محمدهادی امین ناجی

Many of the narrations that have been narrated about the revelation of the surahs are stories that were adapted to the surahs with the least possible meaning without being the reason for the actual revelation of the surahs. The themes of these surahs reveal the cause of revelation of the surahs. and the best criteria for evaluating the narrations of the descent are considered to be given under the surahs. One of the surahs that has such a situation is Surah Layl. The narrations mentioned about the revelation of Surah Layl are not consistent with the appearance and context of the verses of this Surah and even similar themes in the preceding and following Surahs according to the order of revelation. This Surah is called "Surah wal Layl, Surah Abi Bakr" in Sunni traditions and it is known about Abu Bakr's charity and in proving his excellence and caliphate, but in the Shia narrations, it is mentioned that it is about the charity of Imam Ali (as) or Abu. However, considering the outward and context of the verses of this surah, as well as the similar themes of the surahs before and after it, in terms of the order of revelation, indicates that this surah cannot be applied to anyone except the Prophet Mohammad (pbuh).

In the text of the Holy Quran and the Bible, it is emphasized that God is invisible and cannot be seen by the eyes. There is a distinction in that while the Old Testament does not regard God as merely a mental entity, it acknowledges a direct presence of God in speaking to humans through specific verses and signs. The vision represented in the Quran is used to explain the perception of events and the manifestation of human actions on the Day of Judgment, whereas the vision in bodily form regarding seeing God exists in the Two Testaments. The language of the Holy Quran cannot be influenced by the language of the Bible, although there are similarities in some instances. Ultimately, despite the claims of the Bible regarding the invisibility of God, their descriptions often suggest a corporeal image. However, the Quran explicitly denies the embodiment and vision of God Almighty, and instances discussing sight are often interpreted as a denial of sight.

Understanding the truth of the language of the Qur'an requires complete thinking in the "intratextual" and "extratextual" challenges of this holy book. This article, by entering the field of "hermeneutics", while overviewing this science, has criticized and evaluated the most serious doubts and challenges of "textual hermeneutics" (specifically: philosophical hermeneutics), and tried to solve them with adjusting the view, or rejecting doubts, in order to open the way for a hermeneutic that is compatible with the classic view of Islam on the category of understanding and interpretation. According to the fixed principles and the absolutist nature of the Islamic religion, and the strong rational and narrative proofs, the extreme relativistic view of understanding the meaning in the "modern" period, and some of the viewpoints inclined to it in the "post-modern" period, are in complete conflict with the inherent nature of religion, and contradict God's wisdom in sending the "messaging text of the Qur'an" and the” sending of the Messenger". Therefore, establishing the language of this book on the unclear and shaky principles of understanding in these periods is ruled out. On the other hand, adjusting the view based on absolutist and methodical hermeneutics in the Classical and Neoclassical or even Preclassical periods, is the only way to achieve a suitable hermeneutic for the book of the Qur'an. However, the specific differences between the Qur'an and other books, require the establishment of a "special and appropriate hermeneutic for this book".

The affirmations of the Islamic intellectual system and the existence of differences and divisions among Muslims in Islamic countries indicate that a great practical and theoretical effort is needed in the field of unity and determination of the foundations and principles, limits, and solutions to remove them on the part of researchers and sympathizers of the religion. Imam Ali (PBUH) was one of the great Islamic personalities based on his position and high rank among Muslims, who played a significant role in creating Islamic unity and removing the division and disunity. Muslims find a new way for unity based on the theories and lifestyle of Imam Ali (PBUH) in Nahj al-Balagha and Islamic religions and parties have gained esteem by reforming relations with non-Islamic societies and provoking political solidarity and unity among Islamic countries and providing the opportunity with the route of political unity among groups in the past. This research, which has been carried out in a descriptiveanalytical method, attempts to express the moderate thoughts and opinions of Imam Ali (PBUH) by avoiding extremes, excesses, and narrowing the area on petrified and bigoted groups on the route of political unity among MuslimsIn addition, Imam Ali (PBUH) adhered to the Holy Qur'an, the Holy Prophet (peace and blessings of God be upon him), referring to those in command, and obeying them and moral virtues and eruditions, and preserving freedom as the most important principles and foundations of the political unity of Muslims. The strength, pride, and material and spiritual integrity of the Islamic Ummah will be achieved.

