غلامرضا رئیسیان

"Men's being qawwām over women" in verse 34 of Surah al-Nisāʾ is one of the Quranic issues that many doubts and questions have been raised about its efficiency. So, despite the trans-historicity of all verses of the Quran, some intellectuals have considered this verse as historical, exclusive to the revelation age, or changeable in the recent era. It is clear that such a view about the verse and abrogating its decree is contrary to the eternity and pre-eternity of all teachings of the Holy Quran. By using a descriptive-analytical method in this study it has been shown that misunderstandings of the Quranologists about the verse and interpreting it as the superiority of men over women have been caused by subordinating the understanding of the verse to Occasions of the Revelation (Asbābi nuzūl) narrations. Also. By using other verses and relying on the Quran itself, it was found that in the verse, Allah orders men with great emphasis to be protectors and supporters of women; it is due to their existential differences as well as their greater properties originating from the difference in the revealed law for men and women's share of inherence. As these reasons are unchangeable and eternal, the order of being qawwām will be eternal and useable forever.

Narrators of tradition benefits in Twelvers circles as a writing style among the writing methods that have been cast on most of the sciences, have a distinct and different place. Narrators of tradition benefits in Twelvers circles as a writing style among the writing methods that have been cast on most of the sciences, have a distinct place. In this research, by using the descriptive method in addition to stating the nature and history of benefits and a reference to authoring styles, to the types, application and background of the emergence of narrators of traditions benefits that show the effectiveness of the data and findings which have helped to develop narrators of tradition knowledge and formulate its principles and rules, are discussed. Mentioning the works of scholars in the field of benefit writing and description and analysis of propositions, data and information of the mentioned works with a cognitive approach is the author's strategy in the research. Among the achievements of the present research, we can point out the abundance of narrators of tradition writing and its evolution compared to other authoring styles in Islamic knowledge and its emergence before the Helleh School.

In present era, following the raising of many misconceptions and questions regarding the efficiency of religion, different viewpoints on how to understand and interpret the Qur'an have been presented by a group of researchers known as religious intellectuals and neo-thinkers. Reflecting on these viewpoints, despite the diversity and multiplicity of those expressing them and their not belonging to a specific geographical and political region, shows a kind of closeness and similarity among them, which is a historical approach towards the Holy Qur'an. The present study tries to prove this point of view among them by examining the viewpoints of some Iranian and non-Iranian intellectuals regarding the understanding and interpretation of the Holy Qur'an; that is because this issue will not only play a significant role in providing a solution to disengage from this point of view and prove the transhistoricity of this Raveled Book, but also, it would make possible a fundamental examination of bringing up such discussions and giving a comprehensive and fundamental answer to all the problems raised by this trend. As a result, with the descriptive-analytical method and using library sources, it has been indicated that unlike the transhistoricity of both the wording and the meaning of the Qur'an, this trend has merely considered the meaning and concept behind the words that have been mentioned with different phrasings, as eternal and appropriate for the present time.

Allah to those become Muslims has promised to forgive them. But non-Muslims who notice God’s demand for Islam face extensive problems such as the opinion of Islam about their acts in the past. Islam has a definite principle which Muslims’ scholars have determined it and have entitled as the principle embracing Islam removes previous misdeeds “جب”. But there have been presented problems to its evidences that they have made some Islamic scholars avoid to adduce it. Because the traditions which are based on from the point of sanad (chain of narrators) is weak and the Quranic evidences and the other reasons from the point of indication is debatable. In this note with descriptive-analytic method it has been tried to be extract the different evidences of this principle and to be criticized and examined in required cases. According to the research findings, the weakness of the sanad of hadith “جب” compensates with other evidences. The Quranic evidences of this principle also specially the verse 38 of surah al-Anfal (Arabic: سوره الانفال) contains the content of this principle and the manner of the holy prophet, the acts of the companions and the practice of the wise also are each of them an independent and authentic evidence for proving the authenticity of this principle.

