فصلنامه سراج منیر
پیاپی 25 (زمستان 1395)

Knowing human nature is one of the vital subjects of the Holy Quran, tradition, mysticism, and Islamic philosophy. By this knowledge, entity and essence of human will be distinguished from other animals. The writer of this assay has tried to explain the nature and quality of human destiny from Allameh tabatabai’s point of view. Allameh in his various books- especially in Commentary of Almizan holds very profound ideas about the nature and destiny of human being. In short, from his point of view, knowing human nature get us to know human destiny because human is both an infinite creature and religious existent. It is clear that this kind of entity has a free will to choose his destiny. In other words, freewill and religion orientation of human are necessary for his creation and nature, and his perfection lies in observing religion.

Tasnim [in the interpretation of the Quran] written by Ayatollah Javadi Amoli is considered as one of the most important contemporary exegeses. A better understanding of Tasnim provides a better and more specialized utilization of it, and understanding the Quran in this way can be interpreted as an interpretive model for the future works. Now the question is: what are the principles, method, and disposition of Tasnim? In this paper, the exegesis’s principles, method, and disposition are dealt with through referring to the exegesis of Tasnim and other works of him. In the end, it is concluded that the exegete of Tasnim has employed three methods throughout his exegesis: the Quran with Quran, the Quean with tradition, and the Quran with the rationale, and his method of the exegesis of Tasnim has been found to be comprehensive. The exegesis, written by the Quran to rationale method in Tasnim, has been organized through different dispositions including literary, Kalām, jurisprudential, philosophical, mystical, and social. Furthermore, social tendency is the dominant inclination in Tasnim.

Stylistics is a science that deals with speech elements, and pays attention to repeated characteristics of a given text. It consists of a variety of layers and aspects and knowing the word-selection system and type of the text words is one of its layers. The prayer of Abu Hamza al-Tumuli is one of the prayers which is excellent in terms of semantics and structure, as well as its artistic value. This paper aims to investigate the prayer of Abu Hamza al-Tumuli in terms of its word layers through an analytic-descriptive method and to explain the reason behind the selections of some of the words by Imam Sajjad (pbuh). The use of the repetitions as well as synonyms is necessary for a lovely worship, and this prayer is a lovely worship which is full of synonymous sentences and words, especially about the blessing and kindness of God. Most of the words of this prayer are about logical and abstract concepts. The investigation of the meaning of the words and their differences with their synonyms could clarify the reason behind their selections by Imam Sajjad( pbuh). Additionally, it could confirm that the selections and positions of the words are in their best places. The paper analyzes the words whose selections by Imam Sajjad(pbuh) might seem question raising and vague to the readers, but after the analyses of them , the readers get to know that the words are in their best places and functions.

Tasvib (Approval) and Takhtaeh (Disapproval) are parts of the foundations of ijtihad. From Shiite’s point of view, there is a possibility for Takhtaeh because judicial orders by a judge might not be the same as religious orders. From Tasvib’s point of view, there is no order which covers all subjects, and that is why orders have been assigned to judges. Whatever a judge says is his decision, and that is why judges are always Mosib (true decision makers). There is a close relation between Tasvib Theory and the subject of Different Interpretations. Those who believe in Theory of Interpretations, like those of Tasvib, hold that all the different interpretations of a given text are correct, and there is no possibility for disapproval. The reference of Theory of Tasvib and that of Different Interpretations is Theory of Relativity., and Different Interpretations Theory has been influenced by philosophical hermeneutics. This paper tries to disapprove Theory of Tasvib, and approve that of Takhtaeh through verses and hadiths. To this end, the following questions should be addressed: 1. what are the reasons of those accepting Theory of Tasvib? 2. What is the reason of Shiite in rejecting Tasvib and accepting Takhtaeh? 3. Is the point of view of Sunni regarding Tasvib the same as Different Interpretations?.

According to the Holy Quran, human life is interwoven with trials, and this life with its trials in turn has a bilateral relationship with human exaltation and perfection. Prophets are considered as being the exact role models of divine trials, whose accounts of tests are intelligently selected in the Quran. Based on the assumption of this research, the prophets’ trials appear in accordance with the bilateral relationship of their individual and social conditions. Therefore, the trials are formed proportional to the discourse of the societies of their eras, being aware of which is necessary for us to interprete these trials. Thus, analysing the cultural, economic, and political conditions of the prophets’ societies is efficient at recognizing the social grounds for their trials; and as a result, it may provide us with a more thorough depiction of the reason, quiddity, and justification of the varieties of trials. The central problem of this research is to analyse the social grounds effective in the appearence of the Quranic trials of Abraham (pbuh) as a tangible triumph in divine tests. Hence, after explaining the quiddity of trial and its components, by examining the atmosphere of Abraham’s society, we identified the grounds of appearence of his trials under the relevant social institutions. This research displayed the connection beween the type of trial and Abraham’s social circumstances, and took the proportionality of the features of the prophets’ eras with their trials as a method to analyse the social trials of the prophets in the Quran.

The concept of ‘holy’ is one of the most important and interesting concepts in Arabic culture, especially in the time before and after the advent of Islam. Also, its reiteration in the Quran indicates its importance. The concept of ‘holy’ in the pre-Islamic era and after the revelation of the Quran has witnessed a sea-change. In this paper, the evolution of the meaning of ‘holy’ in the Quran, as compared to the era before the revelation of the Quran is investigated. By analyzing the culture of ignorance and the uses of ‘holy’ in the pre-Islamic era, we have found that prior to the revelation of the Quran ‘holy’ meant family nobility, high dignity in positions and assignment, generosity, munificence, etc. The explanation of this ethical concept in the verses indicates that God has exalted the meaning of this word in the Quran by making human dignity in harmony with piety.

Ziarat Jamea Kabira is an abstract of the most important texts related to Imamology which Imam Hadi (pbuh) taught to the wayfarers of Imamate and leadership. This Ziarat, having some valuable topics and high theological knowledge, helps us get to know the Infallibles (pbut). It also mentions high dignity and virtues for them. The Infallibles (pbut) have capabilities which God bestowed on them, in a way that these capabilities have made them the medium of divine grace and the stability of creation. The study, using a jurisprudent approach, reviews the texts of Ziarat Jamea Kabira from two aspects: first, the knowledge of this Ziarat in terms of jurisprudence, which tries to review the texts of tradition, is not only in line with the absolute tradition and Quran, but also it is validated by these two sources of religion. From another aspect, jurisprudence, meaning understanding the meaning of the hadiths of the Infallibles (pbut), using a Quranic stance, tries to review the texts of Ziarat Jamea Kabira and determines the place of the Infallibles(pbut) in different aspects. In conclusion, looking at the place of the Infallibles (pbut) with a Quranic-narrative approach confirms the absolute right of the Imams (pbut) as the right successors of the holy prophet (pbuh).