فهرست مطالب محمدصادق حیدری

This study was conducted with the aim of evaluating the effectiveness of optimism on depression in students with hemophilia in Zahedan city. the present study is a semi-experimental interventional study along with experimental and control groups. The subjects in the pre-test and post-test and a two-month follow-up were evaluated. The statistical population included all high school students in the first and early second period with hemophilia members of Hemophilia Association of Zahedan in 1401. After screening, 60 students were selected and randomly assigned to two 30-person groups of experimental and control. The research instrument was Depression Inventory Kids (C.A.D.S). Optimism training was held in 8 sessions (two sessions per week 120 minutes) and follow-up test two months after the end of the training. The information obtained was analyzed using repeated measurement variance analysis. The results showed significant effect of optimism training onreducing depression in patients with hemophilia and confirms the stability of this therapy in the follow-up. In the treatment area with an emphasis on the need for new and effective psychological treatments optimism with regard to its nature and function fortreating clinical disorders could be used. 

William St. Clair Tisdall, a British linguist and historian, believes that the concept of mīzān, "otherworldly measure", in Quran was adopted from an apocryphal book, Testament of Abraham, written in Egypt about four hundred years before the migration of the Prophet and the Prophet probably heard it from his Coptic wife, Mary. According to Tisdall the origin of this concept can be trace back to ancient Egyptian mythology and the book of the dead. By employing the descriptive-analytical method, this article tries to challenge the viewpoint of Tisdall. Studies show that both written and oral versions of these two books were not available at the time of the Prophet. Moreover, the Surahs in which mīzān is used are all Maki, therefore the idea of oral transmission of the concept through Coptic Marie is completely improbable and it shows the lack of Tisdall's proficiency in the history of Islam.

From the viewpoint of William Tisdall the dialogue between Abel and Cain in verses 27-32 of Sūrat al-Mā’ida has been stated in various ways in Jonathan and Jerusalem Targum. He also believes that the burial scene of Abel in the Qur’an is described in Pirke de Rabbi Eli’ezer’s book and verse 32 of Sūrat al-Mā’ida is almost a literal translation of a part of the Mishnah Sanhedrin’s text from Talmud. Organized in a descriptive-analytical method, the present article seeks to examine the exact dating of the above works followed by a critique and assessment of Tisdall’s perspective about the borrowing of the above-mentioned verses from the content of the above books. Studies indicate that the theory of the Prophet’s (S.A.W.) impressionability from Jewish teachers is an ill-considered and uncommon probability which suggests Tisdall’s lack of mastery of the Muslims’ narrative and historic texts. Similarly, the sources that he claims to have been the basis for the above verses have not been mooted in the time of the Prophet (S.A.W.) and dating of some of them is evidently baseless. In verse 23 of Sūrat al-Mā’ida, the Qur’an has stated a concept farther beyond, more general, and more profound than what Mishnah Sanhedrin has pointed out and does not correspond with Tisdall’s perspective.

Interpretation is one of the mysterious vocabularies in the Holy Quran which also plays an important role in understanding the teachings of the Qur’an. An overview of the history of interpretation by the Qur’anic scholars indicates that this specific term has undergone many vicissitudes in the spectrum of its definition, and the verses of the Qur’an and numerous narratives have influenced its secrecy. The present article which is structured though descriptive analytic method seeks to examine the views of Ayatollah Ma’rfat and Ibn Shahr Ashshub Mazandarani on this issue and to do analysis on that. Reviewing the definition of interpretation and evaluating its exegesis function from the perspective of these two Quranic scholars, demonstrates considerable commons and differences between them. Studies show that Ibn Shahrashub, unlike Ayatollah Marefat who considers lexical and terminological definitions for ‘interpretation’, has not explicitly defined this technical term, and as the first exegetes, considers the interpretation the same as exegesis, and by referring to reliable criteria, he has been devoted to explain the difficult to understand verses of the Qur’an. Ayatollah Marefat has also made great efforts in recognizing the exegesis and presenting its exact meaning from the Shia point of view, in which this semantics can be based on the verses, narrations and readings of past exegetes, a new page of the vicissitude scene in definition of this mysterious term is opened.

