ماهنامه معرفت
سال بیست و سوم شماره 9 (پیاپی 204، آذر 1393)

This article is an exposition of the Whispered Prayer of those who Hold fast Imam Sajjads, al-Sahifah al- Sajjadiyyah. Since human beings directly meet most of their needs through the casual means they have been provided with, he considers himself in need of these means. Hence he supposes that he is no need of the Cause of all causes. That is why when the divine boundless blessings are available and meet our needs, on the one hand and when we solve our problems through the seemingly natural causal means which are available on the other, we come to consider ourselves to be in no need of God. This is due to our negligence and ignorance of this reality that God the Almighty and Omnipotent supplies our needs and fulfill our wishes. For this reason, God Almighty always asks us not to rely upon apparent causal means, for these causal means are in the hand of God. Unless He wills, they can do nothing. For this reason, Imam Sajjad(S) emphasizes that we shouldnt have absolute trust to nobody but God, we are in absolute need of God Almighty.

The Authority of judgement of intellect is one of the challenging issues in the principles of Islamic jurisprudence which has brought those learned in the Principles in to conflict with each other. Due to rejecting the rule for correlation of the precepts of the Islamic Law with reason and or denying essential goodness and badness, These groups have questioned the rational Judgments. It seems that the reason for such differences of opinion is the lack of correct recognition of the reality of human intellect and divine will in the legislation system. The present paper seeks to cast light on, the views of Allameh Tabatabai, the philosopher, the Quranic exegete interpreter and the prominent scholar of the principles of injurisprudence, in two realms that is, the nature of authority of reason and the philosophy of the authority of judgment of reason and its status in the evaluation of the other arguments. Concerning thesubject in question, Asharites, Mutazila and materialist philosophers have presented different views. But the late Allameh, with full attention, considers the legislation system,, being subject, to the divine will, to be subject to the judgments of wise people. In his viewpoint, the rule for the correlation of the Islamic Law with reason and the essential goodness and badness is a matter which is proved by paying careful attention to God’s actions and the relevant verses of the Holy Quran.

One of the important issues to be studied in the area of religious knowledge is the factors that influence such knowledge. These factors are considered to be effective in creating, preserving, and changing religious knowledge and in its deeper penetration into the soul. Focusing on Al-Mizan commentary, this paper aims at investigating Allamah-Tabatabaiee's ideas about the factors effective in religious knowledge. These factors can be classified into two categories: inner and outer factors. Inner factors consist of mental foreknowledge, and emotional, physical and practical factors. Outer factors can be divided into social and religious factors.

Our religious sources, that is, the Quran and traditions of the innocents Imams (PBUT) have called on people to rely on rationality and contemplation. Muslim thinkers also believe that intellect is a reliable device for achieving divine knowledge. There is, however, considerable diversity of opinion among Muslim thinkers about the limits and range of the abilities of intellect and its state and role in the realm of religious knowledge. Away from any extremism in this issue, Allamah Tabatabaii regards the role and status of intellect in the realm of religious knowledge important and even argues that the rightfulness of the rules of intellect indicates the rightfulness of religion. Yet, he takes into consideration the perceptional limitations of intellect in some epistemological areas of religion and mentions them in his works and writings, particularly in Al-Mizan commentary.

Through descriptive-analytical approach, the present paper seeks to explain one of the Quranic facts, that is, all creatures’ praise to God; so that, with regard to Allamah Tabatabaii's thoughts, it sheds light on this mystery of the world of possibility. Relying on the bases and foundations of Allamah Tabatabaii's mystical and interpretive thoughts, a large part of this paper is allocated to explaining the principles of the creatures’ praise to God. Also are investigated some basic principles like knowledge and speech in all creatures, and then, based on rational and traditional evidence, the existence of these qualities in all creatures is proved. The research results show that in the view of Allamah Tabatabaii in Al-Mizan commentary, all creatures enjoy knowledge, sense and speech in proportion to their existential value and they truly praise God. Based on the research findings, the fact that man is not able to understand the other creatures’ knowledge and speech does not mean that they are devoid of these two qualities.

The philosophy or the rationale for the resurrection constitutes one of the main topics of eschatology; that is, what is the rationale for the resurrection and what is the necessity of resurrection for human beings in the hereafter? What perfection is it granted to humans on the judgment day whose existence has been deemed necessary and definite in the view of divine revelation? Throughout history, Muslim philosophers and theologians as well as Shii and Sunni exegetes have provided answer to this question in terms of different commentary methods and different principles. Drawing upon analytical method along with basing the arguments on textual traditional and rational principles, the present research has been conducted to investigate and evaluate the interpretive view of Allameh Tabatabai in Al-Mizan Fi Tafsir al-Quran in comparison with the interpretive opinions of other interpreters ranging from Shii to Sunni Muslims. From the interpretive views of late Allameh Tabatabai, one can come to a conclusion that one of the rationales for the Day of Resurrection can be referred to as obtaining reward and penalty for human's deeds and beliefs in this material world, the human nature of seeking immortality and the potentiality of eternal life or life in the Hereafter.

Contradiction of arguments is one of the main topics of the principles of Islamic jurisprudence which makes mention of the way one can come to deal with different arguments, especially the method of bringing together the primitive conflicting arguments. The present paper seeks to explain have the issue of the “contradiction of arguments” may have effects on the Quranic interpretation, making mention of some of its objective and applied instances in the verses of the Quran, especially instances other than the verses of the revealed prescripts such as the verses for divine attributes, intercession, knowledge of the unseen world, the way deeds is measured repentance, forgiveness of sins, devastation of deeds drawing upon Allameh Tabatabai's views. Having discussed the above-mentioned issues, the consistency of the verses of the holy Quran as well as the consistency of some of narrations to the verses become clear and some of the doubts raised against incoherent or inconsistent verses will be answered. In this paper, it will become clear that contradiction of arguments has certain conditions some of which are effective on the commentary of the Quran. Similarly, contradiction of arguments is divided into two types: “non-established” and “established” and there exists only non-established contradiction among the Quranic verses. non-established contradiction has various instances in the Quranic interpretation.

Since the words and sentences in the Quran convey special meanings to the readers which should be explained only by an interpreter, the kind and position of the Quranic words is a matter of great importance. The present paper studies one of the stages of the process of interpretation in which the interpreter's mind is formed through different sciences, and this way, it provides and presents the missing link between theoretical discussions on rhetoric and interpretation through Allamah’s use of the other sciences in writing Al-Mizan commentary. The points that Allamah Tabatabaii dexterously extracted from the science of rhetoric are presented so that, besides explaining his method in using this science, it counts as one of the numerous Quranic evidence for the Qurans rhetorical miracle. Since lack of attention to the literary aspects is the root of many deviations in different schools of thought, the importance of rhetoric in interpretation is made clear. Through the rhetoric, the late Allamah Tabatabaii, cleared up some severe doubts like proving the innocence of prophets using the overgeneralization technique.