سیدمحمدباقر حجتی

One of the characteristics that plays a role in recognizing the identity of Imam Zaman is his name. The Holy Prophet 9 mentioned the name of that Prophet when announcing the coming of the savior, and it is also mentioned in the hadiths of the infallible ones. As many as 182 names, nicknames and nicknames for Imam Zaman are mentioned in the book "Najm Saqib Fi Ahwaal Imam Ghabib".The findings of the research show that according to the documents presented in the book of Najm Saqib, about the names and nicknames mentioned in this book, only the famous name and nickname of the Prophet are valid for issuance. Regarding the titles mentioned in this book, which are more than 171, since in most of the cases they contain praise meanings, they should be attributed to Imam Zaman as long as there is no convincing proof of their falsification and they contain meanings. They are not polytheistic and exaggerated, it is permissible despite the weakness of the document.

There example are similarities and differences in the words of Mu'tazila and Shia theologists about the nature, types, ranks, and duties of angels. Some of these opinions are mentioned in the commentaries of Ibn abi al-Hadid and Ibn Maytham on Nahj al-Balaghah. The comparative study of their views is the subject of this research. This research is qualitative research based on its nature and method. With three explanatory, approximate, and critical approaches, it categorizes, analyzes, and explains the interpretive views of Ibn abi al-Hadid and Ibn Maytham. The commentators of Nahj al-Balaghah themselves are followers of one of the Islamic schools of thought and have views on religious principles and branches of jurisprudence that consider them necessary to defend. Ibn abi al-Hadid, a Mu'tazili, and Ibn Maytham, a Shiite, are not exempt from this rule. Through examining the views of the commentators regarding angels, the achievement of this research is to know their method in the explanation of Nahj al-Balaghah. Ibn abi al-Hadid and Ibn Maytham in their commentaries on Nahj al-Balaghah have discussed topics such as types of angels, describing them in terms of their lack of physicality, knowledge, worship, infallibility, sleep, the nature of Iblis and his comparison with angels, and also the superiority of prophets over angels. Ibn abi al-Hadid deals with these topics based on the words of the Imam (AS) from the perspective of Mu'tazili companions, and in some cases, expresses an opinion against Mu'tazili. In most cases, his method is rational and practicing religious jurisprudence. Ibn Maytham also categorizes and describes angels by referring to the verses of the Quran and the narrations of infallibles. However, his method of content analysis is based on the interpretation of the exterior to the interior.

Supplication books include an important part of Shia hadiths, and the compilation of this category of books has been the focus of scholars' attention since the very first periods. The comprehensive and valuable book Mesbah al-Motahajjed wa Selah al-Motaabbed is one of the most famous Shia hadith heritages on supplications, the author of which is Sheikh Tusi, one of the prominent hadith scholars of the 4th-5th centuries. This book is one of the oldest types of prayer writing that has reached us enjoying a special historical place. After Sheikh Tusi, it has always been the place of attention and reference by many scholars as one of the sources of supplications. The focus of this research is the analysis of the content of Mesbah al-Motahajjed, which is a collection of prayers. The analytical analysis is based on time, frequent concepts, and verses. The content analysis finally resulted in the fact that the prayers have educational and training goals and, therefore, the Imams' (AS) program was compiled in three stages of awakening and flourishing religious nature; strengthening religious beliefs and insight based on education and training; and guidance.
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The story ofSulaymān and the Queen of Sheba has been narrated in the Noble Qur’an and the Old Testament as one of the profound stories among the thinkers. From the comparison of these two narrations, it is concluded that although both scriptures have recognized the ultimate purpose of the Queen of Sheba was understanding the wisdom of Sulaymān and have confirmed the historical existence of Prophet Sulaymān and the story in terms of establishing social and human relations, lineage, knowledge, and wisdom of Sulaymān and so on, they are different with respect to the quantity and quality of narrating many aspects such as calling Bilqis’ throne, bringing an account by the Hoopoe Bird (Hud Hud), passing the glass surface by Bilqis and so on quoted in the Noble Qur’an with educational purposes whereas they have not been mentioned in the Old Testament. Besides, there are fundamental differences between the reporting method in these two scriptures in issues such as position (kingdom or prophethood), infallibility of Sulaymān from the beginning until the end of his reign, highlighting the process of converting to Islam and the promotion of the Queen of Sheba from idolatry to Tawhid (monotheism) and so on such that the most basic differences between these two narrations refer to their different approach and explanation (in terms of being for guidance or entertainment). Therefore, the comparative display of the differences and similarities as well as the the analysis of this visit in terms of method, structure, and content using a descriptive-analytical approach is considered the main innovative purpose of the present article.