One of the hadith about the occasions of revelation of surat al-Falaq and al-Nas is the saying by the Jewish Labid ibn Asam about magic of Prophet Muhammad (PBUH). According tothis hadith, a person called Labid ibn Asam bewitched Prophet Muhammad by blowing into eleven nodes and Prophet was sick because of this magic. Afterwards, God revealed surat al-Falaq and al-Nas to Prophet to heal him. The present research, which was carried out using the descriptive-analytical method, aimed at survey the “sand and text” of this hadiths in Shiite and Sunni sources. Investigations indicated that this hadith was mentioned in different hadith sources and exegetical sources of the two sects in different forms and all of these references suffer a weakness in sanad. In addition, the contents of these hadiths due to contradictions in their textual contents and conflict with the Quran, Prophet’s dignity, his infallibility, and historic facts, cause anxiety and distress and are not unreliable.

Scholars studying Quran have considered «interpretive traditions» as an important source of exegesis، and have referred to it at times of elaborating the verses. Interpretive traditions are those which in one way or other deal with elucidating the sense، meaning and denotation of the Quranic verses. In this article Ibn Shahr Ashub’s «Mutashabih al-Quran» has been scrutinized for different types of «interpretive traditions»، analyzing their most important functions along with their application based on precise examples. The conclusions reached in the study are as follows: although the author has not widely used interpretive traditions، he has made his effort to best use these traditions for a proper clarification of the verses with the intention of reaching the most accurate interpretation revealing the real purpose of the divine message.

After the Holy Prophet's passing away and due to the expansion of conquests of Islamic world, new intellectual and ideological schools and sects emerged, each of which relied on the Holy Quran to prove their own beliefs and provided incorrect esoteric commentaries and exegeses. This made Shia scholars to resolve existing doubts and deviations in this regard through presenting Shia standpoint. Ibn Shahr Ashub Mazandarani is one the scholars who has greatly helped to promote invaluable teachings of Islam and the Holy Quran by writing valuable works, thus he has played a significant role in defending genuine beliefs of Shia. Using a descriptive-analytical method, the present paper seeks to analyze his commentary-theological views and his way of confrontation with such groups as Mutazilites, Determinists, Attributists, Anthropomorphists, Asharites, extremists, Ismaililtes, Zaidites, Kaysanites and Kharejites through scrutinizing his book "Motashabeh al-Quran and Mokhtalefah". The results show that he has studied and criticized the views of other theological schools with reference to "the judgement of reason, Quranic verses, hadiths, Arabic literature and historical documents".

Background and Undoubtedly، breast milk is the best food for the baby in the first months of the birth and breastfeeding is one of blessings and gifts that God has physiologically bestowed human beings during the first two years of their lives. The mechanism and plan of this important issue have been processed by using many verses of Quran. Quran orders the parents especially mothers not to deprive their children of this blessing because breast milk is the unique and perfect food in the promotion of mental health and physical growth، optimal development of children and increasing of emotional relationships in society. The aim of this cross-sectional study was to investigate and analyze comparatively the «breast milk» from the approach of Qur''an and some scientific and medical results. Therefore، this research was performed using verses of Qur''an، authentic hadiths، medical books and scientific papers. Several verses of Qur''an emphasize the importance of mother''s milk and the important issues such as foremilk or colostrums، priorities for mother to breastfeed the infant، consultation in the breast-feeding process، the optimal duration of breastfeeding and bonding relationships between infants and lactiferous were mentioned in the verses of God with special delicacy. Medical texts as well as Qur''an emphasize the importance of breastfeeding. The study shows that the best nutrition for infants is breast milk and indirect breastfeeding from the breast provides rights. It is necessary for mothers not to deprive the children of their rights for two years in order to preserve the physical and mental health of them.

