نشریه مطالعات قرآنی نامه جامعه
پیاپی 116 (زمستان 1394)

In Tebyan commentary, Sheikh Tusi has interpreted the verses of the Quran using a raonal approach and has benefited from different interpretave rules. Considering different rules, this paper has tried to extract Sheikh Tusi's approach. His ideas about Quran’s non-distortedness, context and internal relaonships of the verses, the philosophy of analogous terms in the Quran, types of metaphors in the Quran including doctrinal, general and absolute, allocaon and restricon verses and etc. have been invesgated in the present research. The basis of these rules, which are extracted from the verses of the Quran in Tebyan commentary ,make it clear that using a raonal approach, Sheikh Tusi has wrien a comprehensive commentary and has answered the dissidents about the apparent contradicons or the aribuon of physical traits to God .

Leading to a major spiritual crisis in human’s life, Nihilism is a belief that has rendered all values as worthless. Nihilism is based on some principles that are philosophically invalid. This paper, based on professor Motahari’s thoughts, seeks to reject the foundaons of nihilism. The most important foundaons of nihilism that lead to an aimless and meaningless life are: atheism, the issue of death, the issue of creaon, belief in determinism, pain and suffering, the issue of me, reliance on intellect alone, defeats and failures, and the issue of evil and self-alienaon. From the perspecve of professor Motahari, man’s creaon is purposeful; the supreme goal of man’s creaon is to achieve the posion of servitude in the light of knowledge. Man can prevent self- alienaon through remembrance of God. We believe that knowledge is an aribute of God, therefore, we consider defeats and failures posively on the basis of divine expediency and will, and regard them as a means of achieving supreme or highest good. Hence, divine man sees no evil; everything he sees is beauful, because everything is dominated by God's will and control. He believes that pain and suffering are the cause of awareness, awakening, self-purificaon and morality .he regards death as a turning point in human’s intensifying movement and a gateway to a larger world. God created human being as a free-willed creature so he is free to choose the way of his life; if human being’s acons were predetermined by God, his obligaons in this world and his reward or retribuon in the Hereaer would be completely invalid. Note taking, extracng and analyzing reviews of professor Motahhari's works was the method used in this paper.

The issue of determinism and free will has always been a controversial subject for thinkers. It has been proposed that creatures other than humans, such as angels, animals and plants have free will too. In the case of inanimate objects, based on some Quranic verses, it is made clear that, according to the type of their being, inanimate things have had a kind of free will for accepng or rejecng the divine deposit and the laws laid down by God at the beginning of the creaon of the world. The Quranic verses about the creatures’ praise of God indicate that they have relave awareness and consciousness, and according to some tradions, they are free to quit praising. However, with the advent of modern physics and quantum theory, it can be argued that contrary to classical physics that claimed inera in parcles, some theories can be proposed regarding the presence or absence of free will among the parcles through studying the states of subatomic parcles.

Succession to the prophet (pbuh) is one of the fundamental beliefs of Muslims. As the successor of the Prophet (PBUH) is the protector and preacher of religion and heir of the Prophet (pbuh), determinaon of the characteriscs of the successor is of paramount importance among the Shiites. Moreover, (AS) because of the relaon between knowledge of Imams and monotheism and the role of knowledge in other features of imamate, it is among important issues of Islamic theology. Accordingly, different aspects of knowledge of imam have been specially considered by the Shiites in recent centuries. However, given that the views of religious scholars on this issue have changed over me, there are controversies in determining the scope of the Imams’ (AS) knowledge among them. The paper seeks to invesgate the views of two Shiite scholars by studying their various compilaons, including "Al-Mizan" and "a trease of Imam's knowledge" by Allameh Tabatabai, and "Al-Ershad" and "Avael al-Maqale" by Sheikh Mufid. Sheikh Mufid is one of the earlier theologians and sciensts who believed Imam’s knowledge was limited ,whereas Allameh Tabatabaei was a later scholar and commentator who, based on a tradional approach, believed the Imams (AS) had unlimited knowledge (of course in al-Mizan commentary, late Allameh at first regards that unlimited knowledge only belongs to God). Invesgang the arguments and reasoning in both viewpoints, the author concludes that differences in the tradional and raonal principles of these two scholars have led into different results and understandings about Imam’s knowledge.

In early Islam, Muslim women tried to parcipate in social acvies and the history of Islam has recorded some examples of their impressive presence. Considering the sensivity of women’s parcipaon in the modern society, their responsibility and the scope of their social presence, this paper intends to analyze the social presence of women in different polical, military and scienfic, scienfic and cultural areas during the rule of Imam Ali (AS) in years thirty-five to forty AH. In this study, historical, tradional and literary resources, historicalanalycal research method, library-based data collecon and historical soware have been used. Research findings prove the effecve presence of women in menoned areas during the rule of Imam Ali (AS).

Mo’af Ibn-e Esma’eel Museli Shafi’i is one of the myscs of the sixth and seventh centuries AD (551 - 630 AH). He has several Arabic works on Fiqh, hadith, and interpretaon and myscism. His major work on Sufism is tled "Ons alMongatein Ela Ebadaten Rabbel Alamin". The book contains 300 chapters. Each chapter contains at least one tradion, an anecdote and a poem. The main text of the book includes an introducon, 300 noble prophec hadiths, 300 anecdotes, approximately 1121 poems, an epilogue about the dignity and greatness of the Prophet Muhammad (PBUH), and a brief descripon of his states and traits. In the overall structure of the book, a hadith, somemes a few verses of the Quran, one anecdote and different poems are wrien about a moral, myscal, jurisprudenal or theological subject ,and all the anecdotes and poems related to that Hadith are noted below it. There are many manuscripts of this book remaining from the past. This paper deals with a brief account of the life, works and ideas of Mo’af, and a brief introducon of the most important features of his book.