فهرست مطالب محمد فاکر میبدی

The issue of the social lifestyle is considered one of the fundamental and influential matters in the culture of any society, attracting the attention of scholars in all communities. The principles of social life within the family are likened to a tree, with its roots being beliefs and ideas, and its branches and twigs being the pillars and duties of the family. Therefore, given the significance of the principles of family social life, this article seeks to compare these principles from the perspective of the Noble Quran and the New Testament. On one hand, this research is employed for understanding the principles of family social lifestyle, and on the other hand, it serves as a method for inter-religious discussions among researchers. This article was compiled based on a comparative method using descriptive-analytical approach, which was employed to elucidate the subject and express the commonalities and differences. The research findings indicate that the Noble Quran and the New Testament have distinct perspectives on three important principles: respect for parents and kindness towards them, love and affection, and forgiveness and tolerance. It was concluded that there are both commonalities and differences in the viewpoints of the Noble Quran and the New Testament.

Ayatollah Naini, in his book Wasilato al-Najat, which is a practical treatise and of course very different from other treatises, naturally did not mention the documentation of rulings. While the jurisprudence rulings mentioned in this book, in fact, are either based on hadiths, or have a Quranic document, or are according to customary law. The main issue in this research is, what are the Quranic documentations of Mohaghegh Naini's jurisprudential opinions on the rulings of ablution? With this research, we intend to answer the words of some skeptics and critics who do not consider the jurisprudence of some jurists to be based on the Qur'an and think that they are not different from Akhbari's thinking from this point of view, and to explain that many branches of jurisprudence mentioned in the book in addition to narrative documents, al-Najat also has a Quranic document. Therefore, by choosing the jurisprudence of ablution as an example, the Quranic documents of the jurisprudence of ablution are discussed in order to express the position of the jurisprudential verses of the Qur'an in the jurisprudence of Mohaghegh Naini along with the hadiths of Ahl al-Bayt (PBUH). Our method in this research is that we select the fatwa of Mohaghegh Naini in the field of ablution jurisprudence from the book of al-Najah, then analyze it with the help of the relevant verses and explain the Quranic document of the fatwa. Through the investigations, we have come to the conclusion that this great jurist, by adhering to the Saqlain, followed the rulings of jurisprudence, including ablution. Of course, it is beyond the conventional treatises, which only describe the tasks and duties of peole and servents of  God with the number of issues, but it is a deep scientific and jurisprudential work. This jurist, is not one of the Akhbarists who rely on narrations in deriving jurisprudence, and he is not one of the Qur'anists who, thinking of the Qur'an, is satisfied with the Qur'anic citations, but he is a jurist who considers both the greater and the lesser (Saqalayn). From the contents of his discussions, it is found that in the eyes of Ayatollah Naini, he believes that the Shariah in the legislation of rulings, including jurisprudential verses, wherever they were not in the position of a special teaching, the costomary law was accepted as a secondary reason and signed it.

In our current era, Islamic countries often fall under the military, economic, cultural, and political dominance of global arrogance. Although the national currency in these systems may have a high financial value, the people and society in these countries lack cultural and political value. The leaders of those countries are intermediary slaves who could not even drink water let alone make decisions on important and major issues of running their country except with the permission of their masters. The question now is: What is the model that should be followed by the people of the colonial and oppressed society who have witnessed a deceptive image of the Western civilization in order to be liberated from the oppression of the autocratic States and how can they achieve success in this regard? This research is aimed to present an experimental model for the liberation of Islamic societies under autocratic control. In this research, an attempt is made to explore this issue from the perspective of the Holy Qur’an, relying on Qur’anic visions through a complex descriptive-analytical approach. And according to the foundations of Qur’anic thought of Imam Khamenei (May his authority be prolonged), who steered the turbulent ship of the Islamic Revolution in Iran for more than three decades during the most severe military storms, dangerous economic, political, and cultural hurricanes, and social waves to establish the greatest revolution based on the foundations of the teachings of the Holy Qur’an and achieved success in this field.

