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

Paying attention to the social reading of the verses of the Holy Quran and its pervasive influence in the Islamic society is one of the basic approaches of some contemporary interpretations in the last century. The present study, using a comparative method and an analytical-descriptive method, has criticized the interpretation view of Allameh Tabataba'i and contemporary Sunni commentators about the word "Rabatwa" in verse 200 of Surah Al-Imran, which is one of the important social verses of the Qur'an. According to Sunni contemporaries, "Rabatwa" means military preparation in absolute terms; Land and intellectual border management; Commuting to mosques and waiting for prayer is after prayer; While Allameh Tabatabai presented a social analysis of "relationship" and considers this word to mean Islamic relationship and the relationship of all people in all aspects of social life.The necessity and the main question of the research is that which of the two mentioned points of view helps to explain the social role of this verse and especially the word "Rabtowa"? By comparing the points of view, mentioning the interpretative narratives of waiting for prayer after prayer and going to mosques as points of commonality and social analysis of Allameh about Islamic morality in contrast to the determination of the mentioned examples by Sunni contemporaries is the point of difference of opinion of the mentioned commentators. The result is that according to Allameh Tabatabai's point of view and the study of the co-occurrence of words, the best interpretation is the same Islamic relationship which means the relationship of the Islamic Ummah in all aspects of social life, which, using traditions in a novel inference, should be the center of the formation of that imamate and the place of manifestation of that mosque

One of the most prominent human needs in social life is to live in an environment that always enjoys fairness and justice in society. Social justice makes people grow in the light of valuable teachings and laws. On the other hand, social justice is one of the important goals of Islam and its importance is to the extent that it is considered one of the foundations of the Shia religion. In this essay, an attempt is made to examine social justice from the perspective of Ayatollah Javadi Amoli and Allameh Tabataba'i. According to these two views, all human beings want justice, and justice exists as an important component in the entire structure of existence and causes the growth of the individual and society as well as the continuation of individual and social life. In this research, which was carried out using a descriptive-analytical method, in addition to the difference of views on some issues, we can see the most important results between the two views in "rational analysis of social life", "jihad", "resolving differences", "order to establish installments and justice" In human societies" and "Relationship between law and law".

Visiting the graves of righteous people and saints has always been of great interest, to the extent that many scholars have considered visiting the graves as Sunnah and have claimed consensus on its permissibility. on the other hand, Ibn Taymiyyah and some Islamic scholars, by following the Qur'anic verses and hadiths, have prescribed pilgrimage to graves, and the history of Muslims throughout the history of Islam has always questioned the legitimacy, but also the goodness of traveling for pilgrimage, the legitimacy of pilgrimages, and fatwas against it and following him, the Wahhabis and some Salafists promoted his thoughts and opinions; Among them is Mohammad Rashidreza who has defended his views in many cases of Tafsir al-Menar. This research with a descriptive-analytical method and with a critical approach to the views of the author of Tafsir Al-Menar and also emphasizing the foundations and thoughts of Allameh Tabatabai has come to the conclusion that the legitimacy of visiting graves is based on Qur'anic, narrative and rational evidence and the accusations of the author of Al-Menar based on takfir and Calling the Shias polytheists and considering the visitation of the people of the graves as heresy is not consistent with the appearances and content of the Qur'anic verses and narrations, and such religious attitudes and suspicions are caused by a lack of correct understanding of the fundamentals of Shia monotheism and the confusion of the attributes of the Supreme Being with divine mediators and manifestations in the arena of creation and legalization of the system of existence, and fanatical adherence to the principles of Ibn Taymiyyah and the Salafi school, and visiting the graves. It is one of the examples of remembering and honoring religious elders and paying attention to religious rites and the manifestation of God's worship, and there are many Qur'anic documents, narrations and historical evidences to support it.

