جستجوی مقالات مرتبط با کلیدواژه « علامه طباطبایی » در نشریات گروه « ادیان و عرفان »

The issue of ‘women’ has been among the most controversial doctrinal issues in Iran since the era of Constitutionalism. Allameh Tabatabai was among the first persons who theorized about gender, women and family to defend religious doctrines. In this article, Allameh Tabatabai’s approach in explaining legal differences is criticized and evaluated as a naturalistic approach. Allameh Tabatabai’s initiative in using the naturalistic approach in defending the Islamic doctrines, including the legal differences between men and women, has attracted the attention of his pupils and the expositors of his views. Paying attention to ‘dominion of emotional life’ and ‘the role of pregnancy’ in women, alongside the typical dominion of rational life in men, have made the Holy Legislator consider somehow different legal systems for men and women, which is rooted in the different nature of men and women. In this article, we have explained that this view lacks internal cohesion and is inconsistent with Allameh Tabatabai’s other views; and, most importantly, considering the existence of theological explanations, there is no need for naturalistic explanations. The objection of essentialist nature of naturalistic explanations remains in effect.

The topic of theism among theologian philosophers begins with the proof of God's existence. Ibn Sina for the first time presented an argument based on the concepts of necessity and possibility and named it Seddiqin. Mulla Sadra criticized Ibn Sina and then based on his own principles, he presented another argument, which he believes is worthy of the name of Seddiqin. But commentators such as Sabzevari and Allameh Tabatabai, while critically looking at Sadra'i's argument, presented another version of this argument to be closer to the Seddiqin and to use fewer premises or to express it without any introduction. But the expression of these two philosophers was not immune from the criticism of later critics. In this article, which is done with a descriptive-analytical method, while critically reflecting on the latest expressions of this argument, it comes to the conclusion that the expressions after Allameh Tabatabai are also not free of problems based on the criteria of Seddiqin. including the fact that each of them depends on the middle term, or reasoning in circl, or is not compatible with the criteria of Seddiqin's argument. As the narrative evidence also indicates, God's existence does not require proof and in other words is not provable, but can be known through self-knowledge and mystical intuition. Philosophical expressions of Sediqin's argument, regardless of of their harm, have the aspect of informing, and learned scholars such as Mulla Sadra and Allameh Tabatabaei have also acknowledged this.

One of the most important anthropological bases of separating spirituality from religion is humanism, which puts man in the place of God and does not accept any external authority such as revelation and divine religions. This basis, which also results in spiritual humanism, has its roots in the concept of monism, in which spirituality is defined as something completely worldly and universal, with the lack of distinction between material and spiritual affairs and with the monotheism of the Supreme God and the inner God, there is no difference between the visible and the unseen world, the holy and the unholy, and things such as self-divinity, changing the value system, and negating the unseen world are among its possible consequences. This study, using an analytical-critical method and relying on library data, is trying to criticize this basis with an emphasis on the works of Allameh Tabatabaei. The spiritual journey and the achievement of original and genuine spirituality and dignity in the works of Allameh Tabatabaei, who is an interpreter of the Qur'an and Islamic teachings, is only achieved in the shadow of recognition and acknowledgment of the poverty and dependence of human existence on its creator and continuous communication with him in the form of servitude and having piety. Therefore, man's independence from God and his turning away from divine revelation and heavenly religions will have no result other than the absence of his original identity and being trapped in the valley of alienation. Of course, true spirituality and spiritual life will also be formed with such an idea.

A literary work or even a normal speech, by including irony, forces the audience to carefully and delicately discover and understand the most beautiful and accurate meaning of it, and thus, it provides the opportunity for interactivity.  The Holy Qur'an has sometimes expressed its intention in the language of irony with regard to the same function, in order to preserve the catchiness and dynamics of its words by implicitly inviting the listener to reflect. In the first step, the present article has made an effort to show the skill and elegance of Allameh Tabatabai's opinion in the research of heuristic proofs and the interpretation of meanings from Quranic allusions. Al-Tanzil, Majma Al-Bayan, Javame Al-Jame, Al-Tahrir va Al-Tanvir should also be proposed so that the innovation and power of Al-Mizan's speech can be clearly identified. The important achievements of the present research can be seen in showing the capability of Allameh Tabataba'i (RA) in understanding and interpreting Quranic allusions, considering the element of beauty of context in the interpretation of each allusion and keeping the inferred meanings close to the lexical and interpretive structure, so that finally, inferred Allameh Tabataba'i can be considered the most comprehensive interpretation of the ironies of the Holy Quran.