One of the basic elements of religious socialization is connections and the extensive social ties between believers in the religious community. Morabeteh in verse 200 of Al-Imran is one of the important Quranic keywords which explains the quality of these relations; Two great contemporary Shiite commentators, Allameh Tabatabai and his prominent student, Ayatollah Javadi Amoli, have studied and explained the relationship in the holy verse. This study analytically and descriptively explains the views of these two great commentators on the Morabeteh in the holy verse and extracts the Quranic theory about the Morabeteh in the religious community.
This Topic has a special place in social issues, especially the modern Islamic civilization and the social approach of these two commentators in interpretive issues doubles the importance of addressing this issue.
Some of the results obtained in this research are: Morabeteh has a single meaning, but it has several instances; the nature of Islam is social and its laws and orders are also social; God obliges the believers to socialize on the basis of religion by commanding the Morabeteh. Socialization is the intellectual and practical relationship among the believers with each other in all aspects of social life, which will lead to an increase in the forces of individuals in society, in order to achieve worldly and otherworldly happiness. There is a close connection between the Morabeteh with patience, reconciliation and piety which are mentioned in the holy verse and the result of institutionalizing the four intertwined values will be the achievement of social welfare for the religious community.

One of the most important issues and topics that have always been the focus of scholars and specialists of recitation since the beginning of Islam is the need to achieve correct recitation of the Holy Prophet (P) or at least the reading which is close to his reading among the available readings. In this field, many efforts have been made and numerous narrations have been narrated in narrative sources, the most famous and prominent of which is Salim bin Abi Salamah’s narration from Imam Sadiq (A.S) which says: “Iqra Kama Yaqrau al-Nas: read the Quran the way people read it”. A documentary examination of this narration shows that it is correct and there is no objection to it, and in terms of implication, after referring to the time of issuing the narration and the conditions governing it, it can be concluded that the meaning is not the exclusivity of correct readings in one reading; Rather, this hadith includes all readings that have been approved by scholars and are common among people at all times.

Based on the primary maxim it is necessary that the Islamic devotional practice to be done by the accountable person himself and a proxy to do those practices for someone else is not allowed. One of these devotional practice is i'tikaf (Arabic: اعتکاف Islamic Ritual Retreat) which is not an exceptional. Sometimes this devotion (Islamic worship) as Nazr (Arabic: نذر a vow or commitment to carry out an act) and like it has been obliged on the accountable and he does not do it and dies and owes a duty to do that. Now the question is if it is allowed (lawful) to the authority to perform for this missed i'tikaf as a proxy for him and in this case, the dead obligation (duty) has been fulfilled by this proxy. From the point of view of Imāmīyyah (Arabic: إمامیه) there are two opinions: an opinion which has not accepted this proxy and an opinion which has agreed to take this proxy that this opinion seems to be more appropriate in line with evidences. there are different opinions in four schools of Sunni Islam. From the view of Ḥanbalī if this missed i'tikaf is because of the obliged vow the dead authority must perform it as a proxy for the dead. Ḥanafī and Mālikī believe that the proxy for the dead is not valid and for it the food should be provided for the poor and Shafi'i has two opinions: the old opinion believes the validity of the authority to be a proxy for the dead and the modern attitude which believes that the food should be provided for the poor. Observing the few hadiths for the lack of validity and the multiplicity of hadiths and being on firm ground for the validity and of the authority i'tikaf, the opinion of the validity in Sunni school seems more acceptable and reasonable.

