Fatemeh Fallah Tafti
Abstract
One of the arguments that is of great interest in deriving jurisprudential issues and rulings is the structure of reasoning. The structure of wisdom is the observation of the behavior and approach of wise people in different fields of life, who, based on the benefits and harms, put a way to do or leave ...
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One of the arguments that is of great interest in deriving jurisprudential issues and rulings is the structure of reasoning. The structure of wisdom is the observation of the behavior and approach of wise people in different fields of life, who, based on the benefits and harms, put a way to do or leave a behavior. Allameh Tabatabaei, as a jurist commentator and with a deep insight into issues and cases, has used this source of inference in his arguments and correctly explained the validity and significance of the intellectual structure from Allameh's point of view. This article, compiled by descriptive-analytical method, examines the structure of wise men from the perspective of this wise thinker, and the result of the article shows that firstly, the structure of reason is an important source for inferring rulings. . And secondly, the basis of its validity is the fact that the rulings issued by reason are definitive. And it is certain, but because the intellect is practical and related to dos and don'ts, it has limitations. In practical applications, people may deviate. As a result, it needs Sharia approval. Some claim a contradiction in Allameh's statement regarding the validity of the intellectual structure, it does not seem correct. By accepting Allameh's principles, there is no difference between the new structures and those related to the Innocent Age, and this itself can open the way for fundamental studies in Islamic jurisprudence and law.
Seyyed Saeed Sharafuddin Tabataba’i; Seyyed Hojjat Tabataba’i
Abstract
In discussing the division of revelation, Sadr al-Mutallahin divides education into three types of human education, angelic education, and divine education. According to Allameh, "divine revelation" is presented in three ways: "revelation", "speech from behind the veil" and "speech delivered by Maliki". ...
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In discussing the division of revelation, Sadr al-Mutallahin divides education into three types of human education, angelic education, and divine education. According to Allameh, "divine revelation" is presented in three ways: "revelation", "speech from behind the veil" and "speech delivered by Maliki". But the truth of it is a meaning and concept, and that Gabriel feels it, brings it to the earth with him, and places it in the Prophet's soul. One of the goals of this article is to express the characteristics of revelation perception according to these two wise sages, which is presented with a descriptive-analytical method in the form of library research. From the results of this discussion, in the opinion of Sadr al-Mutalahin, what was revealed to the heart of the Holy Prophet (PBUH) are the facts of the Qur'an; not its words or writing; therefore, the prophet's heart has been given the light of reason, because of that light, the truths of things are clear and illuminating in it. According to his belief, what is in the issue of revelation is the intuitive understanding of an event or a mystical truth, which cannot be realized except by the ascension of the soul to the source of revelation. Allameh Tabataba'i also believes that revelation is a hidden word and understanding is through hints. He considers it a human perception and a mysterious consciousness that is beyond reason and sense and with the support of the unseen; therefore, it has a divine origin and was given to the Prophet by breaking the habit.
