جستجوی مقالات مرتبط با کلیدواژه « tabatabai » در نشریات گروه « علوم قرآن و حدیث »

One of the issues that has always been a point of contention among interpreters and scholars of Quranic sciences is the concept of interpretation based on opinion. The considerable effort of interpreters from both factions to uncover the correct meaning of interpretation based on opinion is due to the fact that the collection of narrations presented in the narrative communities and interpretive texts of both factions on this topic have a threatening tone and have deemed the result of such interpretation, even if correct, as reprehensible and condemnable. Two contemporary prominent Quranic scholars who have presented specific views regarding the concept of interpretation based on opinion are Dhahabi in his book al-Tafsīr wa al-Mufassirūn and Ṫabāṭabai in Tafsir al-Mizan. The approach of the present article, with a descriptive-analytical method, has examined their viewpoints. The result of this study indicates that Dhahabi has categorized interpretation based on opinion into two types: praiseworthy and blameworthy, considering only the interpretation with an Ashʿari tinge as praiseworthy and others, such as the Shia interpretation, with certain examples, as blameworthy. However, categorizing some interpretations as praiseworthy or blameworthy is far from a scientific judgment due to prejudgment and a lack of proper understanding of interpretive foundations, and essentially, praiseworthy interpretation should be specifically excluded from the subject of interpretation based on opinion. Tabatabai, after examining the totality of narrations on this topic, considers interpretation based on opinion to pertain to the method of interpretation and not the essence of interpretation itself. Referring to one of the cases of interpretation based on opinion, namely independence of opinion and not referring to other verses of the Quran, he believes that if interpretation is carried out with an erroneous method and approach, even if it leads to a correct result, it is still reprehensible and condemnable and lacks scientific value and credibility.

Paying attention to the correct meanings of the words of the Quran plays an important role in interpreting and understanding the meaning of God Almighty. Hence, the meanings of words are considered as one of the important keywords of every commentator in understanding the divine word, based on which, his interpretation has a special direction and may be influential in the works of later commentators. One of these commentators is Zamakhshari, who in his commentary (Kashaf) has chosen special meanings for some words that have been criticized by other commentators such as Allameh Tabatabai. In this research, the question has been answered that what words did Allameh Tabataba'i criticize in Keshaf's commentary and what is the validity of his criticisms? This article, by descriptive-analytical method and library method, while collecting these words and mentioning the meanings of Zamakhshari and Tabatabai's critique, also examines the accuracy of these meanings and the critiques made in order to find out which meanings; The meanings of Zamakhshari or Allameh Tabatabai are correct. The result of the research is that although the critical opinions of the author of al-Mizan are often correct, in some cases, Zamakhshari's point of view is valid and preferable, and Tabatabai's criticism does not apply to it.

One of the important topics in Quranic sciences and interpretation is the issue of "ventricle". Allameh Tabatabai and Allameh Javadi Amoli are among the commentators who have offered an analytical and reflective view on the inner context of the Holy Quran. In this article, the descriptive-analytical method, the nature of the Qur'an and the validity of the Qur'an in interpretation have been explained and evaluated from his point of view and the components that he has presented for his point of view. The result of the research shows that Allameh Tabatabai considers the difference between the capacity of human beings in understanding the Qur'an in relation to matters beyond the senses and matter as the main reason for the existence of an esoteric dimension for the Qur'an.  However, Allameh Javadi Amoli has considered the existence of the womb in the verses of the Qur'an as his interpretive basis and has accepted it as one of the interpretive methods of the Ahl al-Bayt (AS) and the secret of the immortality of the Qur'an. The most important characteristics of ventricular validity from his point of view include: the universality of understanding the Qur'an, the hierarchy of the Qur'an, the permission to use the word in more than one meaning, the alignment of external knowledge with esoteric knowledge.

The social tradition is the usual and common manner that is normally current among the people. These traditions often carry on and are repeatable, expressing the rules governing social phenomena and social life and relationships among individuals or groups. This article has been written with an analytical and theoretical approach aiming at extracting the method of the Qur'an in changing the social traditions incompatible with the teachings of the Qur'an, by focusing on Allameh Tabatabai's point of view. By presenting methods such as motivation based on two factors of choice and awareness, the Qur'an has considered public acceptance the basis of change in society, and by changing attitudes, intellectual lines, and scientific and practical inclinations, it has made man in accordance with social divine values. This article deals with the issue of Qur'anic method in changing traditions belongs to the Age of Ignorance. The findings of this article indicate that the Holy Qur'an's method in changing social customs and traditions to eliminate false beliefs in society, changing people's intellectual infrastructure based on monotheism (Tawhid), resurrection (Ma'ad), realism and moderation, elimination of discrimination and extension of social justice, and expanding noble manners. The result of the Qur'anic method was to reform the fundamental vision of the first Islamic society and shows that this type of change is possible in all societies.

