مجله کتاب قیم
پیاپی 25 (پاییز و زمستان 1400)

In the Quran, the prophets and righteous people as the instructors sometimes refuse to show what they are inside in order to explain religious concept or teach moral points. Accordingly, the purpose of the present study is to investigate and explain the interaction between the positive characters of the holy Quran and its comparison with the concept of “persona” in psychology. The research method is content analysis of the verses of the holy Quran about the social behaviors of the prophets with an emphasis on the behaviors of Abraham, Moses, Joseph and some of good people. In the first stage, the actions that superficially are incompatible with their inner identity are identified and classified in the explanatory categories which are: playacting as ignorant, to beat someone to frighten him, argument in opponent language, dissimulation, secrecy, withdrawal to ask someone’s need and being patient upon reluctance to others. Then, these inconsistent actions are compared with the concept of “persons” in psychology. The result is that there is similarities and distinctions between actions of prophets and actions arising from persons in essence, goal, impact, benefit criterion and who gets benefit.

In Islamic texts, many traditions have been presented for the creation and perpetuation of social systems, the most important of which is the Islamization of the world and the victory of pure divine thought and values over any kind of eclectic, deviant, and materialistic thinking. Verse 123 of Surah Bara’at expresses a very profound and valuable idea for the advancement of Muslims towards the Islamic world community and its attainment, which has often been ignored or misinterpreted by Qur’anic scholars in various aspects; some scholars have, however, studied and analyzed different aspects of the issue more carefully. The present study, using qualitative and descriptive content analysis in evaluating the data, seeks to explain and analyze the different strategies of this verse for the globalization of Islam. According to the result, the idea of verse 123 of Surah Bara’at for the maximum dissemination of Islam is that the Islamic society should first strengthen its cultural arena through resisting the enemies, then, fight against neighboring obstinate infidel governments in a suitable situation while observing the interests of the Islamic Ummah, and finally, repel any cultural influence from the culture of infidelity through “inflexibility.”

One of the most frequent words in the Holy Quran is the word "Kola" which is mentioned 33 times in 15 suras. A popular view in the interpretation of this word, especially in the contemporary period, is that "Kola" means rejection and prohibition of the previous sentence, but despite the reputation of "Kola" as the word "rejection", in explaining the meaning of rejection in the verses of the Qur'an, ambiguity and There is a difference. "Rejection" means severe denial or prohibition and restraint of the addressee, and the speaker with "the whole" prevents the addressee from repeating the word or doing the deed. This article uses a descriptive analytical method and using library sources to examine the famous meaning of rejection for "Kola" and by applying it to nine verses containing "Kola" has evaluated the correctness of this meaning. Examining the verses, it was found that in all nine verses, more than one meaning can be considered for "kala", in addition to the verses such as 20 suras of Qiyamat, 23 suras of Abbas and 9 surahs of Infitar, we preceded "kala" except with obligatory destiny It cannot be rejected, so it is not appropriate to limit the meaning of "totally" to rejection.

Verses from Surah Al-Israa Speak of Two Corrupts, and Following Up, Two Divine doom for the " Bani Israel". The present article seeks to identify the object of this divine promise in a descriptive-analytic manner, citing Qur'anic, hadith, and historical evidence. On this basis, it seems that the first promised corruption is the current Jewish corruption with the formation of the State of Israel And the first retribution will be done by the Muslim Mujahideen Which, according to evidence, would be the basis for the emergence of Imam Mahdi and attributed to the Iranian region. Their second corruption, which will be their last major corruption, for some reason is the promised Dajjal sedition And the second retribution will also be realized by Imam Mahdi Aj and Prophet Jesus, who are on the verge of resurrection according to evidence. There is also evidence that hypocrites of the anti-Ahlul Bayt are involved in both "bani Israel"corruption.