By considering the scientific, mystic and political personality of Imam Khomeini on the one hand, and the scientific and mystical character of Tabatabaei on the other hand, we are going to survey the view of two great persons as declared. The return to the Qur'an and the Muslim holy book is something that is well reflected in the interpretation and interpretive views of the interpreters. Research method in this paper is based on the writings and speeches of Imam Khomeini which has been investigated comparatively in Tabatabaeis' interpretation of Quran verses. By clarifying the views of Imam Khomeini and Tabatabaei, the importance of Quran in their social and personal life is revealed. Other verses of the Quran can be interpreted by using similar interpretation method.

A controversial and challenging issue in the history of Islamic theological and mystical thoughts revolves around the concept of "seeing God." Different Islamic sects and denominations hold diverse opinions on this matter, and even scholars within a single sect may disagree. Comparative studies play a crucial role in addressing controversies among different sects, and thus, this fundamental research utilizes the method of comparative textual study. The focus of this study is on two books, namely Sharḥ al-masāʾil wa-l-wasāʾil fī l-ishārāt wa-l-dalāʾil and Tafsīr al-mīzān, to provide a comparative analysis of the perspectives of al-Muqīmī al-Dīnawarī and Sayyid Muḥammad Ḥusayn Ṭabāṭabāʾī. The research reveals the following findings (1) Both al-Dīnawarī and Ṭabāṭabāʾī posit that God can be seen in the hereafter. However, Ṭabāṭabāʾī emphasizes that this vision will occur through the eyes of the heart. (2) Al-Dīnawarī maintains that only the Prophet has seen God in this world using his physical eyes, attributing this vision to divine grace and existential unity, rather than personal efforts. On the other hand, Ṭabāṭabāʾī suggests that even the Prophet's seeing of God in this world was intuitive in nature. (3) Al-Dīnawarī believes that, under specific circumstances, it is conceivable to see God in this world using physical eyes. In contrast, Ṭabāṭabāʾī argues that the physical vision of God is impossible in this world.

The present study aims to consider thinking about death in the views of ʿAllāma Ṭabāṭabāʾī and Irvin Yalom, using the descriptive-analytical method of research. Some of the results indicate that while Yalom, just like some other existentialists, believes that death marks the end of the human life, he holds that thinking about death bestows meaning and value upon life. For Yalom, a major factor that alerts human beings about (their own) death is to be involved in or have a close encounter with death, time, careful consideration of dreams and individual fantasies, artificial aiding tools, and the like. Among the practical treatments of the death anxiety are creation of a work of art and being around those who are about to die. For ʿAllāma Ṭabāṭabāʾī, what perishes with death is the physical dimension of human beings, and what survives and moves form one realm to another is the psychological dimension. In his view, the universe comes from God and is under his direction and power.

Identity and rationality and the foundations defined for humans, the foundation of the formation of the economic system as one of the most importantIt is the pillars of social life. The present research, using the ijtihad method, seeks to explain the causal relationships betweenThe anthropological foundations and principles of the economic system are based on library data. IncludingThe prominent thinkers of the Islamic world, who can present a comprehensive Islamic economic system by analyzing his anthropological theories, is Allameh Tabatabai (RA).According to the findings of this research, Allameh's anthropological foundations by expressing the theory of naturePurposefulness, multidimensionality of man, hedonism, dignity, justice in human powers and the principle of human ownership, the need to preserve human dignity and the need to realize the economic systemIt has proved the justice-oriented as well as the temporal ownership of man in this structure and thus the desired economic systemOffers. Carrying out economic activity under such a structure causes the preference of hereafter happiness over worldly profit and attentionTwins are important for this world and the hereafter, and one of the factors for the realization of a good life and a happy human life

In general, feminism is a theory that seeks gender equality. During the three periods Feminism has gone through, it has undergone many changes and has seen various types such as liberal feminism, Marxist feminism, radical feminism, social feminism and post-modern feminism and also Islamic feminism. This article examines the issue of motherhood in radical feminism and then reviews its components based on the opinions of some contemporary Muslim scholars. Radical feminists deal strongly with issues such as marriage, reproduction, motherhood, and the family in general. They consider marriage equal to prostitution and consider motherhood as a big obstacle on the path of women, whose purpose is to suppress women. In the context of contemporary Islamic thought, thinkers such as Allameh Tabatabaei (RA), Shahid Motahari (RA) and Ayatollah Javadi Amoli and some others have had a different view on the issue of the family, especially the issue of motherhood. Their view is discussed. Despite the radical feminists who consider motherhood as an obstacle to women's happiness, Islam and Muslim sages generally consider motherhood as a bridge that can bring women to high spiritual positions. In other words, one of the ways to achieve the happiness of this world and the hereafter is through the relationship between a mother and her child. In this regard, the comparison of different opinions and views will lead us to a deeper and different understanding of the issue of motherhood and childbearing.