It is essential to address the challenges of modernist theories in the interpretation of the Qur'an in recent times from a scholarly perspective. In this article, the fundamental principles of understanding and interpreting the Qur'an are described and compared from the stance of Mohammad Hossein Tabātabāi and Mohammad Mujtahid Shabestari, as the representatives of the traditional and modern approaches to the Qur'an, respectively. The findings of the research suggest that such principles in their views in four major categories of the role of the author, text, exegete and context of understanding and interpreting the Qur'an have 11 overlapping points and 13 differences, which exhibit 45% homogeneity and 55% divergence in their stances. The main overlapping dimensions in their ideas is "the role of intentionality and extraction of meaning by the author", "semantic links and comprehensibility of the Qur'an", "the necessity of textual investigation ", and "the role of context and conditions of revelation in understanding the Qur'an". Moreover, they have conflicting views in the "metaphysical or human nature of Qur'anic language", "the stability of the text meaning or its readability", "semantic or hermeneutic study of the Qur'an to discover the author’s intention", "the role of the hermeneutic circle" and "the role of investigation, previous knowledge and expectation of the exegetes in the process of understanding and interpreting the Qur'an".

Any kind of preparedness and power against enemy's aggression is called defense readiness and power, which are considered as components of the power in religious and non-religious political systems, and are the basis of any progress, development and confrontation. Therefore, every (system) tries to strengthen, develop and equip their defense organization in every way, because the preservation of their existence, territorial integrity, independence and freedom is ensured in the shadow of this important matter. Also, this is a very important theme emphasized in the verses of The Holy Qur'an. Therefore, this article uses a descriptive-analytical and interpretive method to study the existential philosophy of readiness and defense power from the Quran's point of view with Allameh Tabatabai's interpretive approach. The findings of this study are as follows: Defense readiness and strength are considered as a continuous mechanism and a prerequisite for defense and jihad. And it has an effective role in creating fear in enemy. There is also a direct relationship between it and deterrence. When the level of readiness and defense power increases, the level of deterrence increases too. Also, with the increase of the levels of readiness and defense power, the armed forces and the defenders of the Islamic system's possibility of being surprised decreases. Finally, comprehensive defense readiness and power is an important factor in maintaining the religion and divine rites and guardianship of the Islamic Ummah, which in Allameh Tabatabai's view, is the most important existential philosophy and the ultimate goal of defense readiness and power.

The Holy Qur'an, on the one hand, has called its followers to self-knowledge, and on the other hand, has introduced the output of faith and righteous deeds as good life. The purpose of this study is to investigate the role of self-knowledge and good life in giving meaning to life. Therefore, the main question of the research is: from the point of view of Allameh Tabatabai, and with emphasis on the interpretation of Al-Mizan, what role do self-knowledge and good life play in giving meaning to life. Since the meaning of life in the Islamic tradition is defined on the basis of closeness to God, in this study, a functionalist analysis of self-knowledge and its effect on the meaning of life has been done. Studies have shown that self-knowledge will have the effects of: "Awareness of the imperfections of the soul", "refinement and self-correction", "self-care", "liberation from a passive life", "seeing the world in the presence of God" "Reaching God" and "perishing", this self-awareness can lead to a good life, the result of which is "the companionship of faith and righteous deeds", "the symmetry of worldly life with divine contentment and satisfaction", alignment with the divine law of nature. And "The believer does not deviate from justice and fairness in life. The output of this self-awareness and good life will be the attainment of a far advanced nearness to God and the meaning of life in all its dimensions.

With the knowledge of the Quran has some of the traits and characteristics; including comprehensiveness and macro review, Based on the principle of the unity and human nature, cohesion and no difference, guidance and light and apparent reason and being clear etc. admittedly type of miracles of Quran is different overall from types of miracles of other religious laws; because religious laws has been present tangible miracle of type of article limited in space and time and meanwhile the miracle of the Quran is from the type of knowledge and cognition, extra sensory, overcome the expanse of time and space and shines on the end of all existence. This article with an interpretive and analytical approach and based on deceased Allamah Tabatabaei's judgments has achieved two major explanations about the conclusion of integrity of the Quran from its whole miraculous. Late Allamah believes that in the first explanation, generality of motivating people to make a book like Quran and the miracle of Quran, and also the comprehensible, which is derived from the Quran is concerning the scope of sciences and teachings related to human navigation, while in the second explanation, generality of motivating people to make a book like Quran.