The purpose of this study is to analyze the content of Umm Salma's narrations in Shiite sources, the result of which can be a reflection of her intellectual concerns during the six decades of the early history of Islam. To achieve this goal, all of his narrations in Shiite sources are compiled in 97 narratives and analyzed by content analysis method with quantitative and qualitative approach as an interdisciplinary method for extracting, classifying and weaving categories. have taken. From the results of the research, in addition to the abundance of the volume of narrations and determining his narrations and narrative documents and explaining the main and secondary subjects in his narrations, it can be acknowledged that Umm Salma in her narrations to all matters of belief, religious rules, ethics, The prayers deal with historical, personal, and social issues, but the main concern of his narrations is the discussion of religious issues, especially the expression of the virtues and virtues of the Ahl al-Bayt (AS), especially the virtues of Ali ibn Abi Talib (as). In his intellectual views, the oppression and abandonment of the Ahl al-Bayt after the death of the Holy Prophet (PBUH), the rule of the three caliphs and the Umayyads and Religious views of Shiite authors found

The terms rasoul and nabie have widely been used in the Qur’an and the Islamic culture, but there is no consensus on the exact meanings of these two concepts yet. This is due to the lack of deep and objective scrutiny of the meanings and the contextual instances of those words in the Qur’an. The present study is conducted on the purpose of analyzing and evaluating the Qur’anists’ views about the disparity of rasoul and nabie, which has resulted in the rejection of Hadiths. Since their view is based on the non-necessity and non-validity of the prophet’s quotations for the understanding and interpretation of the Qur’an, this study seeks to come up with new definitions of the two words through a comparative analysis of the Qur’anic contexts in which they appear. Once the findings are compared to the viewpoints of Qur’anists, it emerges that those scholars are wrong. According to what is understood from the verses, rasoul and nabie are denotatively different but functionally and referentially the same. Because there is no congruence between this linguistic finding and what the Qur’anists believe, their idea about the invalidity of the prophet’s Hadiths is rejected.

“Mazarat” is a group of writings based on the narrations that contain hadiths on topics related to pilgrimage, including the rituals, virtues and rewards of visiting the graves of the Prophet and his family. The history of writing such works of narration specifically by Shiites dates back to the second century and one of the first works mentioned in the index books is "Mazar of Amir al-Mo'menin" by Mu'awiyah Ibn ‘Ammar Dahni (175 AH). After him and until the time of Ibn Qulawayh, about 27 other works have been mentioned in the books of the indexes, but unfortunately none of them have reached us. Kamil al-Ziyarat written by Abu al-Qasim Ja'far ibn Muhammad ibn Qulawayh Qomi (d. 367 AH) known as "Ibn Qulawayh " is the oldest work that has come down to us from its type of writing (Mazarat). The present research is dedicated to how this book is influenced by the books before and its effect on its after works to answer the issue that Kamil al-Ziyarat has been an effective book and the main source of many works that have dealt with the narrations of Mazar.

Narrated prayers are an important part of Shiite hadiths. Compilation of such prayers has been the focus of the hadith scholars since the first periods. The comprehensive and valuable book Mesbah al-Motehajjed wa Selah al-Moteabbed is one of the most famous Shiite hadith heritages on prayer, the author of which is Sheikh Tusi, one of the prominent hadith scholars in the fourth and fifth centuries. This book is one of the oldest types of prayer writing that has reached us and has a special place in history. According to the available evidence, after Sheikh Tusi, many hadith scholars have considered and referred to this book as one of the sources of hadith. The main purpose and focus of this research is to investigate the degree of validity of the narrations of the book Mesbah al-Motehajjed. The study is based on the reliability of transmitters, according to which the result of the research is the weakness of the narrations due to being Moghouf (going back to the companions of the infallibles), Marfou (including the omission of some of the transmitters from the beginning of the chain of transmission), Mursal (lacking the chain of transmission) as well as including weak, unknown and unconfirmed transmitters.