the recitation (Qira'at) of the Qur'an which has been emphasized by the Qur'an itself and the Prophet’s tradition and the Wilāya tradition is one of the issues affecting the Muslim community from the time of the Prophet to the present day. This issue is so important that it is as one of the parts of daily and non-daily prayers, compulsory prayers, Nafilah (Arabic: صلاه نفل, ṣalāt al-nafl) and also mustaḥabb (recommended, Arabic: مستحب) prayers and there is no doubt about it. The point is, is reciting the Qur'an outside of prayer also a compulsory act of worship alongside other acts of worship? Or it is only a mustaḥabb act, and the mukallafs (obligators, mukallafīn and mukallafāt) have no duty to recite the Qur'an, except for the recitation of al-Fātiḥah (al-ḥamd, the Opening or Praise Chapter, Arabic: الفاتحه، الحمد) and the other chapter (Surah, Arabic: سوره) the surah or a part of the other surah in the prayer. The author in this article, seeks to explain that reciting the Qur'an outside of prayer is also includes wujūb and obligation rule (the main issue of the research). This issue is examined by analytical narration method and using Quranic sources and narration (research method) to find out that one of the factors to eliminate the oblivion of the Quran is sufficient attention to its formal and mandatory reading (research motivation). In addition, what the author has reached is the obligation to recite the Qur'an outside of prayer in a compulsory manner, at the rate of at least fifty verses per day. (Research data).

The verse "Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling…</em> (Quran 2:233) is one of the key and important verses on suckling. In this verse, Allah explains the duties of parents and gives other details concerning breastfeeding. In addition to the issues raised in this verse, this verse is cited by scholars in their discussion concerning the spread of prohibition through breastfeeding which is why it is of particular importance among Muslim denominations. This article studies the verse comparatively according to the exegetes of the two branches of faith. As it becomes clear from the research method, the verse is studied based on some jurisprudential sources and all the interpretations of Ayāt al-Aḥkām (legal verses) available to both the branches of faith. When it comes to the content analysis of the verse, the majority of the scholars of the two schools believe that breastfeeding is not obligatory for the mother; it is a right for the child. The phrase "two whole years" does not mean that it is obligatory to observe this period, and different denominations have differed in expressing the minimum and maximum duration of breastfeeding. There is no difference as to the obligation of the father to pay alimony during breastfeeding. Most Muslim jurists believe that it is permissible to wean a child before or after the age of two if the parents wish to do so. In the event that the mother is unable to breastfeed her child for some reason, the father can leave the child to another woman. Shiite and Sunni jurists differ on whether the wages are paid to the mother of the child or to the breastfeeding woman. If a woman suckles a child with the conditions which are mentioned in the books of Islamic laws, that child, arguably, becomes Mahram.

Considering the dating of old versions of the Quran by Western scholars through a new experiment of Carbon-14 radiography, doubts have been raised by some Orientalists, especially revisionists, who have used the method of source critique to re-examine the original and authenticity of the Quran. . The implications of this suspicion are that the results of the Carbon-14 experiments date the ancient versions of the Quran, especially the Birmingham Library version, to before the time of the Holy Prophet (PBUH), which is evidence of its pre-Islamic compilation and consequently its lack of authenticity of Quran. This means that the content of the existing Quran was created before the time of the Prophet (PBUH) or otherwise the Muslims have made it using that Quran. The present article, considering the importance of the two manuscripts of Birmingham and Tübingen and the new experiments performed on them, based on the centrality of their study, analytical method and library research data on the mentioned doubt in three domains of manuscript-studies and technical, Quranic studies and current trends studies, seeks to respond to those doubts. The technical and manuscript achievements of the present research show that the experiments performed on the manuscripts, the pages of the Quran found, only show that they were made from the skin of an animal that was alive during the life of the Prophet (PBUH) or shortly thereafter and is  unable to prove the prehistoric nature of their writings compared to the time of the revelation of the Quran; Some Western researchers have also considered the Carbon-14 test method to be relative and incomplete, which must be supplemented by other methods and is not self-evident; As the researchers in the project of testing Carbon-14 on the Quran, did not pay attention to the study of Arabic calligraphy as well as the sheet and its dimensions and the shape and type of font and illumination of the mentioned Quran, which indicates compliance with the date of revelation of the Quran. Also, the study of the Quran, such as considering the use of words in the Quran, as well as the Musahif in question, which did not exist or were not common in pre-Islamic writings, also pay attention to the gradual revelation of the Quran and the causes and dignity of the revelation of the Quran proves the compatibility of the aforesaid versions with the existing Quran. Also, the validity of the existing Quran is based on the issue of the verbal massive report of the Quran, which has existed for generations since the time of the Prophet (PBUH) step by step and is considered as a necessary belief among Muslims. As a result, existing versions of the Quran indicate the same verbal massive report among Muslims. Therefore, Muslims do not need to believe in proving or refuting the ancient Quranic Masahif, and if there are any errors in the manuscripts, the authenticity of the Quran and its textual validity, which is derived from verbal massive report, will not be distorted in any way. The result of the trend studies of the Carbon-14 experiment on the above-mentioned versions shows the attempt of the Oriental modernist current to critique the authenticity of the religious sources of Islam, which also has many opponents among Orientalists. Finally, the carbon-14 test did not reveal a significant difference from the Quran in the Mushaf in the hands of the Muslims.