One of the arguments that is of great interest in deriving jurisprudential issues and rulings is the structure of reasoning. The structure of wisdom is the observation of the behavior and approach of wise people in different fields of life, who, based on the benefits and harms, put a way to do or leave a behavior. Allameh Tabatabaei, as a jurist commentator and with a deep insight into issues and cases, has used this source of inference in his arguments and correctly explained the validity and significance of the intellectual structure from Allameh's point of view. This article, compiled by descriptive-analytical method, examines the structure of wise men from the perspective of this wise thinker, and the result of the article shows that firstly, the structure of reason is an important source for inferring rulings. . And secondly, the basis of its validity is the fact that the rulings issued by reason are definitive. And it is certain, but because the intellect is practical and related to dos and don'ts, it has limitations. In practical applications, people may deviate. As a result, it needs Sharia approval. Some claim a contradiction in Allameh's statement regarding the validity of the intellectual structure, it does not seem correct. By accepting Allameh's principles, there is no difference between the new structures and those related to the Innocent Age, and this itself can open the way for fundamental studies in Islamic jurisprudence and law.

In discussing the division of revelation, Sadr al-Mutallahin divides education into three types of human education, angelic education, and divine education. According to Allameh, "divine revelation" is presented in three ways: "revelation", "speech from behind the veil" and "speech delivered by Maliki". But the truth of it is a meaning and concept, and that Gabriel feels it, brings it to the earth with him, and places it in the Prophet's soul. One of the goals of this article is to express the characteristics of revelation perception according to these two wise sages, which is presented with a descriptive-analytical method in the form of library research. From the results of this discussion, in the opinion of Sadr al-Mutalahin, what was revealed to the heart of the Holy Prophet (PBUH) are the facts of the Qur'an; not its words or writing; therefore, the prophet's heart has been given the light of reason, because of that light, the truths of things are clear and illuminating in it. According to his belief, what is in the issue of revelation is the intuitive understanding of an event or a mystical truth, which cannot be realized except by the ascension of the soul to the source of revelation. Allameh Tabataba'i also believes that revelation is a hidden word and understanding is through hints. He considers it a human perception and a mysterious consciousness that is beyond reason and sense and with the support of the unseen; therefore, it has a divine origin and was given to the Prophet by breaking the habit.

In Ibn Arabi's view, which has an Ash'arite theological basis, it does not give any role to man and natural causes in the world system; And this is because of his belief in algebra. Allameh Tabataba'i has a Shiite view and for natural causes, not only did he not consider it roleless, but he also considered it a longitudinal role, and the longitudinal role is not algebra, and what is algebra is a transverse role; Therefore, wind, rain, and the like are natural causes that play the role of agents in the system of the universe and have no contradiction with monotheism. But Allameh Tabataba'i interprets monotheistic verses in the same way that he considers natural causes as longitudinal causes and considers them exactly in accordance with monotheism and is not opposed to the issue of monotheism. In this research, consciously or unconsciously, these two scientists, according to the influence of their theological principles, have adopted such two different methods for a subject. This article has studied the written works of Allameh Tabataba'i and Ibn Arabi in a library-documentary manner and has summarized the contents in the form of a partial comparative method according to the theological principles of relating natural causes to monotheistic verses.

Many religious teachings and commands of life in Islam are derived from the Holy Qur'an as the greatest things. Therefore, the knowledge of the teachings of the Qur'an from the beginning of Islam until now, entitled "Interpretation of the Qur'an" has been the focus of attention of Muslims, especially thinkers of the Qur'anic sciences; The first step to achieve this goal is to know accepted meaning of the word and the true meanings of the words and phrases of the Qur'an, according to the scientific position of Allameh Tabataba'I in the interpretive community, it is important to understand his views in this regard, so this article sought his views on the "accepted meaning of the word and the true meanings of the words and phrases of the Qur'an". The descriptive-analytic method and the research data in addition to the book "Al-Mizan Fi Tafsir Al-Quran" in most cases were interpretive, lexical, principled and rhetorical books; The findings of present paper shows that Allameh Tabataba'I believed in the view of the "spirit of meaning" with the interpretation of "the reality of being rational and tangible" and the evidence of his view is the change of examples over time, skepticism in external and esoteric examples.

