نشریه پژوهش دینی
سال هفدهم شماره 35 (پاییز و زمستان 1396)

Gautier Juynboll is among the most prominent Western hadith scholars, who has been frequently quoted by many Western scholars. He dates the concept of the Prophetic tradition back to the late first century AH, arguing that the starting point of identifying the concept of tradition with the Prophetic tradition is the late first century AH. To prove his hypothesis, he refers to the will Umar made while he was dying, the issuance of fatwa by the Companions and the Successors on the basis of personal judgment and not the Prophet's (p.b.u.h.) tradition, and the identification of the concept of the Prophetic tradition with tradition by Umar ibn Abd al-Aziz. However, by referring to the Quran and the authentic Islamic resources, the methodological and content defects of Juynboll’s hadith research are revealed. Given the validity of the Prophetic tradition in the Quran and the command given by Allah Almighty about the necessity of following the Prophetic tradition, as well as the widespread use of the term Prophetic tradition since the period of the Prophet's life, Juynboll’s theory can be criticized and, as a result, the term can be dated back to the beginning of the first century AH.

There are lexical items and conjunctions in the holy Quran whose syntactic diversity requires that a lot of attention be paid to Arabic syntax in the process of translating them into Persian. A times, translators commit errors in translating these conjunctions due to not recognizing their type. Owing to the particular significance of conjunctions in Arabic language, the present article seeks to subject the translation of some of them (wav, fa, hatta, laken, and bal) to scrutiny in renditions of Ayati, Ansarian, Rezaei, Foulavad and Mojtabavi which are among the superior translations of the Quran and enjoy greater popularity. Comparison of these translations and identification of their differences, strengths and weaknesses may be a step, though a small one, towards correcting and modifying the translation of the Divine Book, and a better and more accurate translation of the signification of the Divine Word is made available for the scholars of the Quran.

One of the important issues in the Islamic jurisprudence and the Twelvers’ sacred law is the seizure of others’ property and its limits. According to the rule extracted from the Quranic verses and narrations, if any one seizes others’ property, he / she must guarantee its return, and in case of loss or defect, the recipient must compensate for the damage suffered. Also, seizing others’ assets is forbidden in the Islamic sacred law. However, an exception to this general ruling is the case where the recipient has been authorized by the owner. In principle, the author believes that if the assets have been sized by the ezn (permission) of the owner or any authorized individual, the seizer is not responsible for the loss and defect not related to him / her. Ezn further causes the prohibition rule to be converted to the permissibility rule. Elaborating on the relationship between the two above-mentioned effects and the nature of ezn and its dependence on the willpower of the azen (permitter), this paper demonstrates that ezn is among the legal acts and is included in the category of unilateral legal acts. Finally, the paper deals with some of the legal entities created by ezn.

The holy Quran presents a morality-mingled concept of social behavior which opens up the right ways of life to human beings. The present study is aimed extracting and explaining the place of morality in social education from the viewpoint of the holy Quran. It has been conducted using the descriptive research method along with content analysis and library resources. Social education has always been a matter of interest among religious schools and it has been considered an instrumental and personality-shaping factor among Muslims. The findings of this research work reveal that, from the perspective of the Quran, social behavior is associated with morality, and it is in the context of social education. The findings further indicate that social behavior is acquired with the aim of achieving mental balance, proximity to God, and such ideological requirements as fitrah (innate disposition), monotheism, and practices like affection and respect, so that human perfection is constantly followed in the direction of moral values, and happiness in life is fulfilled through social ethics.

Love is one of the attributes of God and the origin of creation. In fact, this love denotes the ‘Absolute Being’, and life without it is like soulless skins. Molavi has adopted love for his spiritual way of life; similarly, ibn Farez has embraced love in every step of gnostic stations. Therefore, ibn Farez and Molavi's attitude is a lover's attitude towards the true beloved, and this is an indication of the gnostic knowledge and cognizance of these two gnostic poets. Holding an inquiry into the word ‘love’ relying on the Quranic verses, hadiths, and gnostics, in this article, we have conducted a comparative study of the ‘immortality of the Divine love" in ibn Farez’s Ta’yyeh Kobra and the Arabic sonnets of Molavi in ​​Divan-e Shams.

Death is one of the states of the human soul. Due to its alliance with the body, the human soul has various faculties and states. One of the most significant of these faculties is ‘death’. In Mulla Sadra's view, the soul brings its various potentials to realization through employing the body. And when the soul no longer needs the body after attaining perfection, it leaves the body, and enters the Hereafter as a result of this separation. Meanwhile, since the soul is inherently alive and the body comes to life through the soul’s prudential addition, the soul is the exact replica of consciousness and self-awareness. The soul continues to exist after death, and it is the body which embraces death and gets decomposed due to losing the mediation of the soul.