The Holy Qur’an has paid special attention to “marriage”. God Almighty has stated itsimportance, rullings and effects in several verses of the Holy Qur’an. Among the issuesdiscussed in marriage is the person who is in charge (the person responsible for marriage) andthe responsibilities arising from it. This is important because that person is also responsiblefor preparing the ground and removing the obstacles. Exploring verse 31-32 of Noor chapter,which refers to marriage and directly expresses its responsibility, this study tries to explainwho is responsible for marriage from the point of view of the Qur’an. (Research question).Using descriptive-analytical method and by referring to the evidence in the verse, this paperhas analyzed this issue with the purpose of legislating Islamic rulling on marriage based on thementioned verse. (Research Method). The results make it clear that this important responsibilityis both an individual and family issue and a social responsibility whose scope includes thesociety and the Islamic government. (Research results). In addition to the responsibility ofhuman beings in making the necessary arrangements and providing the conditions, GodAlmighty has undertaken the enrichment of the needy based on His vast grace. The truepromise of God in this regard is a very important point that should be given serious attention by.the authorities dealing with the promotion of the culture of easy marriage

The issue of the faith of Hazrat Abu Talib, the great uncle of the Prophet (P), has long been disputed by Shiites and Sunnis. On the one hand, Shiite scholars believe that Abu Talib died with faith in the Shari’ah of Muhammad (P). On the other hand, the Sunnis guess that he did not believe and died in disbelief. The main document of Abu Talib’s infidelity, which is the intellectual basis of Ahl al-Sunnah historians, commentators, and theologians and who have followed it in their historical, interpretive and theological works even in the smallest relation, is the well-known hadith of dhahdhah that is seen in their primary and secondary sources. The meaning of the narration is that Abu Talib has passed away as an infidel, but because of his assistance and support of the Prophet (P) and with his intercession, he has been transferred from the lowest level of hell to the surface of hell i.e., dhahdhah, that is, by turning the severe stage into a mild one, he has been reduced to torment. The position of Shiite scholars against the hadith of dhahdhah is that these narrations are weak in terms of the document and distorted in terms of eloquence and incoherence with each other in terms of meaning while the dignity of Abu Talib is free from the vices of disbelief. This article seeks to reveal the reality of the hadith of dhahdhah and its meaning through the narrating method of hadith research to clarify a corner of the hidden truth behind such hadiths which are forged by the rulers of oppression and persecution and the basis of some ignorant people.

 Reliance on the unwritten but applied rules in the tafsir books has long been a powerful tool in the hands of the Quran scholars to help them reach the original purpose behind the Divine verses. One of these tools is the authority of independent fragments. The present paper first gives an analysis of this rule, followed by citing relevant examples from the Quran tafsirs of al-Mizan and Nemouneh. The authors of both of these tafsirs believe in the independent meaningfulness. The authors of both of these tafsirs believe in the independent meaningfulness of certain Quranic fragments, irrespective of their contexts. An outstanding benefit of having an independent view of the Quranic verses is the age-free value of the Quran in that it belongs to, hence applicable to, the needs of all eras and time-periods. From this perspective, the Nemouneh Tafsir benefits much more from this rule, compared with al-Mizan which is a context-bound tafsir. Some of the benefits of the application of this rule in the Nemouneh Tafsir are expressions of the Islamic articles of faith and proving the most widely-used fiqh-oriented rules. The present research falls within the scope of basic-applied ones carried out with a view to comparative-descriptive content analysis.