This article chronically deals with the evaluation of the compilation method of any of the [three] compilers of the Four Book in the “kitāb al-mazār” (chapter of the ziyarat of the Infallibles) contained in these books. In a comparative study on the compilation method of any of the compilers of the Four Books in their kitāb al-mazār we find both similarities and distinctions. These similarities are easily found in the general structure of certain sections of them, however, concerning the proportion of the sections, the titles given to them, the order of hadiths, propounding the cases briefly or elaborately, the jurisprudential glosses on the traditions, discussions on hadith comprehension (fiqh al-ḥadīth) concerning the hadiths, and certain other aspects, they seem fully distinct from one another. The finding of this study is that in the course of time the kitāb al-mazār chapter of any of the Four Books compared with the earlier one is more comprehensive from the aspect of subject, and has more reasonable arrangement from the aspect of type of compilation  so that the kitāb al-mazār by Shaykh al-Ṭūsī compared with the two kitāb al-mazārs compiled by his predecessors is more comprehensive and more methodological; the sections are more organized from the aspect of arrangement and order, and the hadiths are longer and the scope of topics is broader. The same is true for the kitāb al-mazār by Shaykh al-Ṣadūq in comparison with the kitāb al-mazār compiled by Shaykh al-Kulaynī.

In the present study, after examining different types of hadithi writings before the Kamil al-Ziyarat that could have been the sources of this book and classifying these writings into five groups, we introduced each of these work their names are mentioned many times in narration documents of the mentioned book. Then, with the method explained in detail in the research method, considering the multiplicity of quotations through a single way that reached the narrator of the book under study, we came to the conclusion which works are among the Kamil al-Ziyarat’s sources or written sources of one of its sources (indirect source). Finally, we came to the conclusion that in the compilation of Kamil al-Ziyarat, out of a total of 843 narrations, about 769 narrations were quoted from the written sources of Ibn Qulawayh, i.e. about 12 books from the category of rare books, Mazar books, scattered books and comprehensive narration books; that is, only about 100 narrations, equivalent to about one-eighth of the work, have been quoted orally in this book. Therefore, the Kamil al-Ziyarat book is mainly based on written works before itself.

Due to having innate traits and characteristics,human beings have been the focus of attention of rationalists, and every thinker has analyzed human cognition according to his own vision;Onthe other hand, understanding the blessings created is the surest way to know the Creator of the universe, and by knowing the Creator,the nature of man is explained,which in turn will cause gratitude,reminder of man,liberation from neglect,and finally open the way to worldly happiness and the hereafter. It reveals the human and divine blessings around man.Surah Al-Rahman emphasizes the blessings of God in particular and divides the blessings of God into two categories: worldly and hereafter.He mentioned the creation of plants and their products, paying attention to the nature and manner of human creation,placing the seasons of the year and using the seasons, using the seas and marine products, the perishability of possible existence and the inevitable immortality of existence, and so on.Auditing, the blessings of the collapse of the world order and the absolute quality of God, the creation of conditions for the resurrection, the establishment of justice and the implementation of the law of divine justice for sinners, the creation of paradise and divine gifts to believers,sustainable and eternal life, other heavenly blessings including gardens, springs and beauties Wafa considered Hourian Beheshti as one of the blessings of the Hereafter.Therefore, this article tries to deal with human beings and divine blessings from the Quran's point of view with an analytical-descriptive approach,emphasizing the verses of Surah Ar-Rahman.

Subhi Mansour is among the renowned Egyptian Qur’an scholars, who believe in the sufficiency of the Qur’an. In his two books, “Al-Ṣalāt bayn al-Qur’an al-Karīm wa al-Muslimīn” and Al-Qur’an wa kafā Masdaran li al-Tashrī‘ al-Islām”, he tries to present some argumentations for his principle, i.e. the sufficiency of the Qur’an and the issues based on it, especially ṣalāt. His basics are: 1. The Qur’an is the only Islamic source. 2. The difference between nabi (Prophet) and rasūl (Messenger) is in terms of real and legal personality. 3. The Prophet has ordered prohibition of writing hadiths. Concerning ṣalāt, he believes the Prophet’s ṣalāt is the same as the Prophet Abraham’s, which has been popular and known among the Muslims and even the polytheists; therefore God has avoided mentioning the details and the number of rak‘as of ṣalāt in the Qur’an because mentioning it has been futile and vain. In justification of the non-mentioning of the number of rak‘as of ṣalāt in the Qur’an as well as the details of other rulings’ topics such as Ḥajj, etc. he has given certain argumentations that lead to rejection of sunna. In this article, the writer examines his viewpoints on two issues (principle and basis) and responds to them according to the Qur’an. It is clarified in this article that the bases set up by Mansour (especially ṣalāt) are incompatible with his principles.