Some Alawī traditions can only be found in Sunni sources. It may be thought that none of them are reliable; that is because in the second century, fabricated hadiths found their way into Alawī teachings. One of the issues facing scholars is distrusting these traditions caused by not mentioning them in Shi’ite sources. Perhaps one of the reasons for the hadiths not finding their way into Shi’ite sources was the emergence of the authority of Sādiqayn (as) [the two truthful ones, i.e., Imam Muhammad al-Baqir (A.S.) and Imam Ja’far al-Sadiq (A.S.)] for the narrators to have access to the Alawī heritage and thus the attention to other narrators who transmitted this heritage was reduced; therefore, some of the Alawī hadiths transmitted by some of these narrators, which were not narrated by Sādiqayn (as), remained in the monopoly of Sunni sources. In order to investigate this issue, the present article identifies the narrators active in this narrative field in Kufa the milieu influenced by this authority. Then, by descriptive-analytical method, it compares the reported transmissions of these narrators with the narrations of Sādiqayn (as) in order to find how to trust these narrations from an inductive perspective. Finally, by analyzing the Isnad, texts, and the typology of Alawī hadiths narrated from these narrators in Shi’ite sources, the attitude of Shi’ite narrators towards those narrators is assessed. The present article indicates that the content association of these hadiths with the traditions of Sādiqayn (as), in addition to showing the alignment of their hadith activity with Sādiqayn (as), creates a synoptic trust in other Alawī hadiths transmitted by these narrators and reduces the possibility of their being fabricated. This study also depicts the tendency of Kufi Shi’ite narrators to transmit the traditions of the Alawī heritage through Sādiqayn (as).

Achieving the correct meaning of Qur'anic words is the basis of interpretation, the perfection of which is done by analyzing the meaning of words in the context of verses and accessing the semantic network of words. The word "Rijs" is one of the moral words in the Holy Quran which is mentioned 10 times in 9 verses, including the important verse on purification (Ahzab: 33). The present study, after exploring the main meaning of Rijs and the meanings derived from it, extracts the Syntax and Paradigm concepts of Rijs in the Qur'an based on the semantic method. The main meaning of Rijs is movement, tremor, anxiety and widespread (bad smell or loud and annoying sound) that causes hatred and distance. Examining the semantic relations of Rijs in the verses of the Qur'an, it becomes clear that the most important syntaxes of Rijs with the complementary relation are the words "qad waqa’a", "min rabbikum", "allâh", "yaj ’alu", "maī tatan", "daman mas fūḥan", "laḥ ma xinzīrin", "liyuð hiba", "Faj tanibu", "al xam ru", "al maī siru", "al anṣābu", "al az lāmu", "Fa a’ riḍū", "fazādat hum". Rijs on the axis of succession with words such as "al qaūl" (sentence to torment), "arrijz", "aẓẓann", "al muš rikūn", "aš šaī ṭān" has a relative synonymy; So that each of them is one of the examples of Rijs as well. The comprehensive aspect of the meanings of Rijs in the Qur'an is "distance", which is manifested in a distance from divine mercy, faith and purity. By bestowing infallibility on the Ahl al-Bayt (AS), God protected them from all kinds of Rijs which was the ground for turning away from the faith.

Positive psychology is one of important branches of psychology that investigates the psychological positive aspects of human such as well-being, welfare and experiences of flow. Optimism is of this kind of variables and many studies on optimism show that optimists have a better status in terms of psychological variables compared to others, which is one of indexes of mental health. It may be understood that the closest concept to optimism in religious contexts is “favorable opinion” meaning “good thoughts”. The objective of this study is to investigate “favorable opinion” as a mental health index from the perspective of Al-Sahifa Al-Sajjadiyya and explain its difference with optimism.

This study was carried out using analytical and interpretive method by referring to the Quran verses and narrations of other infallibles with an emphasis on Al-Sahifa Al-Sajjadiyya and comparative analysis of the psychological findings. The authors declared no conflict of interest.

Favorable opinion has various concepts in Al-Sahifa Al-Sajjadiyya. In spite of optimism in psychology, which is interpreted from an “individual” and “human” perspective, favorable opinionin Al-Sahifa Al-Sajjadiyya is interpreted from a “God” and “Human” aspects.

The most important innovative aspect of this research is studying the concept of favorable opinionin all supplications of Al-Sahifa Al-Sajjdiyya and interpretive use of the Quranic verses and narrations to show the influence of favorable opinionon mental health. Results of this study show that favorable opinion of God and human may cause spiritual peace, reduction of grief and better communication with the others. These features cause mental health. In spite of some common subscriptions, “favorable opinion” and “optimism” have some differences. A major difference between them, as emphasized in religious contexts is that the human must fully trust God while such a view is not a scientific approach about optimism in psychology. Finally, considering the differences between these two concepts, it may be concluded that the concept of “favorable opinion” is wider and deeper compared to optimism.