Verse 84 of Surah Al-Isra represents most essential basis of human deeds in the word “Shakilah” (manner), where it says “Say, each works according to his manner …” There are only the two words of “Shikl” (form) and “Shakilah” (manner) from the root word of “Sha-ka-la” in the Holy Quran, while the majority of commentators and lexicographers offer quite different definitions for the word “Shakilah”. Of course, some definitions are figurative. Lexicographers’ attempts to find a collective meaning for the root word of “Sha-ka-la” have yielded no results thus far. Some lexicographers have presented “likeness” as a synonym for the Arabic root word, but it is not that much accurate. This paper intends to apply semantics and resort to etymological studies to explore semantic components of the root word of “Sha-ka-la” in early Arabic languages to find how these components have established links with the concept of “Shakilah” in Arabic language. In the light of this method, we have indicated how intrinsic and extrinsic semantic components in the root word of “Sha-ka-la” have found their way from the early Arabic languages to the contemporary Arabic language and how they affected the meaning of “Shakilah”.

The attribution of good and evil deeds to God and human has always been regarded by the qur’ānic culture, and figures including interpreters, theologians, philosophers, and mystics have focused their attention on it. In this regard, the verse 78 of the Woman chapter has been taken to allude that the good and evil deeds are from God, while the next verse has been regarded as evidence to the attribution of good deeds to God and the evil deeds to the human. As an important challenge, this difference in attribution has been constantly discussed by thinkers. Consequently, this study set out to organize, interpret, compare, and evaluate the viewpoints of Ibn Taymiyya Ḥarrānī (661-728 AH) and ‘Allāmah Ṭabāṭabā’ī (1281-1360 AH) about this issue. The results of the study reveal that Ibn Taymiyya has taken the first verse to indicate that the Prophet’s (s) orders originate from the divine orders in the domain of legislation and the second verse to designate that the good deeds existentially originate from God. However, in ‘Allāmah Ṭabāṭabā’ī’s viewpoint, both verses have an existential attitude, express the qur’ānic principle of “the similarity of creation and beauty” and the ontological view to evil deeds, and proclaim “the non-existential nature of evil deeds” through a comparative stance and attribute them to the human due to his sins.

One of the important services that Qur’anic scholars have provided for a long time, especially in the contemporary period, was the translation of the Qur’anic verses for public understanding. Despite all efforts, mistakes have sometimes appeared in translations due to lack of attention to literary rules. Among them is the translation of the structure of “wadda” and “law”, which are occurred 12 times in the Qur'an. Based on literary-Qur’anic rules, in this structure “law” is a masdar (simple verb), which has been changed to mafūl (object) for the verb “wadda”. According to many famous Arabic dictionaries, the desire (tamannā) in the combination of “wadda” and “law” refers to “wadda” and not “law”. The examination of thirteen famous translations of the Qur’an shows that they have often chosen either incorrect equivalents for “wadda”, with expressions such as “he/she loves” and “he/she wants”, or have mistakenly translated “law” with interpretations such as “wish” and “I wish”, or have presented a wrong translation of the combination structure. In the translation of these twelve verses; Rezaei has translated correctly five times, Makarem four times, Haddad Adel twice, Saffarzadeh and Ghomshei once.

The book Al-Sufour wa Al-Hijab was published in 1928 by Nazira Zeineddine, a modernist Arab woman and a Druze of Shia in Lebanon. This book's emphasis on religious and Qur'anic discussions has distinguished it from some similar works of that period and has made this work an independent research. Zeineddine's main concern in this book is to improve the social status of Muslim women and to change the status of the veil. She considers covering the face to be a hindrance to women and an obstacle to the advancement of Islamic societies, and by examining verses and hadiths related to the veil as well as by rational reasoning, it is not Shari'a law to cover the face in the conventional way. In this study, her intellectual and religious rationales about the extent of women's coverage are described and analyzed. Through the analysis of this book, one can clearly understand the importance of the requirements of time and place for achieving different results, and a deeper understanding of the scientific disputes of recent years in Iran and other Islamic societies over the issue of hijab.

