سیده سعیده غروی

Imam Ali (a.s.) as the ruler and leader of theIslamic society, used to issue governmental decrees invarious fields, and these decrees were accepted in warsand other occasions. Analysis of the rulings of Amir alMu'minin and especially the rulings in the political field,because he was the leader of the Islamic society for a shortperiod of time and because of his position of infallibilityand immunity from mistakes, we can benefit from hisruling measures. It seems necessary.

The present study aims toanalyze the rulings of Amir al-Mu'minin (AS) in thepolitical sphere by adopting the descriptive-analyticalmethod.

The researches show that government decreessuch as amnesty to the survivors of the Battle of Jamal,acceptance of arbitration in the Safin War, failure toreturn Fadak to the Ahl al-Bayt (AS), disclosure of badrecords of some people, removal of the title of Amir alMu'minin in the arbitration agreement and acceptance ofit from Hazrat district is a government decree that wasmade with specific goals and interests of Hazrat district.

Each of the aforementioned governmentdecrees was issued with specific goals, the mostimportant of which was to preserve the nascent Islamicsystem.

One of the broadest Allah's laws (Sunnat) is the Divine test (Ebtela). It provides a situation for trying people in different circumstances. One of the common stories shared by the Quran and the Torah is the disappearance of Moses and the calf worship of the children of Israel. This story depicts the Divine test of the children of Israel. By using a critical discourse analysis method, analyzing this Divine law shows how an element from the Jewish discourse has been used in the Islamic discourse as a focal point and is effective in the formation of the religious-Islamic identity. Also, by emphasizing Taha Surah and analyzing the text, discourse practice, and social practice, the Divine law of the test has been reconsidered. The findings show how a sacred text can play a role in redefining religious concepts, organizing the religious identity of Muslims, otherness, and establishing the focal points of the religious discourse.

One of the challenging discussions about the Qur’an is the issue of its interior that has been confronted with different analyses of the commentators. The ideas of Allāma Tabātabā’i and Āyatollāh Ma’refat in this regard are sometimes either different or contradictory so the present study using a descriptive-analytical approach reviews how and why the views of these two contemporary Shi’ite interpreters about the Qur’anic Interior and its relevant aspects are different. The results show that: 1. Both of the commentators regard Batn (the interior) as merely “meaning” but in their exegesis, they also consider an “evidence” for that named “interpretation “and “adaptation”; based on traditions, the Interior should be recognized as “meaning” and “evidence”; 2. Allāma regards the interior identical with the words comparative objectives and Āyatollāh Ma’refat considers it to be the obligatory objective of the speech but the interior evidences of Allāma have obligatory implications as well; 3. Allāma maintains that the spread of the interior encompasses all the Qur’anic verses and Āyatollāh Ma’refat after disregarding the interior for the verses of Ahkām, deals with that in his subsequent works and considers a wide range for the verses that have the interior; 4. both thinkers do not hold achieving the interior limited to those who are infallible but Allāma maintains that its discovery would be possible through contemplation and Āyatollāh Ma’refat believes that it is possible by Tanqih-e Manāt (inference), negation of the feature, and making that public.

Imam Ali (AS) as the ruler of the Islamic society at a special and sensitive time, sent agents in various fields such as economic and military for the Islamic government, and in line with explaining the duties and drawing the governmental policies, the rulings and orders for the Islamic government They communicated in the form of letters.

The present study aims to analyze and analyze the government decrees in the economic and military fields in the letters sent by Imam Ali (a.s.) to his agents by adopting the descriptive-analytical method.

Investigations show that government economic decrees are addressed to brokers with the aim of protecting property, preventing embezzlement, encouraging simple living, etc. Government decrees addressed to officials in the military field were also in the field of military tactics training, proper treatment of prisoners of war, how to divide war spoils, how to choose war commanders, etc.

Therefore, the impeachment and government installations of His Holiness were based on specific criteria and criteria, and the main criterion for installation was all-round competence, and the main criterion for impeachment was crossing moral and economic red lines.

Interpretation means discovering the practical substance and expressing God's intention from the verses of the holy Qur'an, depending on matters that have been determined by the commentators, although in some cases they are in dispute. "Intellect" and "rational perceptions" are among the cases that are considered to be the most important sources of interpretation by some people and by others , do not have the necessary competence to understand the divine meaning. This article is devoted to examining the views of the contemporary Quranic scholar Ayatollah Fazel in this regard. From this perspective, the correct interpretation is based on the three main elements of "appearance of verses", "expression of the infallibles" and " Intellect". Ayatollah Fazel considers "intellect" in the discovery of the divine meaning to be prior to the first two pillars, calling it a definite symmetry of verses, which on the one hand sometimes rules the non-appearance of the word in understanding the divine meaning, and on the other hand, it considers the Intermediary evaluation of narrations and its validation to be on conditional of rational ruling.