The Islamic society faced severe deviations after the passing of Prophet Muhammad (PBUH). These deviations led Imam Ali (AS) to criticize the previous caliphs and the influential figures of society. Therefore, from the beginning of his own caliphate, he initiated fundamental political reforms. The main purpose of the present study is to explore the political strategies proposed by Imam Ali (AS) for transitioning from a society of the Ignorance to an Islamic society. Imam Ali (AS) implemented reforms in two fundamental areas to prevent deviations; rectify the Islamic society, and eradicate the practices of ignorance. He introduced the qualities of Islamic rulers and officials, as well as a method of governance, to foster social cohesion. Imam Ali (AS) emphasized the selection of rulers and leaders based on the principles of the Quran and the Sunnah of  Prophet Muhammad (PBUH). These selections should have public acceptance and be in accordance with the Quran and the Prophet's traditions; Imam Ali (AS), was the most informed and influential person about the Quran and the Prophet's Sunnah.

Implementing musical melodies in the Recitation of the Holy Qur’an and its impact on the semantic change of the verses is a significant issue though less attended by Qur’ani communities, despite its importance. The goal of this study is to investigate the role of melodies in the semantic change of the verses while reciting the Holy Qur’an. The main question of the research is “What is the relationship between the musical melodies and tones, and recitation of The Qur’an and the change of meaning? This is a study research and it has been conducted based on a researcher-made questionnaire. According to the data, the spider chart and statistical percentages achieved from the items (Likert scale), the relationship between the variables, the above-average percentage indicated and analysis of the outcome of the combination of the verses and the structure of the performed melodies derived, this is proven that each of the musical melodies has its own specific and independent nature, and implementing them in recitation will have influential role in the conceptual change and meaning comprehension of the verses. The gained findings prove that musical melodies have a direct impact on the change of the verses’ meaning and using the best of recitation techniques will have an increased effect in comprehending the meaning of the verses.

The concept of divine supervision is one of the essential topics that has a fundamental application in humanities and the foundations of epistemology. In the political and religious sermons of Nahj al-Balaghah, attention has been paid to the concept of divine supervision and its types. Therefore, the present study uses the descriptive-analytical method to investigate the types of divine supervision and its various words in the political sermons of Nahj al-Balaghah. In this review, an attempt will be made to analyze and recover the different types and areas of divine supervision according to the space and socio-cultural structure of this sermon; finally, what authors obtained from this analysis is that Imam Ali (AS) in Nahj al-Balaghah presented divine supervision from a dual perspective. First is public supervision, which includes God's supervision over all humans, and the other is God's special supervision, which is dedicated to rulers, agents, and politicians. These supervisions are expressed with specific goals and vocabulary in these sermons. In the end, a comparison is made between supervision in Nahj al-Balaghah and the 360-degree feedback process.

Kamāl al-Dīn ‘Abd al-Razzāq Kāshānī (d. 736) was a mystic and commentator in the 8th century, from whom several works in the field of Quranic interpretation are available today. His mystical approach influenced his interpretive approaches and led him to write a commentary unique in its time, entitled Haqā’q al-Ta’wīl fī Daqā’q al-Tanzīl. This commentary is considered valid, although its theoretical foundations have not yet been recognized. Therefore, this article analyzes and explains the main theoretical foundations of ‘Abd al-Razzāq, including the following: The belief in the expressive miracles of the Qur'an, the use of tropes in the Qur'an, the interdependence of verses in expressing their meanings, the need to interpret verses, the validity of different readings of the Qur'an, and the need to deal with the reasons for the revelation of verses are important interpretive foundations of ‘Abdul Razzāq. His work consists of lexical, literary, and interpretive details. By emphasizing trope and interpretation through the Sufi mystical approach, he dealt with the formation of interpretations about figurative meanings and symbolic concepts in some verses.