The purpose of the present study is to review the true origin of the validity of human freedom and existence in the Qur’an. In this regard based on the method of the Qur’an to the Qur’an exegesis and relying on the interpretation presented by Allāma Tabātabā’i about humans, the origin of freedom validity is explored. Following Allāma Tabātabā’i, the story of Hobut (the fall of man) is considered as the focus of human narration. The results showed that man due to his spiritual aspect, is akin to the divine names and treasures. He is introduced as the caliph (successor) of God in all existence and this human aspect gains awareness of his innate poverty in the world of Zar so understands that he is not independent from God Almighty in any of the status he has gained as result of His succession. The caliph following his Lord, regards himself of free will, absolute sovereignty, and general authority. Yet he has the right of freedom but is independent.

The purpose of the present study is a comparative analysis between the interpretations of Hobbes and Allāma Tabātabā’ī of the Holy Books on the issues of sovereignty and natural law and the different orientations of these two concepts in Islam and Christianity. In this regard, the following main research questions were answered: What outcomes have the interpretations of Hobbes and Allāma Tabātabā’ī of the Holy Scriptures had for political sovereignty? What is the interpretation of these two figures of natural law and natural rights? What is the correlation between God's treaty with humans and social contract in the exegetical texts of these two philosophers? How do religious statements become binding and legal? The method of study is descriptive analysis and it is conducted comparatively. The research results indicate that despite motivating similarities between the theories of Hobbes and Allāma Tabātabā’ī on concepts such as human's aggressive essence, motion, power, social contract, obedience, and …., their philosophical doctrine is quite different in introduction and conclusion that is evident in their outlook to the relationship between religion and politics/sovereignty as well as the exegesis of the Holy Scriptures. Hobbes inserts the main component of his theory that is social contract in his exegesis of the Holy Text and interprets that in favor the authority of a sovereign ruler who seeks peace and security for the individuals and the maintenance of individuals' natural rights in general, whereas Allāma Tabātabā’ī in the discussion of sovereignty, infers from the Qur'an adherence to the rules of Sharīat (religion).

According to the Quranic verses human beings are independent and responsible in taking their deliberate actions and determining their destiny. Contrary to that, some argue that human beings’ felicity and misery are inherently predestined. Recently, the Muslim scholars having different perspectives, and Allamah Tabatabai with his interpretive way, have attempted to resolve this seemingly inconsistency. The new theory of Allamah Tabatabai has prompted other writers to explain his theory in comparative and philosophical methods. This article expresses his interpretive opinion in resolving this contradiction with the descriptive-analytical method. The result of the article indicates that Allamah Tabatabai has chosen two methods to resolve the contradiction: according to the law of causality, human nature is considered free from felicity and misery and with verses such as the verse of propagation and ... relates human’s fate to his deliberate actions. Hence, the reasons that suggest human beings’ inherent felicity and misery calls attention to the conditions not the final cause. Allamah Tabatabai while accepting the authenticity of the issuance of hadiths which indicate to human being’s inherent felicity and misery, explains them in categories that do not contradict another view. The view that highlight the importance free will and deliberate actions in onechr('39')s destiny.

Modern human sciences, as depicted by the philosophy of sciences and also human sciences, or as Vico, the Renaissance thinker puts it, Novum Scienza, aimed to explore the modern human, the modern world, and the modern culture, history, and society. It was clear that traditions and traditionalism – pre-modern matters – were no longer of use, and this included all extensions of traditional thought, from traditional human knowledge to Christian and ecclesiastical philosophy and theology. The case of Allameh Tabataba’i is also visible in this sociological problem and this religious-traditional context as the head of the last Islamic traditional philosophers in the pseudo-Modern age of the Islamic worlds and the “Shi’a micro-world”, that is, a religious, cultural minority filled with epistemic, philosophical, religious knowledge, which is subordinate of the macro Islamic world. The present paper presents the case of confrontation and challenge of the traditionalistic representative of Islamic philosophy and Islamic knowledge and Shi’a knowledge with the scientific philosophy and the modern human sciences. It is also a narration of the possibility and potential capacities of traditional philosophy to shape a pseudo-philosophy of human sciences in a preliminary form by Allameh Tabataba’i.

