Document Type : Original Article
Authors
دانشجو
Abstract
-Introduction
Belief in Raj'ah (the return) is a distinctive doctrine within Shi'a Islam, to the extent that some scholars identify Shi'ism primarily by its belief in Raj'ah (Dhahabi, n.d.: 2/9). Al-Shaykh al-Ṣadūq has explicitly listed belief in Raj'ah as one of the core tenets of Shi'a faith (Sadouq, 1414: 60). Similarly, Al-Shaykh al-Mufīd includes belief in Raj'ah among the fundamental doctrines of the Shi'a. In one of his works, he emphasizes the significance of Raj'ah in addressing theological questions, asserting that belief in Raj'ah is a unique feature of Shi'a theology (Mufid, 1413: 32). However, this belief has generated extensive debate throughout history regarding its validation or refutation. In defending and substantiating this belief, Shi'a scholars cite Quranic verses that are interpreted to support the notion of Raj'ah. Conversely, for various reasons, Sunni commentators have not accepted this interpretation.
This article examines the perspectives of Amin al-Islam Tabarsi and Mahmud Alusi, two prominent commentators from the Shi'a and Sunni traditions, on Quranic verses that seemingly imply the concept of Raj'ah.
2-Methodology
This study employs a library-based approach to explore the concept of Raj'ah from the perspective of Allamah al-Ṭabrisī while addressing the criticisms posed by al-Ālūsī. It is organized into two parts:
-The first part delves into the interpretive views of Amin al-Islam al-Ṭabrisī, discussing his arguments regarding Raj'ah, including its possibility and evidence, as well as countering objections such as its perceived contradiction with the concept of divine obligation (taklif) and the potential encouragement of sin.
-The second part analyzes nine criticisms put forth by al-Ālūsī, a notable contemporary Sunni commentator, against Allamah Tabarsi's perspectives. This analysis includes narrative, historical, and rational evaluations, along with corresponding responses.
3-Literature Review
The relationship between the doctrine of Raj'ah and Jewish teachings, as well as the role of Abdullah Ibn Saba, has been examined by Mojgan Kalachahi Thabit and Mohammad Hadi Qandahari, who have sought to address the criticisms of Nasir al-Qafari regarding the belief in Raj'ah (Journal of Ayeneh Ma'refat, No. 63, pp. 101-122).
Additionally, another article by Sunni scholars refutes the doctrine of Raj'ah and defends similar cases, aiming to underscore the dual approach of certain Sunni commentators toward reports analogous to Raj'ah, such as the revival of the Prophet's parents and Abdul-Muttalib (Ibrahim Ebrahimi, Alireza Tayyebi, Mohammad Hossein Ghanbari Gol, Gheym Book, 2019, pp. 273-290).
The work Rast Nemayi Ahadith Raj'ah by Asghar Hadavi Kashani and Marzieh Razavi seeks to establish the general authenticity of Raj'ah through a hadith-based approach (Hadith Sciences, 2012, pp. 53-87).
It is noteworthy that no specific article addressing Alusi's criticisms of Raj'ah was identified. Consequently, the present study aims to analyze the concept of Raj'ah within the interpretive thought of Amin al-Islam al-Ṭabrisī and to respond to al-Ālūsī's criticisms.
4-Conclusion
Allamah al-Ṭabrisī addresses the issue of Raj'ah through three dimensions: possibility, proof, and response to objections. In this regard, he extensively relies on Quranic verses. It appears that, due to the contentious nature of the topic among Sunni commentators, Tabarsi, in presenting his interpretation of Raj'ah, less frequently cites hadith sources and instead emphasizes the Quranic basis for the belief in Raj'ah. However, the criticisms raised by al-Ālūsī against the Shi'a interpretation, particularly that of Amin al-Islam Tabarsi, are inadequate and incorrect. al-Ālūsī's critiques lack a Quranic foundation, whereas Tabarsi's interpretation is firmly rooted in the Quran. Therefore, any valid critique of Tabarsi must engage with his Quranic perspective. Consequently, even if all of Alusi's criticisms were valid, they would not undermine the belief in Raj'ah unless a proper response to al-Ṭabrisī's interpretive approach is provided. Furthermore, the diverse views and interpretive shortcomings of Sunni commentators demonstrate their inability to offer a compelling alternative interpretation of Raj'ah.
Keywords
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