Since man has two material and spiritual realms, in order to achieve perfection in each of these dimensions, precise and appropriate tools are needed. Undoubtedly, one of the most important tools for spiritual growth in human beings is the divine teachings that have been fully provided to human beings in the Qur'an. In this article, an attempt has been made to address the role of spiritual excellence in improving the efficiency of law enforcement personnel, based on scientific data only, away from value prejudices. The framework for presenting and analyzing the data is such that first a topic is selected and then it is explained by quoting verses and some narrations.

This research has been done by descriptive-analytical method and using library documents and field studies in Amin Police University.

The findings of this study show that among the effects of spiritual excellence are: increasing public trust in the police force, bestowing material and spiritual blessings in the light of security, gaining dignity and honor, laying the groundwork for the realization of the utopia, the legitimacy of Islamic justice and the expansion of justice in various social matters. The excellence of the level of spirituality in man is associated with epistemological, moral and social growth. Based on this, it can be concluded that the spiritual excellence of I. R. I. Police employees is a necessity to achieve an excellent organization and Islamic society.

The context rule is one of the most widely used interpretive rules that plays an important role in Qurchr('39')anic research. Some commentators such as Allamah Tabatabai and Ayatollah Makarem Shirazi have used it to a great extent. This article, after explaining the concept of context, its validity and its conditions of realization, deals with its position, frequency and twelve functions in the interpretations of Al-Mizan and Namoonah. The results of this study show that this rule has been used 394 times in the interpretation of Namoonah and more than five times it has been used in the interpretation of Al-Mizan. This ratio is almost preserved in the function of explaining the meaning of the verses, which is also the most frequent function of context in both commentaries. The other functions of context that have taken place in both the commentaries are as: evaluating the opinions of the commentators, determining the meaning of the word, explaining the literary rules, evaluating the narrations, the history of the Qurchr('39')an, identifying the pronoun reference, recognizing the addressee, explaining the ambiguities, evaluating the readings and delimitation of the absolutes. The only application that, contrary to the course of other applications, has more abundance in the commentary of Namoonah, is the extraction of jurisprudential rulings, which clearly shows the ability, interest and purpose of the interpreter on his use of the rule of context.

There are a number of verses in the Holy Quran about the previous religions within which one can examine the authenticity of these laws in the religion of Islam. Most of these verses assert that the Quran or the Holy Prophet of Islam (pbuh) confirm the previous religions. The present article, using a descriptive-analytical method, seeks to examine the implications of these verses about the authenticity of the previous religious law in Islam. As a result, the present research proves that the holy verses of the Quran confirm the authenticity of the law of the previous religions. There are a number of ways by the aid of which one can have access to the original laws of the religions in order to judge the validity of those laws for the followers of Islam.

For more than forty years, Abu Talib has been a supporter of the Prophet Mohammad (PBUH) in the most difficult passages of her life, before and after her mission. he has faith in Shiite thought and enjoys a high position among the divine saints. However, some Sunni scholars believe that he died without believing in his nephew's religion, and they have expressed this belief in their literary, theological, hadith and historical works.
According to some of the narrations that have led to the interpretation of the Qur'an, they have tried to atribute the revelation of some verses on the disbelief of Abu Talib.
This article aimed to critique this interpretive view.
The main question of the research is: how to defend the faith of Abu Talib against the views of some Sunni commentators. In this review,
 The author defends the faith of Abu Talib by using the method of content analysis and searching in interpretive sources, Quranic sciences and narration. This study showed that based on the verses of the Qur'an and the authentic narration, the faith of Abu Talib is not in doubt. And some hadiths about her disbelief are not valid enough.