The article "God has revealed the book" written by Shabestari seeks to prove that Qur'an was revealed to prophet not to the public. To do so, the following three main questions are raised: what are the meanings of the "Book" in Qur'an? What are the meanings of the "revelation of the Book" in Qur'an? And to whom was the "Book" revealed? In the present study, Shabestari’s views are examined and criticized using Qur'an verses, narrations, and intellectual proofs. Some proofs, among others, which reject his views include: the verses on the gradual revelation of the Qur'an, Qur'an as the guidance for the public, Taḥaddī Verses (verses challenging deniers of the Prophet), verses addressing general public or the believers, as well as the narrations encouraging people to memorize and write the Qur'an and implying the revelation of the Qur'an to the public, not only to the Prophet (PBUH). The present descriptive-analytical study aims to respond to the doubts raised in Shabestari's article. Presenting an introduction, the paper includes three main parts, corresponding to three questions posed in Shabestari's study. The researchers show that all the opinions made in Shabestari's paper including the theory of the "Revelation lifeworld" are nothing but claims and that no intellectual or narrative evidence has been mentioned proving their authenticity or truth. One objective of the gradual revelation of the Book was to present the holy Sharia to people over time, while their religion was being completed. The study also seeks to show that Qur'an is the Book creating the Sharia and is the main source of Islam, which was revealed to present Sharia and the duties of the people to reach the eternal happiness.

Raj’a (return), an indisputable Shiite belief, is the eternal power of God, based on the illuminating verses of the Qur'an and the hadiths of the Masumeen (the Infallibles) (Peace be upon them). The current study aimed to investigate and analyze Raj’a in the important Shiite interpretations based on the thoughts of Allameh Tatatabayi. The methodology is descriptive-analytical with a conceptual analysis approach. Library-based sources have been also used. Investigations show that the philosophy behind Raj’a is more than just punishing the unbelivers and rewarding the good. The main reason for that is to fulfil God’s promise, supporting God’s religion and forming global justice and the appearance of truth’s power and its spreading. Therefore, there are no restrictions for returning the spirit to the same body it had belonged to, from the viewpoint of logic, religion, and biology. Furthermore, according to the principle of (the reason behind the possibility of occurrence of something is the reason for its occurrence), the best reason for the possibility of Raj’a is its occurrence. The whole criticisms about the Raj’a are due to the lack of a correct understanding of Raj’a, and perhaps they do not want their leaders, who have done cruelty to Ahl-ul-Bayt (Peace be upon them), to be punished.

Thinking is among the main concepts recommended in Holy Quran as well as hadith books. On the other hand, the same words are abundantly used in Jido Krishnamorti works with a different perspective. Now the question is whether the two thinkers, Allameh Tabatabaee and Krishnamorti, share the same ideas on the issue or they have differences. For this research, descriptive–analytical methods have been used by studying the works of Allameh Tabatabaee and those of Krishnamorti. At first, Allameh looks absolutely supporting of thinking. On the other hand, Krishnamorti seems to be against it, but deep study shows that both Allameh and Krishna are in agreement about thinking. Both have somehow divided it into right and wrong and approved the former and rejected the latter. It should be noted that their views on thinking are not completely the same.They have similarities and differences.

Training is one of the most common words in humanity and Islamic schools. The human training systems position human training just in this world and just in living well. But, according to the Islamic training system, felicity after death and human improvement in the world are the goals of training. Philosopher Tabatabai believes that perfection, growth, and felicity are the results of obeying Islamic rules. Although there are some fundamental differences between the Islamic training system and the human training systems, there also exist some similarities between them. The main question here is that how an interaction between the human training system and the Islamic training system can take place according to philosopher Tabatabai’s theory. The result is that such an interaction is possible and necessity. This research suggests that the Islamic training system, in the way philosopher Tabatabai and his supporters have propsed, should be used as the base and then the teachings of human training systems be organized by that.

The comparison of the thoughts of Allama Tabatabaei and McNaughton concerning the moral motivation can be conducted in two domains, i.e. origin of motivation and the internality and externality of the sources of motivation. In the domain of the origin of motivation, McNaughton only refers to the situation of the action and personal understanding of it while Allama highlights three factors of attention to worldly benefits, attention to otherworldly benefits and acquisition of divine satisfaction and he has also reduced the person’s understanding of the situation into one of these three factors. The point that deserves to be reflected in the the approach of McNaughton is his negligence of religion and the ethics/ religion relationship; what is undeniable in the perspective of Allama. In the domain of internality or externality of the sources of the moral motivation, one should mention the point that Allama considers the sources of motivation to be external, because paying attention to the worldly benefits, attention to the otherworldly benefits and acquisition of divine satisfaction are objectives that lie outside the human existence; but McNaughton believes that the person’s understanding of the situation is based on his internal motive.