Undoubtedly, slips of spiritual health are diseases and abnormal injuries that cause disorders, disorders and social disorders and lead to degeneration, oppression and regression of society, which are usually Every human community, large and small, is struggling with these plagues and slips.

This study is based on the Holy Quran and Nahj al-Balaghah and authentic hadith books by research, analytical-descriptive method.

Imam Ali (pbuh) lived in the atmosphere of that day in Kufa and its environs with various ups and downs and various challenges with various people, and with his divine and indefatigable personality about the examples of slips, causes, and ways to deal with They have mentioned extensive and instructive material in Nahj al-Balaghah and Gharr al-Hakam and in Dar alKalam with their expression and expression, which in this article have components such as: arrogance and selfmagnification, misplaced prejudices, aggression, narcissism. , Superstition, restriction of liberties and tyranny have been obtained and presented.

The present study showed that the slips of spiritual health in the words of Amir al-mu'minin Ali (as) can be used as a complete model of a healthy spiritual life for the pathology of spiritual health to reform humanity.

Typology seeks to organize phenomena into a coherent set by presuming specific criteria. Albert Brimo describes method-based typology, which is based on one method and, in practice, offers a specific typology on three different grounds. One of the foundations he emphasizes is functionalist typology. For this purpose, the present study, using typology based on the Brimo method, seeks to answer the question: what is the use of interpretive hadiths in the interpretation of Majma 'alBayan, and their statistical distribution in this type of interpretation? The research method is descriptive-explanatory-analytical, and the tools for collecting data are the volumes of Majma 'al-Bayan and all written and electronic sources with typological topics and analysis and study of interpretive narrations. In this regard, all interpretive narratives of Majma 'al-Bayan were classified based on functionalist typology. Functionalist typology, which determines the type of services of hadiths related to the Qur'an, includes cognitive, literary-lexical, explanatory, and constitutive-legislative functions. The present study's findings showed that 2385 interpretive narratives were located under the four functions, twelve main types, and thirty-four sub-types. Narratives with explanatory function, with 65%, had the highest number; the Cognitive function was 27%, the literary function was 5%, and the constitutive-legislative function was 3%. The research results indicate the classification and order of narrations in the interpretation of Majma 'al-Bayan. The explanatory role of interpretive narratives is more evident than other functions, which were examined and presented in line with the view of the interpreter of Majma' al-Bayyan.

Incarnation of actions in the meaning of coming into form, body and body of nonmaterial beings such as beliefs, morals, attributes (intentions) and human actions and works in resurrection. Regarding the importance of the topic (as mentioned in the words of Muslim thinkers), it is enough that it is a theological and philosophical term and is considered one of the topics of resurrection. Until the 10th century of Hijri, this theory had opponents among the Muhaddithists, until Sheikh Baha and Mulla Sadra looked at the issue with a positive view and tried to explain and expand it. What the mystics and people of taste have said about this is close to the opinion of the same group of supporters. In this article, the opinion of the supporters can be seen clearly and clearly in the words of Imam Ali (a.s.), that a person's actions will be presented to him in the hereafter and will come to light, and in other words, it will be his goal, that is, what the servants in this world do. what they do will be in front of their eyes in the hereafter, on this basis, the factors of human happiness and unhappiness arise from within his soul rather than what comes to him from outside. The direction that comes from studying the book of Nahj alBalagha and the commentary on it.