There are verses in the Holy Qu'ran that indicate that God has made a testify with all human beings. The most obvious is the verse 172 of Surat al-A'raf, which states: "And [mention] when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], Am I not your Lord? They said, Yes, we have testified". In the philosophical discussion of Being in the history of the mind, as How to degrade man from the highest levels of existence and his emergence in the material world, is one of the topics discussed in transcendent wisdom. Based on the author's induction There are two points of view in the explanation of the being of the history of the soul or the world of Zar: Sadr al-Mutallahin: He attributes this to God's rational knowledge of the origin of man. 2: Allameh Tabataba'i: He believes that the place of obtaining the covenant was the world of forms And this is a formative vow, that is, the attentiveness to the right of transcendence in all human beings is instinctively institutionalized. The purpose of this study is, firstly, to provide an accurate and documented report on the opinion of these two sages and finally to judge between these two views. The result of this research is that Mulla Sadra's opinion on the issue of the world of Zar is more compatible with rational-philosophical rules and does not have explicit opposition to the verses related to this issue. Allameh's opinion is more in line with appearances.

Regarding Quranic Verses, there are two types of provable knowledge of Almighty God about creatures: Pre-creation knowledge and post-creation knowledge. There is controversy among commentators on the realization and quality of such knowledge for God. Allameh Tabataba'i as the prominent contemporary commentator assumes the existence of both types of knowledge for God, classifies them as knowledge by presence type. He takes the knowledge of God on his Essence and completeness as the reason of pre-creation knowledge. Allameh defines the post –creation knowledge as present realization and attendance in spite of their sameness for Almighty God. Fakhre Razi, as one of the eminent Ash'ari School commentators, regard Post-creation knowledge as known-self as he believes realization of post-creation knowledge is impossible for God because it requires changes in the Essence of God which is impossible. the present study investigates the interpretive perspectives of these two prominent characters in the world of commentary.
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Ethics has long been a major human concern. In the present study, ethics has been studied from the perspective of Allameh Tabataba'i and Thomas Aquinas. By comparing the views of the philosopher and theologian Allameh Tabataba'i and the Christian philosopher and theologian Thomas Aquinas, we will see many similarities and differences. In Thomas Aquinas' view, although theology has a special place, it also uses a rational approach. Allameh Tabataba'i considers Ethics as a matter of practical wisdom. He examines and explains ethics in the form of five forms. The first type is called virtuous Ethics, which is specific to human beings and self-possessed beings. This ethic seeks to determine the characteristics of a good human being. The second type of ethics is called consequentialism, which is the construction of man and contract. In the third type, they call it conscientious ethics. This Ethics is part of the plan of life and is the duty of the person who is related to himself, God, and others. It is the fourth model of religious ethics related to past religions. It is the fifth type of Qur'anic ethics. In this Ethics, the purpose of this Ethics is not to achieve happiness and happiness in the hereafter, but the divine essence. In the Aquinas approach, ethics is a prerequisite for achieving the highest degree of happiness; That is, observation is before God, but it is a sufficient condition beyond Ethics and requires divine grace. This divine grace is not given to everyone and is available in the Hereafter. The fifth Ethic model proposed by Allameh Tabataba'i has similarities and differences with the view of facing the divine essence from the perspective of Thomas Aquinas. .

Understanding the text and discovering the meaning are the common concerns of Allameh Tabatabai's approach of "Qur'an to the Qur'an interpretation" and Izutsu's "semantic field". The first method, using a traditional approach, defends the understanding and interpretation of Qur'an in the light of other verses, and he second, by means of the "Bon School" considers itself responsible for the semantic discovery of key words in the text of Qur'an. The main idea of this work is to answer to the question how to perform the divine aspects based on Allameh interpretational approach, using Izutsu's "semantic field". In this regard, through analytical-descriptive approach, the present study has chosen a couple of key words from Allameh interpretational works, and has reviewed and recreated them through Izutsu’s model. The findings of the present research show that first: according to the claims of both interpreters, in spite of the linguistic and semantic conflicts in Qur’an text, this divine book is able to talk in its own language and to be its own interpreter. Second, through Allameh’s “interpretational approach”, one can illustrate Qur’an key words chart in Izutsu’s “semantic field” imaginative system. Third, to prove this type of review, one can perform “the divine knowledge”.