Retribution (keyfar) is one of the most important divine traditions that emphasizes the pursuit of action and punishment . It is the main human motive for adhering to religious laws .This tradition has been repeatedly mentioned in Holy Qur'an . A good illustration of this is the story of disobedience Children of Israel in the command of the fight for entering the holy land that mentioned in Holy Quran ( Surah Ma'eda / 20-26 ) and Torah ( Numbers / Chapter 13-14). Analysis of this tradition via critical discourse analysis method represents the application an element of Jewish discourse and its new articulation as central signifier in the formation of religious-Islamic identity. Re-reading the divine tradition of punishment, relying on sura Ma'eda verses , through textual analysis, discourse practice analysis and social practice analysis shows how a sacred text plays a role in redefining religious concepts , ,organizing Muslim political and social identity, personification and identifying specific Islamic groups.

This article seeks to explain the evidence by interpret of relevant knowledge, to confirm the unique role of purpose in integrating some suras. According to this, the reason for the development of the text in terms of contemporary literary theories is the existence of communicational purpose; from point of view Grammars, the development of the word depends on its utility and goal. The development of the trend has also been conditioned by a large purpose behind the text and on Rhetoric science is also stated, the conjunction of the word to rhetoric is conditioned by the existence of a secondary purpose (other than the literal meaning of the word). in addition to, In the discussions of the research method it is proved that coherence of the research texts, if the problem and the goal is determined, will be achieved and the topic-based texts will not be fruitful. According to the philosophy of science, The unity and distinction of the sciences, at least in the communication sciences, is the purpose of science. This article also points out the subject of sura is not capable of being coherent with sura. Because, firstly, in the research method, subject-based texts are disjointed and incoherent, it has also been proven in the philosophy of science that science cannot be distinguished by subject. In addition, it has also been stated in the practice. It is impossible that provide a topic that is comprehensive on all the sura issues and prevent other sura issues. And finally, the researchers have also provided a definition of subject unity which is practically a return to unity of purpose.

Islam's view of Muslims` peace with others, even infidels, is expressed in the verse 61 of Surat Anfal, known as the verse of peace. Fariqain's commentators disagree on the interpretation of the verse and what meant by it; what said by the commentators has been given as two views in the paper. Some believe that this verse was specific to the early years of the Prophet's migration. At that time, due to the low power of the Muslims, the Divine command was given to peace, not to vengeance, on the actions of the enemies, and, therefore, when Muslims attained power, it was abrogated. On the other hand, some commentators know the verse as being current and valid forever because of the differences in the type of verse audience and its limited and temporary nature. The authors of this article, who have used a descriptive-analytic approach to arbitration, have argued that although the noble verse was not abrogated, antagonistic infidels were not subject to the verdict and the non-infidel peace would be subject to Muslim expediency.

Revelation Occasions are events that have resulted in the revelation of some verses of the Qur’an. There are four modes presumed concerning the related wordings of the verses: specific phrasing of specific occasion; general phrasing of general occasion, general phrasing of specific occasion, and specific phrasing of general occasion. The first two modes are agreed upon by both Shi’as and Sunnis and the third mode is disagreed by them. Interpreters consider the incidence of the fourth mode as impossible, but Ayatollah Ma’rifat brings up this mode in the categories of verses and as addressed to the Holy Prophet (S. W. A.). He believes that according to the rule, “to beat one to frighten another” the ordinance of this verse is applied to non-addressee [i. e. in many cases it addresses the Prophet (S. A. W.) but is meant for others]. Study of the verses adduced by him suggest that there are verses with “specific wording and general cause” in the Qur’an, but they do not apply to the above-mentioned rule.

Miracle is a supernatural act beyond human power, which proves the truthfulness of prophecy claim. Some Quranic verses have explained miracle and its types in the story of the prophets. Sometimes, these verses have clearly referred to God's agency in fulfilling this extraordinary affair, and other times regard its performance at prophet's request with the permission of God. The present paper studies Shia and Sunni commentators’ views about some of these verses. Some commentators separate these verses and regard God as the performer of miracle in some cases and prophets in other cases. Other commentators, however, have expressed their ideas based on rational and theological arguments, regardless of the clarity of verses. Some of them regard miracles as an act of prophets and argue that the performance of material acts by God is impossibility. Another group believes that the glorious God is the only one who can perform miracles. The author of this paper holds that performance of this superhuman act by the prophets, who are called human beings in the holy Quran, is possible in the light of three principles. First, granting them with the position of existential authority by God; second, the manifestation of divine qualities and attributes in the position of Divine vicegerency; and third, performing miracles in the light of God’s permission.

In verse 133 of Ale Emran, a heaven restricted to the pious and, then, in 134, introduces their qualities. Controlling one`s wrath has been regarded as one quality of those though being able to punish the case of wrath, control their wrath. The relation between mentioned qualities and the good at the end of the verse, has led some commentators to comment context of the verse with regard to a structural relation. For them, doing good to others occurs as causing profit for others or keeping them against any harm. The phrase: Those who spend (of that which Allah hath given them) in ease and in adversity, would be counted as a case from the former and the phrase: and are forgiving toward mankind, from the latter. Therefore, common aspect in three phrases are regarded as three level of doing good. It is the reason why for mentioning the phrase: Allah loveth the good, as reward for the three actions.