mohammad hossein tabatabai

The research issue at hand is the analysis and examination of Mohammad Baqer Behbudi's approach to utilizing natural sciences in understanding and explaining the verses of the Quran, with a re-reading of his performance in understanding the stories of the prophets in the Holy Quran. The dominant approach to the research is qualitative, and a descriptive-analytical method has been used for data collection and analysis. The findings of the research indicate that Behbudi has used a scientific method in understanding the stories of the prophets in the Quran, including the story of Adam's creation, the descent of sperm, the expansion of human progeny on Earth during Noah's time, and the creation of Saleh's she-camel. Behbudi has benefited from the teachings of various sciences, including biology and genetics, astronomy and cosmology, electricity, and medicine, in understanding and explaining some points of these stories. Moreover, one of the most important applications of scientific interpretation from his perspective is to confirm his interpretive perceptions of the verses' content and to respond to ambiguities that have been raised around the content of some verses in the stories of the prophets in the Quran. The results of the research can point to Behbudi's motivations for using new sciences in interpretation, such as distancing and complete disregard for some very weak interpretive statements in explaining the verses of the Holy Quran, as a critical view and demonstrating the harmony between the Quran and science.

There are three accounts of the problem of evil: (1) Logical problem of evil (The logical incompatibility between the existence of God and His attributes and the existence of evil); (2) The evidential problem of evil (Evil as evidence against the rationality of theism); (3) Existential problem of evil (Incompatibility between religious beliefs and a person's lived experience). The most important defenses proposed in contemporary Islamic philosophy (taken from the thoughts of Tabatabai and Motahhari) against the logical problem of evil are: (1) Evil is not real and is something imaginary; (2) Evil is of non-existence; (3) Evil is something relative; (4) The existence of a creature that its good is more than its evil is necessary; (5) The matter is the source of the evil; (6) The existence of evil is necessary for the existence of good; (7) The existence of evil is necessary for perceiving the good; (8) Evil is the result of not having a holistic look at the world; (9) Evil is the result of looking at the world from a human perspective; (10) Evil is the result of human free will. However, the modern philosophy of religion has raised strong moral objections to traditional defenses and theodicies, including contemporary Islamic philosophy. Accordingly, these defenses: (1) Somehow defend and legitimize the evil; (2) Have a passive and inactive position on the evil; (3) Have an instrumental look at the human and his suffering; (4) violate human autonomy; (5) Neglect the variety of psychological traits of human beings, and overlook the extent, diversity, and dispersion of sufferings; (6) Neglect the suffering of animals, children, and disabled people. Investigating these criticisms necessitates the need to modify, complete, invent and present new types of defenses in Islamic philosophy, ones that pay special attention to the practical aspect of evil.

Human cognition and perception is one of the philosophical topics that have been explained in different schools of thought by referring to other ideas that the followers of that school have. Subjects such as the nature, possibility, tools and levels of knowledge have always been discussed and disputed among opinionated people. On the other hand, knowledge is one of the basic elements of education. Therefore, our belief about it will have a significant effect in organizing the educational system. One of the Muslim philosophers who has shown great attention to epistemological issues in his commentary on the Holy Qurʾān is Sayyed Mohammad Hossein Tabatabayi. In this study, we intend to recognize his epistemological foundations in his commentary book Al-Mizan and seek the achievements of these foundations in the discussion of other components of the educational system; such as goals, principles and methods. This study aims to reveal that Ṭabāṭabāyī believes that from the point of view of the Qurʾān, knowledge is the absolute meaning of consciousness, which becomes possible with the help of sense, intellect, and revelation, and it has levels. In Tabatabayi's point of view, the Qurʾān considers the glorification of God as a way to gain knowledge, it also considers self-restraint and stopping it from engaging with the body as a necessary thing to gain knowledge. Also he believes that providing a moral model, reasoned education and avoiding imposition, and strengthening critical thinking are Qurʾān's educational methods that are compatible with these principles.

The linguistics of religion and the study of its structure is one of the most important issues that has long been considered in the field of theology and has a long history. This topic in the philosophy of religion mixed with the subject of allegory is always dedicated to the analysis and study of the meanings of divine attributes and the explanation of religious propositions in all heavenly religions, Today, with the emergence of doubts about the conflict between science and religion, religious language has become very important as an independent subject. In recent decades, among the many approaches and approaches that have been proposed in the field of language of religion, Allameh Mohammad Hossein Tabatabai with an emphasis on the epistemological and understandable nature of various religious propositions has a significant point of view. With a descriptive and analytical approach, this research has considered the analysis of the opinions of this contemporary Islamic thinker about the structure of the language of religion and the allegorical nature of this language due to the existence of the ventricle and its inner layers.