Some hadiths attributed to Imams (AS) are only found in Sunni sources, on the use of which doubts cast, including their distinguishing by Shiite narrators or the lack of trust in them. If the reasons of not narrating such hadiths in Shiite sources, which is sometimes due to Taqīyya, are stated, doubts will be resolved and such hadiths can be regarded as part of the Shiite heritage. In addition to influencing the content of some hadiths, Taqīyyah has also resulted in the anonymity of some Shiite narrators and non-reference to them by Shiite narrators. This can be seen in the hadiths narrated by Sufyān al-Thūrī as one of the most important Sunni narrators. Thus, Taqīyyah can be considered one of the most prominent historical aspects affecting some hadiths only found in Sunni sources. Adopting an analytical approach to the sanads and texts of the hadiths narrated by Sufyān, which are found in Shiite sources as well as the Rijālī descriptions and the historical reports of the two sects (i.e., Sunnis and Shiites), the present study regards Sufyān as an Imamī narrator, who was unknown through Taqīyya. It seems that the hadiths criticizing Sufyān found in Shiite sources aim to protect him, which is confirmed by what has been said about his book “Jāmi'” and its narrators. It is worth noting that Sufyān is not considered a member of the group known as the “People of Hadith,” for his political stance on the “Qiyām bi Saif” did not correspond to that of the latter.

Social security has been one of the basic needs of human societies for a long time, so that its establishment and consolidation provide the basis for the growth and material and spiritual excellence of individuals in society. It has also attracted the attention of all the divine prophets. The study of the story of Prophet Moses (AS), as one of the most frequent stories in the Qur’an, is of particular importance, for on one hand the Egyptian community and the People of Israel, who were under the oppressive rule of Pharaoh, had the least security and, on the other, Moses (AS) was sent to save them from Pharaoh. This study seeks to explain and analyze the most important results of Musa’s (AS) strategies in the realization of social security in three political, cultural and religious aspects. The research method is descriptive-analytical and the information used is library-based though examining the content of relevant verses. Findings show that Moses (AS) has used various methods and strategies in the above areas, which in many cases succeeded in establishing security in the target community, but despite tireless efforts and changing promotional methods, sometimes the favorite goal was not gaine.

Summary The Companions of Hadith, as a totalitarian school in all fields of religious sciences, also left significant effects in the field of asceticism. The field of asceticism has given him a different crystallization of hadith research due to the dual tendencies of the early and the late. Although the subject of asceticism has been studied in the form of hadith writings by Ibn Mubarak and Ibn Hanbal, but the influential currents on them as well as the different hadith principles of the two have obtained a dual understanding of the concept of asceticism. The existence of the school of thought of the companions of hadith and the phenomenon of various readings of hadith and consequently the impact on the two hadiths discussed in the field of asceticism are also noteworthy. In the meantime, storytelling has not been ineffective in depicting asceticism. In the present article, while comparatively examining Ibn Mubarakchr('39')s "Book of Asceticism" and Ahmad Ibn Hanbalchr('39')s "Book of Asceticism", the differences between the two in terms of scope and issues in these two books are discussed and through the currents in The second and third centuries AH point to the variety of ascetic methods of that era.

Analysis of the Divine Names employed in the intervals of the verses is among the significant interpretational discourses. Maintaining that the juxtaposition of the words and verses are scriptural (tawqīfī), the Qur’an researchers have examined the Names mentioned in the end of the verses so that while getting an accurate understanding of them, they would find out their relation with the content of the verses and the intention of the Sūra. This research, with an analytical approach and with reliance on exegetical texts and lexicons, is intended to explain how the Most Beautiful Names of God at the end of the verses are related to the contents and intention of Sūrat al-Aḥzāb. The findings indicate that this systematic relation concerns both the very verse itself and the verses before and after it so that by eliminating them or substituting them with other Names, the meaning and intention of the verse would be distressed and the splendor of the verses’ eloquence would be diminished. Its most frequent reasons are casual inference (ta‘līl); completion; threat; emphasis; and preparations for new rulings. Similarly, examining these Names would be a reliable conjecture for discovering and establishing the intention of the Sūra.

