جستجوی مقالات مرتبط با کلیدواژه « Allamah Tabatabaie » در نشریات گروه « علوم انسانی »

The necessity is one of the most important topics in logic and philosophy. And the correct expression of the concept of necessity plays an important role in solving many philosophical problems. And the correct expression of its meaning plays an important role in solving many philosophical problems. In Kant's Analytic Philosophy and after the Copernican Revolution, Necessity was used in a linguistic sense related to propositions. Kripke critiques traditional theories about the concept of necessity And provide new ideas in this regard, he was believed that some aspects of necessity (such as metaphysical necessity) are metalanguage and transmental. In this paper, the concept of necessity from Kripke's point of view Will be compared with the views of Allamah Tabatabaie. Both Kripke and AllamAh Tabatabaie consider the concept of necessity as a metaphysical and philosophical concept, And they take the concept of necessity for granted But they have different views on determining instances and types of metaphysical necessity. Kripke considers metaphysical necessity to be valid only in limited cases, such as the necessity of the same Similarity theorems and propositions containing intrinsic attributes, But Allamah Tabatabaie considers all beings in the universe to have a metaphysical necessityphilosophical system. The views of the two philosophers, despite their similarities, are fundamentally and paradigmatically different.

In the majority of his works, Tabatabaie takes the side of cataphaticism about divine attributes. But the theory is presented in his different works in different ways. There are at list 3 ways in which he has presented the theory including (1) verticality of meaning regardless of instances, (2) verticality of meaning with respect to expression of instances, and (3) ungradedness of meaning with respect to the goal and the common function. In this article, we shall try to explain and analyze the three models, and give examples of each one from his works. Notwithstanding that cataphaticism have advantages and transcends the finitude-oriented natural language and makes use of it with regard to God, it suffers from noteworthy shortcomings.

The Seddiqin demonstration has been given into various explanations. Allamah`s reading of it is one of the most notable ones among the late readings that has been presented in an existential outlook. His reading is more closed to mysticism than other ones; just as is taken by a mystic when viewing agreeing with the existence of God as the first principle and established teaching with regard to all ther mystical teachings. In this study, as Allamah`s view has been thought to be of notable ontological and epistemological levels, the demonstration has been mentioned as given in his works at first and then seven steps have been taken to criticize and analyze it. In addition, some critiques against the levels and steps have been studied and Allamah`s view of the demonstration has been supported.

Imami scholars have viewed purity as a necessary quality for prophets and Imams. Yet they have not consider the what of purity to be the same. Needless to say, the position and approach taken in the field may be useful for studying purity and solving the problems on the way. In the paper, it has been intended to compare some Muslim scholars`view with Allamah Tabatabaie`s on thee what and nature of the pure`s purity. Allamah has known purity as a product of intellect power and a sort of knowledge bestowed upon the pure by God. Such an ability causes the pure to keep himself from sin.

The two philosophical principles of “the refusal to restore the annihilated with its essence” and “the refusal to return the being in its actuality to its potential state” in the transcendental wisdom have aroused the philosophical reactions of some wise men after Mulla Sadra in order to prove the teaching of Return in Shia and thus raised three theories in this regard: From the viewpoint of Mudares Zenouzi, the body returns to its soul and this is not consistent with the principle of refusal to restore the annihilated.
From Allamah Tabatabaie’s viewpoint, the souls of the deceased people have some aspects of potentiality and capacity, thus their return (to the body) at the time of Return is possible. The altered part of this theory is that the souls that are not attached to the body anymore, have no capacity or material and thus their return to the material world is refused.
In the following, the opinions of Allamah Rafi’ee Ghazvini and Ayatollah Shah Abadi are also examined. According to the “theory of imaginalization”, the souls of the perfect men reappear in the material world. The shortage of this theory is its lack of coverage in relation to all returnees such as the infidels.

