Interpretive Theological Researches

Abstract This study examines the theological challenges arising from the consequences of sin—both ontological and conventional—within the cosmic order (encompassing both this world and the hereafter), with emphasis on Al-Mizan exegesis by Allameh Tabataba’i. The consequences of sin are categorized into two domains: individual (poverty, hardness of heart, shortened lifespan, forgetfulness, unanswered prayers, inclination toward atheism, eternal punishment, and loss of spiritual state) and social (natural disasters, drought, inflation, sudden deaths, family disputes, and social corruption). Using a descriptive-analytical method and focusing on Al-Mizan, four theological challenges are addressed: the apparent conflict between divine penal laws and human free will, the incompatibility of collective consequences of sin with divine justice, the tension between the consequences of sin and divine mercy, and the challenge of reconciling the consequences of sin with divine wisdom. The findings indicate that these challenges can be resolved through a proper explanation of theological concepts and by reference to the immutable divine traditions, the organic unity of society, and the wise divine order. Thus, these consequences (ontological and conventional) are not only consistent with human free will, divine justice, mercy, and wisdom, but also aligned and harmonious with them..

Abstract The adjective “al-Samad” in the Holy Quran has a wide semantic capacity that is not only descriptive, but also the ontological foundation of wilayah. Samadiyyah means absolute lack of need, perfection and existential simplicity, and complete purposefulness and reference of all beings. The present study has used a descriptive-analytical method to examine the relationship between divine Samadiyyah and human wilayah from the perspective of Ayatollah Javadi. The findings of the study show that from the perspective of this contemporary theologian, divine wilayah is the manifestation of God’s Samadiyyah in planning and encompassing the world, and human wilayah also becomes meaningful when he becomes the embodiment of Samadiyyah. Hence, divine Samadiyyah has acted as a criterion in creating coherence between Quranic verses, philosophical arguments, and intuitive mysticism in explaining wilayah in the two divine and human spheres. Thus, divine Samadiyyah is both the origin of divine wilayah and the criterion for realizing human wilayah. The realization of guardianship in a human being depends on the manifestation of samadhi in the three dimensions of insight, inclination, and action. The levels of guardianship also depend on the degree of realization of "samadhi" in the existential plane of a human being.

Abstract The present study aims to analyze the theological functions of the expression Ṣalawāt al-Rasūl in the process of deed acceptance by examining Qur’an 9:99 through a theological-exegetical approach and qualitative content analysis. The central question of the research concerns the extent to which this expression—beyond its lexical meaning of “supplication”—plays a role within the theological structure of the acceptance of human actions. The findings indicate that Ṣalawāt al-Rasūl encompasses two fundamental dimensions: epistemologically, it serves as an external sign distinguishing the believer from the hypocrite, while internally it generates tranquility and certitude of heart, thereby reducing the anxiety stemming from uncertainty about the acceptance of one’s deeds. Soteriologically, its formative (takwīnī) function, as an effective “cause” and “means,” completes and elevates human action for the reception of divine mercy. The innovation of the study lies in proposing a theological model of “triadic interaction in deed acceptance,” which conceptualizes the acceptance of deeds as the product of interaction among the stations of servanthood, prophethood, and lordship, identifying Ṣalawāt al-Rasūl as the essential mediating link connecting human action to divine grace. This model also provides a framework for reinterpreting related concepts such as intercession (shafāʿa) and seeking prophetic mediation (tawassul) through a functional lens

Abstract Muslim Qur'anic scholars have different opinions about the significance of verse 94 of Surah Al-Hijr: "Fasda'a ma ta'amr" on the quality of the invitation to Islam. The question of this research is whether, according to this verse, the Prophet's invitation was public from the first day or was it secretly at first and then made public? Some contemporary Qur'anic scholars consider the Prophet's public invitation to be from the first day of the Prophethood. This group relies on some evidence to strengthen their view and deny the secret invitation of the Prophet. They believe that the Prophet (s) was cautious in forming Islamic gatherings and carried out warnings and invitations to religion secretly and non-openly in order to protect the lives of the Companions, and that secret invitation did not mean that the invitation was hidden from the first day and then it was revealed, but the secret invitation was based on the interests of the believers and the preservation of their lives, which was rational precautionary. The present study, using a descriptive-analytical method, while criticizing and examining these views, presents a correct interpretation of this verse. From the results of the research, it can be concluded that the view of the open invitation from the beginning of the Prophethood can be criticized and examined from different aspects. Quranic and hadith evidences show that the multi-stage invitation

Abstract Shiite theologians consider the goodness of justice and the ugliness of oppression to be intrinsic. They consider justice to be one of God’s actual attributes and interpret His justice to mean that God’s actions are always in accordance with justice, not that justice is subordinate to God’s actions. According to Shiite theologians, God places everything in its proper place and does not burden any being beyond its capacity. The importance of justice in Shiite theology is such that “divine justice” is recognized as one of the five distinguishing principles of the Imamiyya school.
However, Sadr al-Muta’alahin has presented a fundamental theory that can play a decisive and transformative role in identifying the instances and channels of social justice and responding to doubts about divine justice. According to this theory - especially as presented by Sadr al-Muta'al-Hain in his interpretative works - humans are different and variable in their essence and substance and have various types and species. This essential difference, and in some stages, optional, can be considered an anthropological basis in practical wisdom and taken into account in the implementation of justice, because according to it, humans, in addition to common rights and duties, may enjoy special rights and duties in accordance with their specific natures and forms, and justice is that the aforementioned rights and duties are observed by God in creation and legislation and by humans in society.
In this study, using an analytical-descriptive method, while referring to the opinions of philosophers, theologians, and commentators, we have tried to explain the theory of "plurality of souls" as one of the anthropological foundations of justice, taking into account what is stated in Islamic theology about divine justice, and to respond to some doubts about "divine justice.

Abstract علامه طبرسی از مفسران برجسته امامیه با نگارش اثر فاخر مجمع البیان، نقشی اثر بخش در روند حرکت تفسیری جامعه علمی شیعه به جا نهاد، بدینسان پرداختن به آراء این مفسر عالی قدر در زمینه مهمترین مساله مکتب تشیع از اهمیت بسزایی برخوردار است. ایشان بررسی مسائل موضوع امامت را به صورت کلی در سه محور تعریف امامت، اثبات امامت و مقام امامت گنجانده است. نوع و چگونگی مواجهه علامه طبرسی با مساله اثبات امامت با دو روش اجتهادی و روایی انجام گرفته است او آیه ولایت و آیه اولوالامر را با رویکردی اجتهادی تفسیر کرده، و اتحاد معنایی آیات اکمال، ابلاغ و سئل سائل را با مساله امامت با نگاهی روایی روشن ساخته است. مقام امامت نیز با طرح مسائلی همچون انتصاب الهی، علم امام ، عصمت و معجزه امام پی گرفته است. نتیجه‌ای که از مجموع تحقیق حاضر به دست آمده روشنگر این معنا است که علامه طبرسی با عطف به آیات قرآنی مقام امامت را به صورت حداکثری و در امتداد خط اصیل اندیشه‌های شیعی، اثبات و تبیین نموده است.