Critical analysis of discourse is a method of clarifying the ideology of power discourse in political-social affairs And it has many linguistic and descriptive tools Which can be useful in many sciences including ahadith like translating and recognizing unfamiliar and dark terms. But because the needs and methods vary in different sciences, It is therefore necessary to identify, localize, or remove some of the foundations that affect the analysis tools. One of these basics is “order of discourse” That relates to the topics of the day and the analyst is familiar with the discourse. And this feature does not exist in the hadith texts for the scholar. Therefore, by choosing the method Identification nodel paint and find a presupposition and dynamic synehronic study and find a paradigmatic axis and syntagmatic axis and find a old information and new information…. this research has proposed methods for discourse recognition. And at the same time correcting or removing issues related to this basis.

The book of Tahzib Al Ahkam written by Sheikh Tusi, an encyclopedia of Shiite jurisprudence, is among the Shi'ite Four Books. The existence of some deficiencies such as distortion, additions, removals and so on had led to the emergence of different and sometimes contradictory views on the credibility of this book, to the extent that some scholars according to these shortcomings find this book invalid. This essay, using a library method and a descriptive-analytical method, examines these issues and their impact on the validity of this book.The findings of this research show that some of the weak narrations have been written in light of the motivation for writing this book, and while accepting the existence of some shortcomings, many of them were based on the style of writing and mistakes of the ascribes. Regarding the works related to the book and the works written for the purpose of eliminating such bugs, we can say: The book is usable and credible for specialists.

Crisis is an unexpected and unpleasant event that has imposed problems on society and turns into an acute and unstable state for individuals or society and solving it, requires fundamental actions. In the history of the Shiite pontificate (Imamate), the years 203 to 260 AH are dedicated to the leadership of Abnaal-Reza (PBUT); in the life period of Imam Javad, Imam Hadi and Imam Askari (PBUT) a black out dominated Shiite society that friendship with Imams (PBUT), led to consequences such as confiscation of property, imprisonment, torture and even martyrdom. By making some decisions Abnaal-Reza (PBUT) could manage and save the Shiite community from crisis and led them toward security and peace with the least amount of harm. By an organized descriptive-analytic method, this article categorizes the set of Shiite latter imams' actions for preventing, preparing, confronting and deterring in three phases: "before the crisis", "during the crisis" and "after the crisis", management principles that can be of interest in the present age.

Awareness of the conceptual and structural developments of various sciences and the study of its framework and ideas in its historical context is an effective tool for evaluating the data and methods of that field. Numerous studies have been done in the field of Narratives of the sabab al-nuzūl, But so far, the role of conceptual and structural developments in the asbab al-nuzūl in various historical periods has not been considered as one of the important tools in explaining different approaches to evaluating of Narratives of the sabab al-nuzūl. This article is a descriptive-analytical method that seeks to examine and critique these developments and their impact on the evaluation of these narratives. To this end, the conceptual and structural developments of the asbab al-nuzūl have been studied in different periods from the life of the Prophet (peace be upon him), the Companions and the Subordinates to the recording and narration of narratives and the formulation of theoretical frameworks with a new approach. Further, the evolution of the notion of sabab al-nuzūl and its relation to terms such as descent, descent space, and descent atmosphere, along with the discussion of whether or not to permit the sabab al-nuzūl, as a supplement to explain the impact of the historical glance on understanding the types of exposure and evaluating the Narratives of the sabab al-nuzūl. The results of this article determine the impact of each of the aforementioned topics on the narrative evaluation process that leads to the revelation and detection of counterfeiting.

