Ali Asghar Shoaei; hasanali noroozi; Hosein Moghadas
Abstract
Visiting the graves of righteous people and saints has always been of great interest, to the extent that many scholars have considered visiting the graves as Sunnah and have claimed consensus on its permissibility. on the other hand, Ibn Taymiyyah and some Islamic scholars, by following the Qur'anic ...
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Visiting the graves of righteous people and saints has always been of great interest, to the extent that many scholars have considered visiting the graves as Sunnah and have claimed consensus on its permissibility. on the other hand, Ibn Taymiyyah and some Islamic scholars, by following the Qur'anic verses and hadiths, have prescribed pilgrimage to graves, and the history of Muslims throughout the history of Islam has always questioned the legitimacy, but also the goodness of traveling for pilgrimage, the legitimacy of pilgrimages, and fatwas against it and following him, the Wahhabis and some Salafists promoted his thoughts and opinions; Among them is Mohammad Rashidreza who has defended his views in many cases of Tafsir al-Menar. This research with a descriptive-analytical method and with a critical approach to the views of the author of Tafsir Al-Menar and also emphasizing the foundations and thoughts of Allameh Tabatabai has come to the conclusion that the legitimacy of visiting graves is based on Qur'anic, narrative and rational evidence and the accusations of the author of Al-Menar based on takfir and Calling the Shias polytheists and considering the visitation of the people of the graves as heresy is not consistent with the appearances and content of the Qur'anic verses and narrations, and such religious attitudes and suspicions are caused by a lack of correct understanding of the fundamentals of Shia monotheism and the confusion of the attributes of the Supreme Being with divine mediators and manifestations in the arena of creation and legalization of the system of existence, and fanatical adherence to the principles of Ibn Taymiyyah and the Salafi school, and visiting the graves. It is one of the examples of remembering and honoring religious elders and paying attention to religious rites and the manifestation of God's worship, and there are many Qur'anic documents, narrations and historical evidences to support it.
Majid Sadeghi mazidi; Soraya Ghasemi
Abstract
One of the most prominent human needs in social life is to live in an environment that always enjoys fairness and justice in society. Social justice makes people grow in the light of valuable teachings and laws. On the other hand, social justice is one of the important goals of Islam and its importance ...
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One of the most prominent human needs in social life is to live in an environment that always enjoys fairness and justice in society. Social justice makes people grow in the light of valuable teachings and laws. On the other hand, social justice is one of the important goals of Islam and its importance is to the extent that it is considered one of the foundations of the Shia religion. In this essay, an attempt is made to examine social justice from the perspective of Ayatollah Javadi Amoli and Allameh Tabataba'i. According to these two views, all human beings want justice, and justice exists as an important component in the entire structure of existence and causes the growth of the individual and society as well as the continuation of individual and social life. In this research, which was carried out using a descriptive-analytical method, in addition to the difference of views on some issues, we can see the most important results between the two views in "rational analysis of social life", "jihad", "resolving differences", "order to establish installments and justice" In human societies" and "Relationship between law and law".
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.