One of the outstanding works about allegorical and difficult Quranic verses is 'Mutashabih ul-Quran wa Al-mukhtalif Fih' by Mohammad Ibn Ali Ibn Shahr Ashub Mazandarani. In this book, he has analyzed the Quranic allegorical verses in distinct topics and the domain of his discussions revolve around various topics such as belief principles, religious commandments, and Quranic sciences. He sees allegorical verses from three viewpoints including: having dispute in religious affairs, contradictory verses, and those verses from which two or several meanings could be received and they need to be understood on the more correct meaning. Relying on the mentioned book, the paper attempts to investigate Ibn Shahr Ashub's commentary of the allegorical and difficult verses. According to the findings of the study, one could find out that he has corrected the available suspicions and deviations related to this topic and has eliminated the ambiguities of these verses by using various methods and scholarly orientation.

Undoubtedly, pious scholars of Islam as the successors of the Prophet (p.b.u.h.) and the infallible Imams (a.s.) are the only individuals who have vast knowledge of the interpretation and explication of the Holy Quran. Muhammad ibn-e Ali ibn-e Shahr-Ashub Sarvi Mazandarani is one of the great scholars who has contributed a lot to the promotion of the valuable teachings of Islam and the Holy Quran by authoring a number of admirable books. Motashabeh al-Quran is one of his precious works authored in the field of interpretation of the Quran. It is a two-volume, rich work carrying a full load of Quranic themes and discussions on the ambiguous and complicated verses of the Holy Quran. In this study, an attempt has been made to carefully examine and evaluate some of the interpretation techniques utilized by ibn-e Shahr-Ashub to explicate the Devine verses. The findings of the this study suggest that the most significant interpretation techniques and types utilized by the author of Motashabeh al-Quran are utilization of the verses related to a single issue, use of the syntactic rules of Arabic language, employment of interpretive narrations, benefitting from the revelation circumstances of verses, reference to the consensus among interpreters, explication of the meaning of the single words of verses, benefiting from the surface of verses, reference to the non-manifest meaning of verses, criticism of narrations, pointing out manifestations of verses, reference to credibility of wisdom, interpretation of the verses of prescripts, explanation of the rhetorical address and utilization of the literary figures in the Quran.

The issue of the inscription of the Qur’an is one of the most vital and debated issue in the history of the Qur’an and among the scholar of the Qur’anic Sciences. This issue has also inspired some orientalists, having not enough information, to use it to raise uncertainty about the authenticity of the inscription of the Qur’an. In this paper, the views of the orientalists such as of Regis Blachere and Ignaz Goldziher concerning the inscription of the Qur’an have been mentioned and then, their doubts about ignoring some part of the revelation through the Prophet, suspicion concerning some of the inscribers of the Qur’an, Prophet being amnesic, differences of letters and etc have been examined and analysed. Furthermore, with reference to the Qur’anic verses about the Qur’an being immune from any kind of alteration and with reference to the hadith that prove that the Qur’an had been scripted during the lifetime of the Prophet by inscribers under his supervision, and observation and by proving the prophet not being amnesic, all these suspicion have been responded.

One of the methods for Quranic commentary is nowadays regarded as Quran to Quran commentary method. The method is originally known to be that of the Prophet and Immams when commenting holey Quran. The study includes a brief comparison between Al-Tafsir ul-Qurani lil-Quran and Al-Mizan fi tafsir al-Quran respectively by Abdolkarim Khatib and Mohammadhosein Tabatabaie. As the commentators have used Quran to Quran method of commentary, the paper has intended to study some of the former‘s commentary views with those of the latter‘s comparatively. Though the commentators have used the same method, the former has based his approach more upon thinking over Quranic verses and free reasoning, without any attention to prophetic traditions and to the views of other commentators.