This note has tried to study the effect of the object of knowledge on ethics from the view of the holy Quran. So, at first, the holy Quran verses with deliberated view have been investigated and the knowledges which have been emphasized in the Quran and are effective on ethics have been sorted and observed which are: 1- The knowledge of the world, 2- The knowledge of hereafter, 3- The knowledge of sharia law and ethical commands, 4- The knowledge of Shayṭān (the devil) and the ways to fight, 5- the knowledge of man, 6- the knowledge of the almighty of God. Then it has been examined that how much the moral impact in these knowledges and in the determined stages are attained and which of the knowledges have a deeper and more perfective effect. The result is whatever the object of the knowledge is more highly the moral impacts become deeper and higher and the highest knowledge which is the knowledge of Tawhid (Oneness of God) and God’s attributes has the greatest effect in the improvement of ethics.

Although the words Prophet and Messenger have been used widely in Holy Quran and Islamic culture, Muslim interpreters and theologians have agreed less on the exact meaning of these two words. Generally speaking their views can be categorized in two groups called contradiction and equality. Of course the contradiction view has been explained with multiple expositions in which the distinction of Prophet and Messenger has been expressed as: having the mission of conveying revelation to people, having an independent religion, having a holy book and seeing angels. Those who have recognized the Prophet and not the messenger as the person in charge of conveying revelation have known the meaning of messenger as one of these three: not having the mission of conveying revelation, informing (people) from God, having a high position and dignity. In this article the viewpoint of around 80 interpreters and theologians about these two words in three periods of time - early, recent and contemporary - has been reviewed and categorized according to the above model. By reviewing the above statistical community we can conclude that there has been different expositions from equality and inequality of the words prophecy and messaging in all Islamic periods, although the recent interpreters and theologians tend to the generality of the concept of prophecy compared with messaging. Also according to the author, because of the problems existing in different expositions of contradiction theory we can conclude that in the idiomatic meaning the words Prophet and Messenger used in the Holy Quran and Islamic texts are the same.

Universality of Mohammad’s prophecy has been challenged by some of the intellectuals whereas most of Islamic studies scholars acknowledge the scope of Mohammad’s invitation to Islam as universal. Because of the significance of the topic, it seems fruitful to provide an analysis of the evidence and reasons argued by scholars in this context. Based on some Verses from the Quran and historical evidence, Syrian writer Georges Tarabichi (1939-2016) considers the scope of Mohammad's prophecy limited to the Arab Peninsula and its native Arab speaking inhabitants. He argues that following the Islamic Conquests, Muslims altered Mohammad's prophecy from a local alternative of indigenous polytheistic beliefs to a universal message. Tarabichi's main argument lies in his interpretation of those Quranic verses that address the Prophet's preach to be delivered to the Mecca region and amongst its Arabic speaking natives. He attempts to strengthen his theory by putting an emphasis on the obscure perception of the word "Ommi" and other relevant historical evidence. This article aims to critically analyze the aforementioned Tarabichi's theory. In this context, I argue that firstly, Tarabichi's Qur’anic ratiocination lacks a holistic approach and his interpretation of cited verses is not precise and is in contrast with the renowned recitations. Secondly, his Hadith-based argument relies only on a single Hadith without addressing the existing opposite instances. Thirdly, his historical reasoning is not only based on an inaccurate and disputed narrative but also ignores other evidence and narratives in the same context.

