نشریه اندیشه علامه طباطبایی
پیاپی 8 (بهار و تابستان 1397)

Although intercession is taken for granted among Muslims, whether its scope covers purgatory as well as resurrection has been a point of disagreement among Shi’a thinkers. This is so that intercession in purgatory leads to the remission of sins, and also promotes the spiritual rank of individuals. Allameh Tabataba’i has not accepted intercession in purgatory, and considers the aid of the infallibles in purgatory to be a kind of permission of authority from God in the world of purgatory. Therefore, he believes that intercession is not realized in the worlds prior to resurrection because in his view, intercession is done after it is decided whether the individual belongs to heaven or hell. He refers to certain narratives to support this view. In the present paper, the emergent views are studied, and Allameh Tabataba’i’s reasoning is criticized and analyzed. It is explained in the paper that considering ayahs and narratives and the non-exclusionary nature of the ayahs regarding resurrection and its inclusion of purgatory, and also considering the nature of purgatory and the existence of worldly phenomena in that world with a higher rank, and the continuous intercession of the Prophet (PBUH) in this world, in purgatory, and finally during the resurrection, and also with emphasis on the principle of intimidation and warning in the world in order to prevent sins being committed, and the principle of God’s mercy being more powerful than his wrath, and also the principle of rescue, intercession in purgatory can be proven.

The various dimensions and aspects of governmental decrees have long been discussed by Islamic thinkers. One of the most important of these is the discussion of the nature and basis of the legitimacy of a governmental decree. Allameh Tabataba’i considers the issuance of a verdict of government in the wake of a religious order for the administration of the Islamic society by an authority to be legitimate, and he believes that the ruler of Islam is permitted by God to issue governmental rulings and these are as credible as legitimate decrees and must be employed and followed. In recognizing the nature of governmental rulings, Allameh Tabataba’i considers state orders to be independent judgments which the authority makes independently and without interference from others, while taking consultations into consideration. These ordinances are issued to meet the changing needs of individuals on the condition that they do not oppose the holy religion with the aim of securing the consent of the law. These can change through time according to different needs, and once the goals are met, the decrees are lifted. The research method was library research with a descriptive-analytic method and documentary. The opinions and thoughts of Allameh Tabataba’i were investigated and analyzed to research the legitimacy of governmental decrees from his viewpoint

The Holy Qur'an speaks of words that represent a hopeful future. From the appearance of the verses it can be considered that in the future, the inheritance of righteous men, the succession of the righteous believers, and finally the dominance of religion over other religions will occur. The present paper inquires about Allameh Tabataba'i's opinion as a Shiite scholar and Fakhr Razi’s opinion as a Sunni scholar on this matter. Accordingly, the subject was studied to explain the issue in terms of Allameh Tabataba'i and Fakhr Razi’s opinions through a library research approach, by referring to their own interpretation and using descriptive-analytic method. The result of the study is that the dominance of Islam over religions, inheritance and caliphate in al-Mizan is at the time of the advent of Imam Mahdi (AJ) , but the opinion of the Sunnis scholars, despite the valid narratives of Farighein and their opinion on the dominance of religion over other religions at the time of Imam Mahdi (AJ) is dispersed and these scholars did not relate the verses and did not provide a clear concept of the dominance of religion in particular. Among the Sunni scholars, the opinion of Fakhr Razi is that inheritance and caliphate of righteous men is in paradise and some Sunni scholars have adapted the caliphate of the first three caliphs after the Prophet (PBUH), which Fakhr Razi is one of them.

The problem of forms is one of the most fundamental issues of ontology, which was first put forth by Plato as one of the bases of his philosophy. However, it has remained as one of the most complex problems of theology of metaphysics to this day. Mulla Sadra has given a specific interpretation of it based on existentialism and believes the only way to reach forms is to observe them directly, and at the same time he has made every effort to offer arguments to prove the existence of forms. Allameh Tabataba’i holds the view that none of the rational arguments are sufficient to prove forms and believes that the reasons given are general, and through the arguments given, only a rational being is proven using natural beings, and it is a given that proving a general matter does not necessarily prove a specific matter. And if it is said that it is not possible to receive forms with rational perception but only with intuitive perception, as the scholars of forms believe, then the problem of forms does not fall within the domain of philosophy and enters the domain of mysticism because philosophic problems and their solutions are based on logic and rational perceptions.

Humans are born into social structures that are not self-created and live within a social institutional set-up that they themselves have not constructed and they operate under the pressure of constraints, customs, traditions, and laws. These all act as constituents of the “self “, but all these considered, the “I” still always responds to predetermined situations in a unique way because the rules governing society are subjective forms that can be broken, and it is only when the individual acts upon them that they manifest externally. This is also true of human moral social actions because the reproduction of morality in society is carried out only by the individuals acting by said morality. A fundamental question here is this: What subjective components lead to the manifestation of ethical social actions in individuals? In the present paper, it was strived to answer this question by examining Allameh Tabataba’i’s views through an analytic methodology. Ultimately, the following were identified as effective subjective components in the manifestation of ethical social action: 1) knowledge, 2) needs, 3) conventional conception, 4) free will, 5) emotions, and 6) faith. According to Allameh Tabataba’i, among these components, faith is the main factor that guarantees the manifestation of ethical social action by individua