spiritual life, we can name belief, true act, patience, relying on God, and flourishing wisdom all of which are under divine management and can be reached if we get close to God

The Viewpoint of Allameh Tabatabaee on Traditions of Nature to Explain the Happiness and Misery of Man Regarding different views about the relation between the traditions of nature and the traditions of human happiness and misery, the view of Allamah Tabatabee in interpreting the traditions of nature and its relation to the happiness and misery of man is considerable; Therefore, this study using descriptive-analysis aimed to analyse the viewpoint of Allameh Tabatabaee in this field and resulted to: Allameh Tabatabaee accepts the concept of the traditions of nature ignoring the weakness of its documents by its multiplicity and believes that there is no contradiction between acceptance of nature and man free will. Nature is only a background and incomplete cause and finally man will build his happiness and misery by his voluntary acts. Keywords: Allameh Tabatabaee, Traditions of Nature, Happiness and Misery.

This article explicates goodness and baseness from the viewpoint of Muslim theologians and theosophists in general، and Allameh Tabatabaee in particular. Hence، after analyzing the views of theologians، rational and hypothetical goodness and baseness from the perspective of Muslim theosophists are considered. The theosophists before Allameh Tabatabaee had not tackled this issue in depth and what they have left behind on this subject is a brief collection of ideas which need to be extracted and sought out from their works of logics. Therefore، this issue needs to be inquired about in Allameh Tabatabaee’s works as he has tackled this issue in a new way and with a higher degree of seriousness while being faithful to the position of the early theosophists in general. Hence، he has put forward a discussion under the title of real and hypothetical perceptions in his works and has categorized hypothetical affairs into pre-community and post-community hypothetical matters. Criticizing Ash''arite and Mu''tazilite theologians’ conception of goodness and baseness، he has explained and highlighted rational and hypothetical goodness and baseness within the framework of post-community hypothetical matters and has explored this perspective from different angles. Allameh Tabatabaee’s view on this issue can be considered from gnostic، religious، philosophical، ethical، and theological perspectives and the present article looks into some of these dimensions. An attempt has also been made not to neglect some of the views which oppose Allameh Tabatabaee.

Propagation is a common tool used to transmit one’s ideas، culture and messages to others. Using various methods، different schools of thought، cultures and civilizations have long attempted to transmit their desired messages to their audiences. It is obvious that the best and most complete source for propagation is the Holy Quran which introduces the best preaching and propagation practices. Of course، benefitting from the sunnah (customary practice) and sirah (the life stories of the infallibles) can also contribute to the effective accomplishment of this end. In Quranic type of propagation، such principles as commitment to ethics and values، guidance of model figures، and correspondence between words and deeds، utilization of indirect and practical techniques، consideration of the requirements and circumstances of the time which makes it possible to utilize movies، stories، novels and various media as propagation tools under certain conditions، stimulation of the intellect and preaching contemplation، making use of plain talk، knowing the talent and capacity of the audience and acting accordingly، openness and transparency، avoiding discrimination، etc. govern all forms of propagation. The present article seeks to examine these methods and the propagation privileges of the Quran.

Explication of the connection between religion and ethics is particularly important in the philosophy of ethics and it should be done with enough care and precision. A variety of views and opinions has been expressed on this issue; some scholars believe that religion and ethics oppose each other and some others believe that ethics has priority over religion. This article deals with the connection between religion and ethics from the viewpoint of Allameh Tabatabaee. He believes in the unity of religion and ethics and explicates this issue through monotheistic nature and ethical nature.

In Europe, a school of thought was formed by Hume, the Scottish philosopher, on the subject of the nature of the relationship between science and religion and following this on the nature of the relationship between science and ethics and the standing of ‘ought and ought not’ in ethics. Considering science and ethics separate is the outcome of the attempts of those who reconsidered the relationship between God and the world. They regarded religious and ethical propositions as the product of man’s internal sentiments and insisted on separating it from objective realities. From this perspective, human intellect has no role to play in discovering ethical propositions because logic doesn’t apply to them and they cannot be verified. Although this point of view has been accepted by a small number of Muslim scholars, almost all Muslim scholars disagree with it and have rejected it on the basis of logical reasoning. This group of scholars believe that although ethics is not logically generated from science and philosophy, it is not essentially possible to offer an ethical proposition without depending on objective reality. Islamic scholars believe that there is a priority and posteriority relationship between ‘ought and ought not’ in ethics and ‘is and isn’t’ in science and philosophy; that is, after being informed about a scientific reality by means of theoretical intellect, man finds out the way to achieve that objective reality in the real world aided by practical intellect. Then, he expresses that in the form of recommendatory propositions and ethical ‘oughts’. In fact, these scholars do not consider the generation of value from knowledge a logical process; rather, they believe that it is based on two propositions: one scientific and the other ethical. They hold that practical intellect as a posterior instrument makes use of the power of the theoretical intellect as an anterior instrument, gains access to ethical recommendations and offers them in the form of ‘ought and ought not’. This is the same kind of relationship that exists between science and philosophy, on the one hand, and ethics, on the other, since practical intellect cannot stipulate anything without knowledge and deliberation.

As a major instrument for development of science and culture، translation has always been under the consideration of world nations. Translation criticism is one of the mechanisms which can dramatically promote the quality of translation. In line with this issue، the present paper attempts to evaluate the English translation of Shia in Islam authored by the late Allameh Tabatabaee. To fulfill this objective، first، the nature of translation criticism is evaluated and، then، the criteria and standards required for criticism are introduced. Finally، the translation is evaluated and criticized on the basis of one of the criticism models introduced in this paper. According to the evaluation carried out here، Shia in Islam has been translated with a considerable degree of success although it is not devoid of some defects.

Context is considered the most important factor in understanding and interpretation of the Quranic verses. Allameh Tabätabäee has recurrently utilized this technique in his interpretations. Some of the most important cases in which he has utilized context are: exploration of the meanings of the vocabulary items and the purport the verses, recognition of the arrangement of the verses, acceptance or denial of the narrations related to the interpretation of verses, criticism and/or verification of the opinions of interpreters, identification of the Meccan and Medinite verses and chapters, giving legal judgments, interpretation of the preceding verses on the basis of the following verses or vice versa, interpretation of one statement on the basis of another statement in a given verse, and understanding and exploration of the motive and purpose of verses.