The evaluation of exegetical traditions for determining significance and authenticity are normally carried out through the invocational method. However, the method followed in this article is evaluation and analysis of the opinions of interpreters in using these traditions and examination of their function based on typology of exegetical traditions within Nūr al-Thaqalayn, by fieldwork method. It seems that this method has more power in uncovering the existing reality of traditions and the quality of their problem-solving in comprehension. Thereby, the viewpoints have been presented in the field of function. The difference in viewpoint of the scholars of narration (atharī) interpretation is in the traditions that have directly dealt with the meaning of the verse. The issue has been examined for an accurate analysis of the disagreed position, “the traditions as being advisory or obligatory”, explanation of the pivotal topics of the verse and tradition”, and “the degree of the coverage of the verse by the tradition.” With a statistical study of the above-mentioned traditions, its typology, and evaluation of each viewpoint based on the typology, the viewpoint of ‘Allāma Ṭabāṭabā’ī is selected.

The verse Mawaddat is known as one of the most notable and of most disagreement verses among fariqain`s commentaries. Many of Sunni commentators and some of Shiites, believing in the past prophets` lack of such a demand, viewed its being a reward for the Prophet as not being reasonable. Yet, it seems that those of such a view have not paid any attention to the context in the story of the prophet Abraham that took Hanif religion as precedent for Islam. The reason why lies in the fact that in that story, God, the exalted, Has agreed with Abraham`s demand of religious leadership for his offspring and referred to it as a demand in which God, the Purest, Has viewed its cases in the verse of Mawaddat as the household of the prophecy and imamate from Abraham`s offspring and the household of the Prophet of Islam respectively. In such an approach and studying the meanings of ajr, alqurba and the context of the verse, the disagreement would disappear.

One of the required knowledge of the interpreter in understanding the Qur’an verses is the knowledge of the social conditions of the audience of the words and descendant situations. Social conditions can have dual functions of the age of descent and the interpreter's age. The interpreter's attention to the first function (social conditions of the age of descent) in the process of interpreting the verse of Mavadat is a necessity. Therefore, the author, by examining the social conditions of the most important Shia and Sunni interpretations, has concluded that interpretations of the first function have played the least role. However, the second function, with the prevailing social and political conditions of the caliphs in different periods, by forging the appropriate theological premises of the theologians and the practical actions of the caliphs and its politicians, led to the failure of most commentators to abide by the principle of neutrality and prevented them from paying attention to the first function of the element of social conditions, namely the social conditions of the age of descent and explanation of the verse of Mavadat.

Recognition of real recitation of Quran among distinct recitations is not only a theoretical issue in Quranic sciences but also it is considered as one of the foundations in the interpretation of the Quran and is influential in other fields of study for examples jurisprudence, theology and the sciences affected from the Quran. In spite of different approaches to various recitations including the seven recitations, today the viewpoint of historical prevalence of Haf's narration from Asim is more popular in Twelver Shiism, though its history does not extent more than one century. According to this opinion, Haf's narration is the sole correct recitation of the Quran which is narrated from The Prophet numerously and has been prevalent among Muslims throughout history. In this article through explaining the reasons of the famous viewpoint and evaluating it, the author concludes that not only the reasons are not sufficient and there is no historical proof to corroborate it but there are a large number of them invalidate it.

“The Science of readings (qera’a) of Quran” may be considered as one of the most important Quranic sciences that has direct impact on the translations and interpretations of this Holy Book. In order to reach the translator and commentator’s view on readings of Quran, studying their translation and interpretations of verses with variant readings, which have effect on the meaning, clearly reveals their accepted reading (qera’a) or atleast their priority.In this article, one translation (by an unknown author from the great khorasan region) and three exegesis (i.e. Manhaj-al-sādeghīn, Zubda-al-Tafāsīr, and Mawāhib-al-Aliyya or Hoseini Tafsir) have beenintroduced. These four books, written by Iranians,belong to the tenth century which for numerous reasons is considered the initiative era for translators and interpreters in choosing a single reading from among different famous ones.After a brief introduction of the mentioned books, the article carries on with the comparative study of these sources, considering their choice of various readings. This study indicates that although there had been no unique and widely accepted reading of the Holy Quran among the scholars in all areas of Iran during the tenth century; but, the traditions narrated on authority ofĀsim bn Abī al-Nudjūd gained more attention. Furthermore, the complete correspondence between the reading chosen in some of these works and thatof Āsim narrated by Abūbakr Shu’ba bn Ayyāsh in such as “Manhadj-al-sādeghīn” and “Hoseinī Tafsir” reinforces the aforementioned conclusion.