نشریه دین و دنیای معاصر
سال چهارم شماره 1 (پیاپی 6، بهار و تابستان 1396)

The discussion of the principles of mysticism in the school of Ahl al-Bayt (AS) is not separated from the study of the verses of the Quran and the understanding of the mystic commentators of these verses, which in its historical course, in the form of the statement and sayings of mystics and mystical commentators has presented and it is found in various writings of the scholars of other schools and sects.
The importance of examining these foundations is due to the fact that Islamic verses and narratives have different dimensions which this school has benefited from it because of its knowledge and specific kind of attitude, and has had different perceptions proportional to ontological and anthropological objectives. On the other hand, though this tendency has emerged in the context of the general culture of Muslims and that its prominent mystics belonged to the Sunnis, but it has flourished among the Shi’a authors, and much richer knowledge has been presented by them because the sources of the knowledge of Shi’a is different. The most important point of this primacy is the reliance and dependence of the Shiite school on the traditions and teachings of the Ahlul-Bayt(as). Now, if we consider the view of some Shiaologists who believe that the source of the thought and the origin of the perfect teachings of Islam are the Twelve Shiite Imams (PBUT), or this point that they consider Shiite as mystical and inward dimension of Islam, the importance of supreme position of Ahlul-Bayt(as) and their influence on Islamic mysticism and the words of the mystics, as well as their intellectual foundations are well-manifested. In this paper, we have tried to point out the principles of mysticism and the most important verses addressed by these mystics through a historical overview of the background of this knowledge in Shiite culture and the context of its orientation.

The common understanding of the challenge of Quran (tahaddi) is that this book has set up a permanent trial in order to make the opponents imitate and bring the like of Quran, and by comparing them to Quran, the legitimacy and divine nature of the Quran would be revealed. This comprehension - especially in the contemporary era- has arisen several problems against Quran such as the opponents, rather than trying to falsify the Quran through producing the likes of it, have engaged in more and deeper matters.
The present study, with a new representation of tahaddi, as a preamble of a rational argument – and not an experimental test -, shows that the purpose of tahaddi was to make the opponents admit to their inability of producing likes of Quran, and to put this admission in the preamble of an argument, in order to reveal that this book has a non-human origin.
Then as a witness of this analysis, by presenting an overview of the controversies quoted about tahaddi, it reveals that even the contemporaries of the time of the revelation of Quran did not take seriously the experience and testing approach to tahaddi.

The subject of figurative expressions in the Quran is one of the most important subcategories of figurative science which, together with semantics and rhetoric constitute eloquence science of the Quranic science. Some believe that if figurative expressions are omitted from the Quran, half of the beauty of the Qur’an is lost. There are two main views about figurative expressions in the Qur’an: 1- those who attaches importance to the existence of figurative expressions in the Holy Qur’an, 2- those who are opposed to the existence of figurative expressions in the Holy Qur’an. The objective of this article is to critique and review the arguments of the opponents of the view of the existence of the Quranic figurative expressions. Two outstanding personalities of this view are Ibn Taymiyyah and Shanghiti, whose viewpoints are first criticized and reviewed, and then other proofs of contemporary scholars regarding this viewpoint are also discussed.

In Sunni and Shia traditions, there has been quoted different states for Prophet Mohammad (PBUH) when the revelation occurred, and it occurs to mind whether there is a relation of the kind of revelation and the situation that occurs for the Prophet Mohammad (PBUH)?
According to the evidence, it is concluded that when the revelation was sent directly to the Prophet (PBUH), he felt hardship and difficulty heavily and this kind of revelation has been the most severe form of revelation but when the revelation was sent by an angle, he did not feel any hardship or difficulty. Also, in cases that the angle of revelation appeared to him in a human form, there was not observed any change in him, and this has been the easiest way of descent of revelation.

It is proved in this paper that the order of the verses in the existing Quran Surahs is in the same order as the Prophet (PBUH) recited, and this Quran has reached us without the slightest change in the order of the verses through the supervision, memorization, and writing by all Muslims, as well as with trustworthiness which faith has risen in their hearts and souls; it has been passed to us chest to chest, generations to generations, and hands to hands.
In continuation of discussion, the quality of the order of the verses based on tawqeef (something which is based on revelation [and not open to ijtihaad]) is considered and it is proved that the principle in the arrangement and order of verses in the Surahs is tawqeef (which is based on the revelation) and except that is the exception in the order of descent is tawqeef of Prophet (PBUH).

Symbolic representation is a Quranic term which connotes a philosophical meaning. In the Holy Quran, this word is used only in the verse ﴿ÝÃóÑúÓóáúäÇ ÅöáóíúåÇ ÑõæÍóäÇ ÝóÊóãóËøóáó áóåÇ ÈóÔóÑÇð ÓóæöíøðÇ﴾ (ãÑíã/17) but many cases indicate the use and existence of representation in the Quran and this has increased the importance of this issue. From samples of the use of symbolic representation in the Quran, one can refer to the symbolic representation of angles, representation of Satan, representation of actions and attributions, sightings that the Prophet observed on his Night Journey and the Heavenly Ascent, symbolic representation of dreams and etc.
According to Allameh Tabatabai’s view, the meaning and reality of symbolic representation in the Quran is that a metaphysical being is embodied as an imaginal being through human senses without losing his nature and identity like when an angel appeared to Mary (S) in a human form.
The main purpose of this research is to explain the truth of symbolic representation in the Quran and to mention its Quranic samples. And also this research seeks to show that prominent book of al-Mizan, with his philosophical approach, has been able, in addition to explain the truth of symbolic representation, to describe and interpret some verses with regard to the issue of symbolic representation.

Semantics is the scientific study of meaning and the analysis of discourse and a process for the understanding and conceive of concepts and the study of its application in the Holy Quran leads to the knowledge of the semantic relation of the used vocabularies in the Quran. In this paper, while referring to the question that how the word “nozul”(descent) came into the existence and to comprehend its initial and pre-conceptual meaning, the researcher of this paper examines semantic evolution of this term, checks out how this term has used in other meanings, and explains the relation of these meanings with the original meaning. This research has also considered, the Quranic uses of the term nozul, such as: nozul-e-baran(rainfall), nozul-e-Ahan(sending down iron)( Surah al-Hadid - Verse 25), nozul-e-lebas(bestowed upon Adam and Eve clothing)( Surah al-Araf-verse 26), etc., and then a descriptive semantics of this term are discussed. By reviewing the Holy Quran, books and articles, especially existing valid commentaries on the Qur’an, the words; revelation, dispatch, coming (maji’) and ... as paradigmatic term and using the words; faith, the Quran, light, and ... were specified as syntagmatic of the term descent. Also, antonyms of the word “descent” were identified.

Like other beings on earth, though the animal has been created based on the ultimate purpose of serving humans, but has some specific rights according to Islam, and the man faces some restrictions in the exploitation of animals. In this article, after an overview of the Quran's view about creatures, including animals and the emphasis on the issues of “Animals Sense” and “the resurrection of animals after death”, some parts of the animal rights has been examined by a religious approach.