Moral education is one of the valuable topics that various schools have addressed with different approaches. According to the basics and objectives of this issue, the Holy Quran has mentioned approaches for moral education from its perspective. In this research, an attempt has been made to explain the relationship between servant and lord in the Qur'an in a descriptive-analytical way and to present it as a solution of moral education. According to this research, accepting the relationship between servant and lord as the most basic relationship between man and God by man leads to his moral education. The explanation of this matter should be followed in the components obtained from the relationship between the servant and the lord such as ownership, educator, prudent, ruler based on knowledge and wisdom, the absolute power of the lord and praying and obedience of the servant and the manifestations of this obedience and also the result of this relationship which is piety. Therefore, based on the relationship between servant and lord, the Qur'an, in order to accept this relationship by man and as a result of his moral training, has used methods such as proving God's lordship and man’s servitude to a teacher, paying attention to the manifestations of God’s lordship in existence and human life and a teacher inviting to piety based on the relationship between servant and lord.

Among the verses that have long been discussed among commentators is the verse 37 of Surah al-Alahzab, which refers to the story of Zayd’s separation from Zaynab bint Jahsh and then the Prophet’s (PBUH) marriage to her. Inaccurate approaches of some commentators, influenced by the fake narratives, made the Prophet’s (PBUH) love for Zaynab the main cause of Zayd and Zaynab’s divorce. Such misconceptions provide the basis for the enemies of Islam to make a romance out of it, to contaminate the Holy Prophet (PBUH) with it, and to question the infidelity and purity of the prophets. This study, with an analytical and critical approach, examines the documentary content of the narratives and evaluates the views of Shi’a and Sunni commentators. Findings show that because of opposition to the verses, weakness of the narrative, anxiety in the narrative context, existence of Israeli narrations, opposition to infallibility, etc., the approach of some interpreters is wrong. On the other hand, the indications available in the verse, the cause of the verse, the historical debates, and the correct traditions make it clear that the Prophet’s (PBUH) marriage to Zaynab has been at the command of God and with the aim of breaking an ignorant tradition regarding the prohibition of marriage with son-in-law’s divorced wife. Therefore, the Qur’anic phrase “and hide in your soul what God has shown” means that the Prophet (PBUH) concealed the decree of marrying Zaynab, revealed to him through revelation

Nowadays, the structural analysis of the chapters in the Quran is a new approach adopted by Quran researchers. This approach serves to detect the objective and the conceptual pivot of individual chapters so as to plot their geometrical maps. It is, thus, made possible to prove the coherence and harmony of the verses in each chapter, the revelation basis of the arrangement of verses and the miraculous nature of the Quran as well as to resolve interpretation differences and find appropriate responses to the orientalists who have questioned the coherence of the Book. Of the various approaches at hand for the detection of chapter objectives, the comprehensive approach is specifically favored for its emphasis on intra- and extra-textual features. Through a descriptive-analytic method, this research seeks to substantially detect the structure and the objective of ‘Al-Ahzab’ chapter. As the results show, the chapter includes ten subjects, each with its own objective. All those subjects, however, fulfill the pivotal objective of the chapter which is to show how to obey God and the prophet in political, military, social and domestic matters on the purpose of reinforcing Muslims and Islamic leadership.

The subject of the forthcoming article is “Interpretation from the perspective of Nasr Hamed Abu Zayd and Allameh Tabataba’i and its relation to the principles of Hermeneutics in commentary”. Nasr Hamed is a specialist in Arabic literature and a contemporary Egyptian thinker who has views influenced by Western philosophers, in particular the Gadamer Hermeneutics about the authenticity, efficiency and the method of understanding Quran especially the Interpretation. He presents different definitions of interpretation in his works which results in the denial of efficiency of some verses and, as a result, misleads the public. Contrary to Allameh Tabataba’i, he doesn’t consider the interpretation as the truth of the Quran and the guardian of all Quran and specific to the Infallibles. He believes that some of the verses are without interpretation.
Knowing his views and criticizing them will block the way to deviation of thought in understanding the Quran.