How does ʿAllāma Ṭabāṭabāʾī define human sciences? It has been claimed that he treated human sciences as constructed (iʿtibārī) and practical sciences. In this article, I examine constructed meanings, and deploying the library method in collecting data and adopting the descriptive-analytic method in inferences, I scrutinize the above claim. I believe that ʿAllāma Ṭabāṭabāʾī does not put forward an explicit definition of human sciences. What he says in his theory of constructions (iʿtibāriyyāt) does not have to do with sciences as systematic pieces of knowledge. Nevertheless, I seek to examine his view of whether fields of study and propositions of human sciences are real or constructed in terms of two senses of construction: the general and specific senses. A scrutiny of ʿAllāma Ṭabāṭabāʾī’s remarks suggests that there are serious challenges before any attribution of the following views to ʿAllāma Ṭabāṭabāʾī: the construction of all Western sciences, treatment of each science as a science through a compromise or agreement by experts, practical sciences not being constructed and their restriction to conventional sciences, and treatment of sciences such as ethics and law as constructed.

The following research compares the viewpoint of Mulla Sadra and Muhammad Husayn Tabataba’i about the concept of Badā’ in descriptive and analytical approach.Mulla Sadra clarifies the reality of Badā' by referring to celestial population and analyzes the true course of it’s attribution to God; while Allameh Tabataba’i was able to explain the relation of Badā' with the traits and foreordination of the Almighty through the verses of the Holy Quran without mentioning the cosmos.Allameh Tabataba’i explains the truth of Badā' using the 39th verse of the Sura Rad and also extends it’s inclusion to all creatures who have a fate, and proves it's eternality.Unlike Mulla Sadra who believes that the truth of abrogation and Badā' are different, Allameh Tabataba’i considers them of the same reality, and counts their difference in their inclusion regarding the worlds of Creation and Legislation.Mulla Sadra approves the occurrence of Badā’ in the knowledge and narratives of Ma’suumin [pbut] (the Innocents), meanwhile from the viewpoint of Allameh Tabataba’i the occurrence of Badā’ in the knowledge and narratives of Ma’suumin is not allowed.Obtaining the viewpoint of Allameh about the truth of Badā’ and everything related to it from his publications, and comparison analysis of the viewpoints of Mulla Sadra and Allameh Tabataba’i are the innovations of the present research.

The textual context, the conditions of revelation and the initial addressee of the Holy Qur'an, on the one hand, and the assumption of immortality and universality of the Holy Qur'an, on the other hand, have raised the ground for raising doubts and important questions, especially regarding the components of the Holy Qur'an text. One of these doubts has been raised regarding the Qur'anic allegories and their historicity. According to such an attitude, Qur'anic allegories are a complete reflection of the culture of the age of revelation and have no function except for the primary audience.The present study tries to critique the theory of historiography of allegories of the Holy Quran based on the Quranic views of Allameh Tabatabai based on descriptive-analytical method in data analysis; The research findings indicate that the historiography of the Qur'an is the result of establishing a relationship between the Qur'anic introspection data on the allegories of the Qur'an and the conventional literature of the age of revelation. This section, while having a content deficit, distorts the basis of the historiography of the Qur'an. Assumed.

system of thought  means the foundation of  an intellectual system and the link between the macro and micro principles and special rules and theories. Allameh Tabatabais’ works as a thinker who has an intellectual system and has reached an indescribable maturity in religious thought by using rational and narrative elements, are  valuable sources of religious approaches and views that can be a factor  of inspiration and  effectiveness in responding to human needs in the present century and beyond  for many centuries.   One of the topics that can be researched in Allameh Tabatabai's  system of thought is to draw a conceptual geography of the outline of religion. In order to obtain  this plan of his system of thought , it is necessary, after definition of religion and presenting  preliminary form for the outline of religion  to specify  elements of his system of thought, and to  Explain and analyze the detailed and general plan of religion with regard to the interrelationship of the chain of elements of his  system of thought. In this article, with a macro-view  on  the most important elements of Allameh Tabatabai's thought, which can be considered as representative of his intellectual system, we will explain outline of religion in his viewpoint, and, will ignore  one-dimensional island interpretations of his thought or  his particular views in different issues. Although Allameh Tabatabai, like many Islamic thinkers, has specified the trinity of beliefs,  ethics and Sharia for the outline of religion, but his privilege over others  is in explaining the principles and beliefs as well as ethics and social systems, with the help of human nature and the presence of religious rationality in different realms of religion, although it is possible that his approach to analyzing the elements of religion will lead to the proposal of a new plan of the outline of religion