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In the Name of God بسم الله
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I was planning on posting this in March to commemorate Allamah’s birth, but never got around to it. And I finally finished watching this documentary recently, so I thought I’d share it out to anyone who doesn't know much about his personal life. Allamah Ṭabātabā'ī (may Allah bless his pure soul), as we best know him, was the author of Tafsīr Al-Mīzān – perhaps the greatest Qur'ānic exegesis in recent centuries. This documentary focuses on his early life and family, his lengthy educational career, his later years, as well as his personality and relations with others. I think everyone (for those who haven’t seen it already) should watch to learn more about this great personality - very inspiring! [Comes in seven parts, each lasting between 26-33 mins]
(bismillah) (salam) Title should read: is 'knowledge by presence' ('ilm hudhuri) enough to prove the immaterial nature of the soul? Reason I'm asking is because I know Mulla Sadra (and more recently Allamah Tabatabai and Mutahhari) have used the 'knowledge by presence' argument to prove the immaterial nature of the soul, through several premises, one of which being 'the unchanging nature of the unchanging' (lit. trans. from arabic: ghayr al mutaghayr ghayr al mutaghayr). Those of you who've studied this know what I'm talking about and I don't want to explain their argumentation around this, my question is: The human body changes itself several times over the course of a person's life (through cell self-renewal), but I have yet to read anywhere that the nervous system renews itself. IF it DOES NOT, as some materialists claim, is 'knowledge by presence' enough to prove the immaterial nature of the soul? since the fundamental basis of this, is that since the body changes over time, and the materialists claim the self IS the body, hence the self should change as well, but you know through 'knowledge by presence' that yourself 20 yrs ago, is yourself now. Therefore, since the materialists say your self is your nervous system and your self is the collection of senses that flow through this nervous system, that, presumably does NOT change, how can the argument of 'knowledge by presence' remain the main proof of the immateriality of the soul? I'm thinking out loud here and haven't fully looked into this, so bear with me. Any comments much appreciated, I'm no neuroscientist and no expert in the theory of knowledge, but this is something, I believe, that needs defenately further investigation. (salam)
Original Link Active Knowledge of Allamah Tabataba'i By: Ayatullah Jawadi Amoli Translated by: Shia Translation If religious scholars do not act upon their knowledge, it causes the people to resent the religious sciences, or worse: to become disillusioned with religion itself. It is stated in some narrations that if the scholars carry the burden of knowledge the way they are meant to – if they promote truth, God and the angels will love them. However, if the scholar seeks knowledge for the sake of worldly gain, and without the intention to please God, he is hated by God. The Commander of the Faithful Ali [p] says: "If many people are not interested in attaining the rank of a scholar of religious sciences – if they [do not seek to] attain religious knowledge, it is because those learned in religion are not acting upon their knowledge." In truth, these types of scholars are ignorant, and their knowledge does not benefit them in any way. Just as we recite in the supplication: "Dear God, I seek refuge in you from knowledge which has no use." Our Teacher, Allamah Tabataba'i, was worthy of carrying the burden of religious knowledge; he was a [true] lover of God and the divine vicegerents. Thus, he was beloved by God and the angels, as well. It is stated in the Ziyārah of Amīnallah: [Let my self be] loving of Thy pure and quintessence of your vicegerents, and loved on Your earth and heavens. Markings of divine grace flowed from his words and actions, and he never allowed his knowledge to become an outlet for self-glorification. Though one of the great curses [which often befalls those who seek] knowledge, is the love of prestige, this great man was extremely averse to it. He did not want for his knowledge and the other lofty traits which God blessed him with, to transform into sins, or for his dignified divine connection – which can be the cause of [a human's spiritual] ascent – to become a means of descent and collapse. ----------------- Source: Ayatullah Jawadi Amoli, Shamsolvaḥy-e Tabrīzī, p. 229. <http://tabatabaei.esra.ir/?p=7>
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