Structuralists, including Thomas Kuhn, believe in the role of structures in knowledge production and view history of science as the history of periods totally torn apart. They believe that the criterion for any period of history of science is the emergence of a new paradigm, within which the scientific theories are developed. According to this approach, science development takes place within a specific chain, whose first link consists of pre-science (pseudo-science); the second link consists of function of conventional science; the third link consists of conventional science crisis; the fourth link consists of scientific evolution; and consequently the fifth link takes place as the incidence of new conventional science. Based on this model, the reason for the Shī‘a scholars’ encounter with the isolated traditions can be evaluated in various periods of the history of Shi’ism. For instance, the period from fifth to seventh century should be known as the age of the sovereignty of the paradigm of “principality of evidences”. This paradigm has had some opponents only in two stages, one at the beginning of its emergence (pre-science stage) and the other during its dissociation (conventional science crisis stage) and between these two stages we witness the indisputable sovereignty of “principality of evidences” and find no scholar who has believed in the validity of isolated traditions. Only then, with the scholarly activities of ‘Allāma Ḥillī and his thought circle, a scientific revolution (change of paradigm) takes place and the paradigm of “principality of sanad” prevails and dominates over the scholarly climate and maintains this domination until the appearance of traditionalism

Nasr Haed Abu-zeid’s viewpoint on that the Holy Quran is history-based and its affirmation caused to discussed this issue in the field of Quranic sciences. Consequences and weakness resulted from this theory have been identified and discussed by studying this contemporary intellectual’s opinions in this research. Being history-based the Holy Quran on one hand, i.e. to limit it to a certain historical period, and on the other hand it means a historical evidence related to the reality in the field of the commentator’s semantic view known as a history-based concept. Therefore, accepting the Holy Quran is history-based leads to some consequences such as to limit the Holy Quran to the descent era, non-integrity of the Quranic text, ignorance of the divine Revelation, uncommon recitation of the Quran understanding, removing some Quranic knowledge, and so on. The results of consequences analysis are to ignore the aim of the Quran descent, i. e. guidance of human being. Also, reciting the Quranic text in the contemporary era is limited to a literary system of symbols.

From the age of Shaykh Mufīd (d. 413) up to Muḥaqqiq Ḥillī (d. 676), we have witnessed an approach within the Imāmiyya discourse, which, by non-acceptance of traditions narrated by a single sources (āḥād), suffices with traditions narrated by several sources (mutawātir) and wrapped in evidences. In the meantime, Shakh Ṭūsī has not only considered as valid the āḥād traditions in his book, Al-‘Udda fī Uṣūl al-Fiqh, but has also claimed consensus in this respect, a claim that is in contradiction to the consensus claimed by Sayyid Murtaḍā. To resolve this contradiction various patterns have been presented by the Imāmiyya scholars. A brief look at the collected works of Shaykh Ṭūsī indicates that he too has not been committed to his claimed consensus and has preferred the view of invalidity of the āḥād traditions in most of his works. Such evidences suggest that instead of interpreting the discourse of Sayyid Murtaḍā, one should turn to a new explanation of Shaykh Ṭūsī’s view about the way to encounter āḥād traditions. It seems that Ṭūsī is also within discourse of Mufīd and Murtaḍā. Since his masters’ approach would result in putting aside a great part of the sunna and therefore turning to the verdict of intellect and scholarly principles, he has presented a new version of “principality of evidences school” (Mufīd’s and Murtaḍā’s school) so that by relying on it to make some development in accepting traditions.

During the recent decades, the issue of hijab has been constantly one of the controversial issues in Islamic circles. Meanwhile, the trends of new thinking have been of different views compared with the previous thinkers and they presented new theories towards the quiddity and limits of hijab. The salient sample of these new thinking trends is the trend famous for Islamic feminism. The thinkers related to this trend are in disagreement with the amount of present hijab and they are of different interpretations about the quiddity of hijab. In the present article, it has been investigated via the descriptive-analytical method, the views of Asma Barlas, one of the outstanding new thinkers of Islamic feminism about hijab by referring to his works as well as the Islamic reliable sources. Barlas believes that the false views related to hijab are due to the false understanding of verses of Holy Quran. He ignores the universality of Jilbab verse and relates it to the age of revelation. Through the special interpretation of the 31st verse of Noor Chapter, he deems this hijab to be obligatory together with some conditions. After studying Barlas’ theories and emphasizing on the true viewpoints of the author, it is pointed to the violation of two- movement theory and the consideration of Jilbab decree as a historic issue with weak reasons, the false interpretation of Jilbab verse in underestimation of humane position of servants, the least and false meaning of Jilbab and Khimar as well as the amount of covering chest and neck.