Some of the Quranic verses such as 7:143 and 70:23 confirm the possibility of seeing God while some others like 7:103 deny it. The 'Asharites, relying on the first group of verses, believe in the possibility of sighting God, while the Mutazilites and Imammiyehs, referring to the second group, decline it. The comparison between the views of Fakhr al-Din al-Razi, the great Asharite theologian and the author of Mafatih al-Ghayb commentary with those of Allamah Tabatabaie, the prominent Shia philosopher and the writer of al-Mizan commentary regarding the notion of seeing God can lead us to a more profound understanding of the Quranic verses alluding to the subject. Furthermore, the notion of seeing and Ibsar has great function in epistemology and can take us to a true cognition of God. Sighting God based on Fakhr Al-din Al-Razi's view. He believes that God can be seen but this does not entail believing in the bodily existence of God and assuming location for Him. Also believing that God can be seen does not mean he is visible, like when someone says he sees the picture of the moon in water, it does not mean that the moon is visible, since it is visible only when it is before one's eyes. He considers the seeing of God neither as speculative nor essential knowledge nor as observing the worldly objects. Referring to traditions and Quranic verses, he states that the visual conception of God is possible while its quality is not well-known. In other words, his view about seeing God is mostly negative rather than affirmative. Seeing God from the perspective of Allamah Tabatabaie He believes that the notion of seeing God according to the general conception of the word "see" surely refers to the physical observing occurring by the eyes, which is a physical and sensational process. It is because such sighting needs the visual organs. Such sighting cannot be used for describing the conceiving of God since it is impossible based on the logical demonstrations. Also, based on the holy Quran, God lacks body and bodily features. Thus, our eyes are capable of seeing material and bodily objects and are beyond seeing the immaterial or metaphysical fats. Eventually, for this reason the word seeing is not normally used for God since generally it is understood as observing something with bodily eyes and may lead to a wrong interpretation. But he considers a second meaning for the word "see" the one which he thinks can be applied for God and thus, wherever is used in the Quran or trasitions, this meaning has been meant. He thinks, by "see" the reality of essential knowledge has been meant. Whenever God speaks of being seen with the mentioned features He surely means the essential knowledge which is present within everyone and can be seen by everybody. Conclusion 1-Based on the superficial meanings of some verses and traditions, Fakhr al-Din al-Razi considers the seeing of God possible and regards it as an optical vision in a way that does not entail God's bodily existence and His requirement to location. Allamah Tabatabaie, although regards the traditions and verses as the proofs for the sighting of God, he thinks this seeing is seeing through the heart and is described as presential knowledge. 2- Fakhr al-Din al-Razi interprets the verses such as 7:103 which seems to deny the possibility of seeing God as a non-appeared meaning, while Allamah Tabatabaie interprets them based on apparent meaning. 3-The disputes among different theological sects about the seeing of God such as Asharits, Mutazelites and Imamiyeh have caused some theologians like Fakhr al-Din al-Razi to fail to handle the notion properly. Meanwhile, Allamah Tabatabaie, being away from such disputes and for the sake of discovering the truth has profoundly reviewed the traditions and verses and made a conclusion disregard of which theological sects may benefit. Therefore, he sometimes speaks of the possibility of seeing God and sometimes denies it. It is because he considers two different meanings of optical and mental vision for the word seeing and says some of the Quranic verses refer to the fist and some refer to the second.

Based on Allamah Tabatabaei's view, 'expediency' has a real existence. However, having a real existence does not mean having an external reality. Rather, 'expediency' is one of philosophical concepts with a real origin of abstraction. Various explanations have been put forward for the reality of expediency. Among them is the idea that expediency is an existential and continuous entity and a requisite of the nature of things; it is the foundation of conventional concepts, and the same as divine precept and action. It is the sign of the wisely done actions, and a criterion for inherent goodness. Careful examination of Allama Tabatabaie's works, suggests four modes of existence for expediency: real objective existence, an existence beyond objectivity and subjectivity, subjective existence, and conventional existence. Based on Allamah Tabatabaie's view, expediency has weak and strong existential grades. Here, we have explained gradation in expediency based on instances of expediency that are: the reality of things, goal, action, and society. We have, then, found the context for the realization of expediency in the two worlds of ‘creation’ and 'legislation'.

The present writing deals with the misrepresentations of the eternity of the Quran and denies the claim that the message of the Quran is limited to a certain time or place. This issue may be dealt with from different aspects. This writing, however, seeks to explain the scientific outlooks and arguments of Allamah Tabatabaie and his exploring ideas on the fact that the message of the Quran’s has not been affected by time and place; it also finds an answer to the question “How far is the domain of the applicability and generality of time and place on the Quran expanded? Adhering to this principle, this writing has illustrated the reasons of the eternity of the Quran from the point of view of Allamah Tabatabaie through the method of documentation and the Quranic approach. Allamah Tabatabaie has inductively reasoned the eternity of the Quran invoking the three groups of the verses of the Quran: the first group entitled as the verses dealing with the eternity of the Quran including the verses of preservation, might, challenge, contemplation, and clarification; the second group entitled as the eternity of the call including the verses of warning, guidance, admonition, and the universality of the Quranic addresses; the third group entitled as the eternity of the prophet’s mission including the verses of appointment to prophecy and making the religion of Islam public against the other religions. Allamah Tabatabaie has argued the eternity and perpetuity of the Quran by quoting six groups of hadiths including the hadiths that the Quran is new in every era; the hadiths on currents and comparisons (jary-o-tatbig); the hadith of the two weighty and invaluable things (thaqalain); the hadith that reveal that the Quran is the Guidance; and the hadith that the Quran has inner meanings (batn). He has thus reached the conclusion that the messages of the Quran are eternal and include and address all the inhabitants of the worlds.

Islam is a religion whose essential aim is to educate faithful individuals and to build a society with a proper moral foundation and in accordance with religious precepts. An Ideal Islamic society is loaded with ethical virtues and makes no distinction between social responsibilities and religious duties. One of the important factors which is considered an essential and factual tool to create such a strong link between social and religious task and has been emphasized in Quranic teachings is the avoidance of human society from ethical vices, since an ideal Islamic society is deeply and inextricably linked to human virtues, not vices. Also promoting moral vices can cause to disrupt the relationship of man with God and interrupt the social ethical relationships between fellow human beings. Late AllamahTabatabaie considered the ethical vices in the society a factor weakening the faith and religious beliefs which can lead to the destruction of spirituality and can act as an obstacle preventing the ideal development of morality. The author of this paper, referring to AllamahTabatabaie's views, tries to mention the most important ethical vices in human societies which are obvious barriers to the efflorescence of human being and community and emphasizes on the necessity of avoiding those vices.