نشریه اندیشه علامه طباطبایی
پیاپی 3 (پاییز و زمستان 1394)

Holy Quran with full modeling the Highlighted perfect human’s life and then repeating it in verses, teaches us revealing lessons. But, some of the verses of the Quran at first glance seem to be challenging and controversial. One of these most important cases is doubts which question the infallibility of prophets (pbuh).And among them is the doubt about Prophet Lut (peace be upon him), that he has proposed their daughters to marry idolaters.This paper, by considering the related verses, investigated ways of eradicating this confusion. We refer to solution which proposed by commentators especially Allameh Tabatabai’s viewpoint. It was revealed that, among answers provided to this question, the best one is based on lack of divine legislation of marriage with idolaters in the time of Prophet Lut (peace be upon him).

The bodily resurrection is a broad issue being targeted by many philosophers and scholars in different sects. Though the basic question in this realm is the bodily, spiritual, or bodily-spiritual nature of resurrection, we in the current study are going to explain the doubts in this regard and respond to them by three interpreters and three theological dispositions namely Shiite, Asharites and Mutazila, i.e. Allameh Tabataba’i, Fkhr-e Razy and are Zamkhshry. Thus, this study will examine three religion’s approach in dealing with bodily resurrection to respond the due doubts. Though some of the responses made by Fakhr-e Razi and Zamkhshry are derived from a theological perspective, we faced a fixed and logical response on behalf of Allameh Tabataba’i.

Allameh Tabataba’i in the fourth decade of his life wrote a commentary called al-Bayan fi al-Moafeghate Bain al-Hadithe va Al-Quran. This work, covers the till verse 57 of Surah Yusuf's interpretation.Al-Bayan is Allameh’s first attempt to enter the realm of the interpretation of the word of God. It includes the first signs and symptoms of serious reflection on the Quran through which one can find the Allameh’s way in interpreting Quran. To this aim, this article using analytical methods accentuates Tabataba’i interpretive method. Finally, despite the visibility of using other methods such as narrative interpretation, he has benefited from other methods like Al Quran, literary, and intellectual.

Allameh Tabatabaee pays a special attention to the Evidents, in his Epistemology. He has exhibited his own foundationalism by emphasizing the evidential acknowledgements and their foundational role on the structure of Epistemology. The Infallibility of the preliminary acknowledgements and their importance in the epistemology of Allameh Tabataba’i has made his view be shown as the infallible foundationalism. Indubitably, the problem of the certain knowledge and its value of epistemological in his Epistemology has been the main agent in choosing this type of foundationalism. The non-regressive approach in the theoretical acknowledgements is considered as the main reason used by Allameh Tabataba’i in his foundational views. In this field, he considered the relations between theoretical acknowledgements and evidential acknowledgements based on the relation of geniture. However, he denies such a relation between evidential acknowledgements and the principle of contradiction. In Allameh’s Epistemology, the principle of contradiction is not considered as a basic belief, but as the basic of propositions and the most important logical and theoretical bankroll that dominates the mankind’s thinking, while not paying attention to thi

One of the issues raised in the Quran was attributing guidance and misguidance to God, the Almighty. About this issue, there are some questions such as guidance and misguidances which are optional how can be attributed to God? In order to answer these questions, this article attempts to comparatively study the opinions of Allameh and Fakhr-e Razi. Allameh divided the guidance into two kinds, the first guidance and the second. He attributed the first guidance to the human and the second one to God. He has an explanation about both of them not considering both of them outside of God’s will and yet the role of human’s freedom in both is clearly visible. About divine misguidance also we should say that he knows the disguidance attributed to God as a punitive disguidance. He attributes that to God in the way that it is in addition to God’s will and the role of human’s freedom is undeniable. Fakhr-e Razi also uses rational and textual proofs in order to attribute divine guidance and disguidance only to the God and introduces it as action of the God without considering a role for human’s freedom.

Prayer is one of the key religious concepts. The relationship between man and God is framed in form of prayer. Many philosophers and religious leaders have tried to best depict the concept from different angles. Allameh Tabataba’i also in his Al-Mizan interpretation has accentuated this issue. By precise investigation on the prayer, he has opened many avenues in this realm. His view about prayer is depicted in a precise and step by step manner so that the audience will be familiar with this concept. By answering many questions in this territory, he shows a way that every question can be responded. This article will highlight the way that Allameh Tabataba’i has depicted in Al-Mizan interpretation.

There are verses in the Holy Quran with similar structure in which chronological style is employed carrying a special aim. By take a precise look at Majma ol Bayan, Al mizan and Namone, this issue will be clear that they have different views in dealing with such verses. Al mizan interpretation has a better approach in responding to such verses. Namone wins the second while it was seen no special attempt on behalf of Majma ol Bayan in tgis regard in the way that it just relies on examining the similarity of these verses. The present study which is a descriptive and analytical one, while criticizing this weakness of Majma ol Bayan, proves that all verses descended in chronological manner has their own unique reason and logic in the way that not all can be interpreted in the same way due to the lack of any repetition in Quran which result in fun and entertainment.