Mohammad Amin Astarabadi founded a school in the early 11th century and chose the title "Akhbari" for the fans and because of the existence of a similar group and also with the same beliefs among the predecessors, he considered his school to be an old school. Regardless of the accuracy of this claim and the similarity of the predecessors with the school he founded, regarding the definition of "Akhbari" and its distinction with "Osuli" (followers of the school of ijtihad), several opinions have been expressed that the author criticizes and examines each of them and The weakness of these views is that in order to define the school of Al-Akhbari, instead of addressing the intellectual components of Al-Akhbari, the motivation for the emergence of this school should be considered within the definition in order to distinguish the followers of this spectrum from followers of the school of Ijtihad Therefore, "Al-Akhbari is an idea that tries to purify the Imami thought from the ideas that have a Sunni background." And the two main bases of the Akhbaris (excessive acceptance of narrations and disregard for rational rules) are both rooted in the idea of "rejection of thoughts with an Sunni background of Imami thought" and all the views that have been produced within this school are influenced by this same macro-intellectual paradigm.

According to various historical-narrative sources, one of the messages left by Imam Hussein (AS) is "asking for help" from the people of his time, which recent scholars, including "Hal Men Nasirin Yansoroni "they have mentioned it. However, some have doubted the authenticity of this message attributed to Imam (as) and called it fake. Considering that the authenticity of the hadith is not due to being recorded in one of the original or famous hadith sources, and on the other hand, this theme has been recorded in many authentic Shiite and Sunni sources, it can be said that the hadith was probably issued by the Imam. Which is the main criterion for the correctness of the news, the ruling on receiving the ruling mentioned with scientific criteria is logical. Ibn A'tham Kufi first described it with the phrase "Ama Men Moghisen Yoghisona Levajhellah" Sayyid ibn Tawus said: With the phrase "Hal Men Movaheden Yakhafollah Fina "and with a phrase close to the meaning It is famously quoted by Mazandarani and Zanjani, and in the last century, many scholars have quoted it with the phrase " Hal Men Nasirin Yansoroni " The narration is confirmed according to some verses of the Qur'an and the Sunnah of the Prophet to ask for help for Islam and Imam Ali to ask for help to prove his immediate caliphate. Because this narration contains one of the examples of justice and the intellect confirms it

The narration of the beating of Hazrat Zainab (PBUH) in Imami narrative sources with a short history has played an effective role in establishing a special mourning in Shiite culture. Al-Muntakhib author Tarihi, quoting Muslim Jassas, the sole reporter of this narration, has played a key role in portraying and emotionalizing Ashura. Mullah Fazl Darbandi, as one of the Ashura murderers, has given special justifications about this narration and despite its apparent flaws, he has accepted it and laid the foundation for all kinds of mourning such as beheading and chaining. This article, with an analytical-critical approach, first explains the documentary and textual validity of this narration with the criteria and criteria of critique of hadith and historical texts, then, has placed the virtuous basis of Darbandi in the critique criterion in four axes. These four bases, which can be summarized in his validation of the source of Allama Majlisi, the validity of the narrations of Bihar al-Anwar, the legal reason for the innocence of the act and the sanctity of the act, will be considered according to the narrative, rational and customary arguments. The findings of this study show that this narration of Mursal can be disputed by comparing it in context and other similar narrations, while there are conflicts and contradictions with harms such as spiritual stagnation and opposition to historical and other narrations.

One of the most important issues in stylistic review is checking phonetical and musical level of literary text which try to explain units of phonetic (sound- intonation) in language position. Undoubtedly, one of the text that attract the attention of writers and linguists is Nahj al-Balagheh that leads to discovery of coherent literary effects of it. According to the stylistic elements of the short and meaningful words in Nahj al-Balaghah and explaining the harmony of the balance between word and meaning, this article intends to examine the description of phonetic elements and its relation in short and meaningful sentences using descriptive-analytical method. The conclusions of this article says that phonetic elements such as repetition- alliteration- rhyme- repetition of the sounds, as an example of phonetic elements has an important role in close relationship with conveying concepts and meanings and these elements in the short and meaningful phrases of Nahj al-Balagheh have been used along with Imam Ali's inner feelings and emotions.