The issue of Hijab is one of the most important issues in Islamic society that Islamic scholars, especially, jurists, interpreters, sociologists, and psychologists have been paying attention to it since the first century of the advent of Islam. The Holy Quran also pays attention to it in several verses on different occasions; meanwhile, Quran points out the position, rules, and philosophy of the principle of Hijab legislation. This descriptive-analytical research tries to investigate the issue of Hijab from the view of Quran using narratives with the purpose of explaining this basic issue from the view of the most significant reference of Islamic legislation. In this article, it will be clarified that Hijab, regardless of its quantity and quality, is a certain issue in Islam and its observance is a necessity for men and women. Quran pays attention to the two attributes concerning the stages of Hijab trend; first, the observance of this necessity starts from the family of the Prophet Mohammad and then it is followed by other members of the society; and second, gradation which means to start from an easy stage to a hard stage. Finally, God declares in Quran that the effects of the adherence to this divine rule are beneficial to society, itself, and guarantee the health of human society.

The verse of tathir</em> (purification) was revealed concerning the lofty ranks of the Ahl al-Bayt (as). God expresses His will by making use of the term "Yuridu</em>" to indicate that God, the Exalted, wished to purify them from impurities. The commentators have expressed different opinions concerning the meaning of "yuridullah</em>" (God only wishes). Most Sunni scholars consider wish or divine will to be legal (tashrī'ī) while Shiite scholars believe the will is creational (takvini</em>). Keeping in view that the term "Yuridullah</em>" has a significant role in the interpretation of the verse, it is necessary that an independent research be conducted in the interpretation of the meaning of "will". The goal of the present study is to determine the meaning of "wish" or "will" in the "Verse of Purification" to establish the voluntary purity of the Ahl al-Bayt (a). The finding of this research is the creational will of God in a legislative form (not creational will devoid of legislation". For this reason, efforts have been made to study the concept of will and then determine the meaning of "will" intended in the verse.

One of the pervasive and effective methods to train humans is model education. This method is useful in lifetime and different dimensions of human life, and it is beneficial to transmit concepts and educate training programs, because it objectively and practically presents the training contents. In this method, characters, as one of the important matters in every society, are considered as proper patterns to be modeled by others. That is a matter that is emphasized in the Holy Quran and innocents’ narratives. Shahid Morteza Motahari is one of the contemporary characters who can be a successful model for the present generation of clergymen and students. A character who, in addition to having much knowledge, was armed with the weapon of faith, had moral virtues, was equipped with reason and logic, and along with being intellectual, was adhered to the teachings of Quran and Etrat. He was at high level of knowledge, at the same time, he behaved with others in a deeply humility manner. He was a perfect example of a good human being in accordance with the teachings of Quran and narratives. This article tried to review Shahid Motahari’s model character from different political, moral, social, and scientific aspects with the help of Quranic verses, narratives, library written sources, and note-taking method.

The recitation (Qira'at) of the Qur'an from the beginning of the revelation has been emphasized by the Qur'an itself, and the Qur'an has attracted (gotten) the attention of believers with various titles to it. After the revelation, the commentators and jurists of both religions (Shia and Sunni) have been considered in Islamic religions. However, what is mentioned here is not the absolute recitation (Qira'at) of the Qur'an or the recitation (Qira'at) of the Qur'an in prayer (aৢ-ৢalƗh), but what is important is the ruling on reciting the Qur'an outside of the state of prayer, which most jurists and commentators consider it as a recommendation, but in the author’s opinion, based on the jurisprudential and interpretive principles, the ruling used in the verse is obligatory for recitation (Qira'at). This means that those who are obliged (the mukallafs, obligators) to recite the Qur'an, in addition to the frequent (repetitive) recitation of al-FƗtiতah (the Opening or Praise Chapter) and the other chapter (Surah) or part of the Surah in prayer (aৢ-ৢalƗh), have another duty as obligatory recitation. (The main issue of the research). After obtaining this conclusion; in this case, the recitation (Qira'at) of the Qur'an which is outside of prayer (aৢ-ৢalƗh) should be considered as an obligatory independent worship, and by relying on the narrations at least fifty verses per day must be recited and in addition, the branched rulings which are based on it, should be also considered. (Research Information) All of this is due to the logical process of inferring rulings from jurisprudential verses.