This article seeks to discover and reconstruct the dominant discourse in Muslim society at the beginning of Imam Ali’s governance. To reconstructing the speeches of Ali(as) during the acute days of starting a new way of governing the society implies passing away from the first meaning of his propositions toward the level of concealed political indications within the texts. At that level, one can discover the sociopolitical context of the texts that forms the beliefs and practices of people as the direct audiences of Ali(as)’s speeches. We concentrated on the most repeated principle in his speeches that can be called as the principle of maintaining God’s Limits. A critical discourse analyze of Ali(as)’s public speeches during his first days of ruling uncovers the dominant discourse in his society and how he has used »speaking« as a tool to struggle against that discourse, and to develop a different religious political discourse. The dominant discourse at that time shows deviations from Qur’an and the prophetic tradition, twentyfive years after the demise of the Prophet (PBUH). At the beginning of his government, Ali endeavored to reform these deviations with his special discourse which is characterized by his verbal and behavioral commitment to the book and tradition of the Prophet. In this research, parts of Ali's speech in NahjulBalagha, which are of general aspect and have been delivered in Dhu alHijjah 35 AH, have been examined by the method of »critical discourse analysis«, focusing on principle of maintaining God’s limits. The results show that Ali's discourse is first and foremost based on awakening the society and making people aware. Then his discourse indicates his motivation for competency, peoplecenteredness, equality of all in public property, as well as affection and mercy _whereas the discourse governing the atmosphere of society is exactly the opposite of the discourse of Ali (AS)

The comparison of Allameh Tabatabai's and Jarallah Zamakhshari's views regarding the "multidimensionality of the language of the Qur'an" and their interpretation methods in order to discover the inner meanings of the verses has been discussed. Allameh Tabatabai, while believing in the special and unique style of the Holy Qur'an, which causes its meaning to be not limited to the appearance, but to have deep inner meanings and inner layers, as a commentator, he tried to touch the inner meanings of God's word with methods Find. Although Zamakhshari did not directly refer to the multidimensionality of the language of the Qur'an, referring to his works shows that he also tried to go beyond the external meanings of the verses and reach the inner meanings in several ways. The wide range of methods and sciences used in both interpretations of al-Mizan and Al-Kashaf makes it difficult to review all of them, some of these methods that were reviewed in the present study are: description and explanation of words, use of literary and rhetorical sciences such as Metaphor, allusion and simile, reference to different narrations and readings. Despite minor differences in the interpretation methods of al-Mizan and al-Kashaf, both commentators have tried to reach the vast and different dimensions of the verses of God's Word by using different sciences.

The aim of the present article is explaining the views of Imam Ali (AS) on the methods of achieving economic justice in the market system. The method of the article is descriptive-analytical. The economic way of Imam Ali's government is also working in contemporary society by establishing the necessary groundwork and observing its requirements, and it is possible to solve economic problems by updating methods and relying on those principles. Poverty has been strongly condemned in the teachings of Nahj-ol-Balaghah, and the elimination of it has been introduced as a platform for creating justice. According to the teachings of Ali (AS), the market system needs to be Organized precisely, competitive and intelligent, and continuous monitoring of all guilds is one of the most important duties of officials. Illegal economic activities damage the market and harm everyone by preventing people from doing business activities. Governmental officials should refrain from pricing goods and, in addition to creat a cultural and educational environment for all, especially economic actors and marketers, design comprehensive systems in which the supply and demand system - from production to consumption - are precisely managed so that all transactions becomes transparent and ascertain economic justice.