The process of training requires perseverance on the part of both the trainer and the trainee, and the story of Joseph (a.s.) is a desirable model for training in the era of civilization and pre-civilization as well as in kinship systems and social systems. The present article seeks to explore how nervousness was eradicated from a primitive, prophetic family in Canaan, and the civilized social systems of the ancient Egypt in the era of the Hyksos were led towards Divine Unity owing to the perseverance of the two Israeli prophets.
The research method is descriptive-analytic which focuses on the holy Quran, holy hadiths and lexicons. Following a lexical analysis of the key words of the article, an attempt has been made to explain their relationship with man’s life and the nature of Joseph (a.s.) and Jacob’s (a.s.) perseverance from ideological, ethical and behavioral perspectives. The results of this research work reveal that prophecy, religious obligation, training and development are strongly related to perseverance, and perseverance is the basis of fulfilling the Divine covenant and moving through the straight path of devotion; hence, in the Hyksos Kingdom, a process instigated from Canaan through which a primitive, prophetic family and the Amalekite Kingdom of Hyksos, both from Semitic origin and settled in the civilized, pagan Egypt, were trained on the basis of Divine Unity and they paved the way for the emergence of the Children of Israel through economic, social and political reforms during the seven-year famine.

The method of ‘offering insight’ is one of the salient and effective educational methods stressed in the Islamic books. As The method of ‘offering insight’ is one of the salient and effective educational methods stressed in the Islamic books. As the Qur''''''''an was revealed for guiding and educating humankind, numerous causes and effects of insight acquisition have been explicated therein. Evaluating the relevant verses and explaining the quality of offering insight to the verses, this study seeks to assess the effects of this method in two respects: the ‘Creation system’ and ‘the world’ relying on Imamate. This method can offer deep and extensive insights into the laws of the universe so as to achieve an ideally desired religious life. Amongst such insights are: seeing God as the all-knowing power observing one’s deeds, seeing all beings under His control, finding all creatures gifted by His all-embracing compassion and realizing the features of valued and devalued worlds as well as their restraints. The insights gained by these verses together with faith and good deeds pave the way for prosperity

Etymology, by creating historical look at the changes of words and their meanings in ancient languages as well as trying to understand its logic, is one of the most important branches of diachronic linguistics. This is also the most important method for correcting the viewpoints of philologists in homonymy or polysemy and has a key role to realize the real and figurative meaning of Koranic words.The science of etymology doesn’t let the researchers of other fields of humanities such as Koranic ones to study in this area as the field needs to find the root of the words in the mostancient languages as well as the formation of words structure which itself requires learning the ancient languages and familiarity with phonetics, borrowing, morphological changes as well as semantic changes and complicated analyses.Research ahead as a case study analyzed the term 'inheritance' through the etymological methods and investigated that through ancient Semitic languages as the Akkadian, Assyrian, Hebrew, Syrian, and Ethiopic. It also shows that different meanings of the root " æÑË" enjoys a semantic comprehension and the existing dominant discourse in the interpretations introduces the read meaning of the word as “dead stick” with theological semantic load and considers other meanings in the heritance as synecdoche is not accurate.

The encounter of the Qur’an and the Prophet (a.s) with women’s presence in social-religious and political arenas is one of the important subjects considered by the orientalists. In her article, “Women and the State in Early Islam”, Nabia Abbott has investigated this subject. Her extensive knowledge about the Qur’an and the Prophetic tradition requires us to pay a special attention to her viewpoint. Applying an descriptive-analytical method, the present article, with regard to the Quran and the Prophetic tradition, specially that in accord with Sunni sources, investigates Nabia Abbott’s perspective and reaches the conclusion that Abbott, despite her extensive and admirable knowledge, has, in certain cases such as the status of woman in comparison to man, discriminated between some of her recited sources, and due to her incomprehensive investigation in sources, has not been able to make a comprehensive and correct conclusion about matters such as women’s prayer leadership and their achievement of political power. Thus she has indispensably concluded the Prophet’s discrimination and change of attitude toward women due to the family inconveniences.