One of the most important differences between rational and traditional exegesis is their way of interaction with hadiths; in such way that existing fundamental differences between these two exegetical methods and serious conflicts in the way of interacting with verses and hadiths in recent centuries and its results, - specially ideological and social results – makes it important to study them very carefully. This study is aimed to make a descriptive-analytical based research of mohkam and motashabeh in the language of hadiths particularly those related to 7th verse of surah Ale Emran, and compare it whith Allamah Tabatabai's opinion. To achieve this goal, the idea of Almizan author and traditional exegesis books of Noorothaghalain, Alborhan, kanzoddaghayegh, Assafi, ghomi and Ayashi, in this subject has been compared, and after obtaining a comprehensive definition of Mohkam and Motashabeh, the amount of their accordance with the pointed verse and related hadiths has been evaluated. The results of this study are as follows: according to rational method in simultaneous benefition of rashen and tradition and believing in unreason ability of single strand hadith except juridical problems, especially in divine principles and exegetical knowledges, the idea of Allameh corresponds completely with the hadiths. In addition, it justifies the pretending conflicts among various hadiths unlike majority of traditional exegesis. Also our holy prophet and imams (peace be upon them)- according to their duty to guide people - have a complete knowledge of the holy Quran, and excluding science of even a single verse of the Quran from there vast knowledge conflicts their responsibility as divine leaders and is against divine wisdom; but this fact doesn’t have any incompatibility with restricting paraphrase knowledge to Allah the almighty.

the Prophet of Mecca had to do with Scripture and the verses imply association or civic or have an audience beyond the book. Research on the views of commentator''s earliest origins of this belief is shown and reflect on research-based science learning Orientalist and charge of the Book of the Prophet in Mecca، stout field of contemporary interpretations reveal the default. But this view is not accepted by all commentators; Because of the great variety of verses، the Scripture tells Mecca and traditions of the Prophet''s revelation that the Jews met implies، is undeniable. In addition to the variety of historical reports that the presence of Jews and Christians in the passenger side of the story of the Sacred House of Allah، His interaction with Scripture in the pre-migration verify.

Verses 55 and 56, which in the view of Shiite Quranic scholars are known to “Velayat” verses, are those verses Islamic scholars have very different interpretation of them. These verses are the most important verses in the Quran about the “Velayat” and “Imamate” of “House hold of Holy Prophet” in the perspective of Tabatabai. Diverse views on these verses, on the part of sects, have arisen several historical, anecdotal, interpretative and theological discussions. The main line of this variation is due to the fundamental question of “Nass on Imamate” in Shiite thought and denial (or at least suspect) of it by Sunnis. The Shiite scholars regard that the verses of “Velayat” definitely denote to the imamate of Imam Ali (AS). Some of them regard these verses are the most strong and the most important reason or argument on this issue. Sunni scholars have suggested different and diverse interpretations about these verses and have accommodated them to several and different people. And it has caused some of them to seek to undermine the Shiite perspective on these verses. The most important conflict has been posed by Fakhr-e Razi in his Tafsir-e Kabir. This article presents the new perspectives of Tabatabai in response to questions posed by Fakhr.

Prof. Henry Korben (1903-1978 A.D), is the most prominent western interpreter of spiritualism and the Islamic philosophy, who due to his familiarity with the late Allameh Tabatabai, reached some noticeable truths in shi’it school, in away that, sometimes just like a shi’it, defended this school and discussed it. Henry Korben as a phenologist, pays attention to this point that, how the Mahdaveyyat from the view point of Islamic Teachings, is described, and that how the interpretation of the Book and the Sunnah, or the view point of shi’it scholars and shi’it mystics to the Mahdaveyyat is. Henry Korben, based on this method recognized that the Mhadaveyyat Theory is the principle of shi’it and mysticism; and that the subject on twelfth Imam (m.a.h.h.a.) is the most important ideological - mystical belief in shi’it. He also believed that one cannot believe in shi’it, mysticism and the spiritualism, and meantime, ignoring the subject on Imamat and the Leadership of Imam, which finally ends to the twelfth Imam (m.a.h.h.a.). He believed that the philosophy for the Occultation and the Appearance of the Imam of the Age (m.a.h.h.a.), was based on the suitability and the unsuitability of the individuals and the level of their knowledge and believed that until the time that one cannot know the Imam, speaking about his Excellency’s Appearance would be unacceptable. Although we criticize Mr. Korben that he did not pay attention to the social – political dimension of the Appearance of his Excellency and has neglected it.