Nahj-al Balaghah, a pattern of divine man’s speech incorporates various types and templates of talking to God. Since Imam Ali (AS) paid special attention to admiration in diverse contexts, we have selected some of his praise expressions as the statistical society by which he used them to deal with people and his corps before they would face the Qasetins {Qasetins are said to have gone to war with Imam Ali (AS)}.The praise expressions mentioned all across Nahj-al Balaghah are considered as speech actions which have been studied by descriptive-analytical method and also obtained from library sources. At first it seemed that these speech actions merely contain an interpretation and/or a single emotional aspect (thanksgiving), but after surveying the formal and superficial structure of the expressions, it became evident that each of his speech action holds multiple interpretations and aspects and that the Imam has made use of hidden and complex expressions to explain the meaning and encourage the reader.In applying this theory, one observes that emotional, persuasive and expressive actions have the highest frequency respectively and declarative and obligatory actions have not been used for the sole reason that praise expressions carry emotions. Imam Ali (AS) has always expressed his feelings on the Greatness of God, the attributes of Divine beauty and glory, and His unlimited blessings, which has the highest frequency. The persuasive and declarative actions that were taken were meant to establish relations among his corps, to encourage them and give them fervor to face the enemy in the battlefield along with creating deep and correct knowledge of the corps about God, His Divine power, blessings, grace, favors, life, death and enemy have the highest frequency.

One of the main factors that cause the devil to interfere in human thoughts and actions and affect it is exaggeration in religion. One of the most important threats to religion in every day is misconceptions in this area. One of the most important religious misconceptions is exaggerated beliefs and thoughts. These beliefs can have adverse consequences in various areas related to religion, including a kind of baseless conflict between religion and reason or religion and science that arises from some exaggerated beliefs. In Islam, the middle of the first century AH, ie the period of the caliphate of Imam Ali (as), is the origin of the emergence of exaggerated ideas or excesses in religious beliefs among Muslims. Not only did these beliefs not disappear in the following centuries, but they continued on their way, openly and secretly, until in the time of Sadeghin (AS), they became currents that systematically tried to fabricate hadith and promote beliefs. In the present study, by passing an exaggeration from the point of view of the Imams and the books of the Ahl al-Bayt, which sometimes causes methods such as examining the document and trusting the famous sayings and books in recognizing them, are ineffective. Then, by examining and analyzing examples of important hadiths that have been a refuge for exaggerated thoughts so far, the method of discovering exaggerated beliefs, relying on the method that has been emphasized by the Imams (AS), reveals the explanation and rejection of these ideas.

In the hadiths that have been attributed to Imam Ali (to him the highest regards shall be addressed) the verses that expound on the notion of Mahdaviat, have been interpreted and paraphrased. From the typological standpoint regarding interpretations, a larger number of these hadiths fall into the category of verbal and paraphrastic interpretations. Upon studying the relationship between the verses and the narratives regarding Mahdaviat in the light of the intertextuality approach, within different types of interpretation, paraphrastic interpretation can be considered as a form of metatextuality and verbal interpretation as a form of intertextuality which studies the co-presence of two texts within one work. Therefore, the interpretational hadiths of Imam Ali (to him highest regards shall be addressed) can be considered as the interpretive or paraphrastic texts of the verses of the Quran that are alluded to either in an explicit or in an implicit manner (according to the categorization of the intertextuality approach). In this study, first, the notion of Mahdaviat and the extent to which it has been expounded upon within the verses of the Quran by using the two verse-oriented and approach-oriented methods is determined, and in the next stage, the typological study of the interpretive and paraphrastic interpretations of the words of Imam Ali (to him the highest regards shall be addressed) shall take place. In the main stage of the study, the hadiths that have been attributed to Imam Ali (to him the highest regards shall be addressed) which expound on the notion of Mahdaviat, are studied within two general categories: 1) The hadiths that expound upon the verses of the Quran that detail on the notion of Mahdaviat (an explicit form of intertextuality), 2) The hadiths that expound on the surrounding contexts of Mahdaviat (an implicit form of intertextuality). Within both categories, first, the hadiths are collected, and then they are thoroughly studied in order to find the relationships between the verses and the narratives. The results of this study introduce a plentitude of the interpretive and paraphrastic interpretations of the verses of the Quran that expound on the notion of Mahdaviat, a multitude of the verses that expound on the surrounding contexts of Mahdaviat and studying the relationships between the verses and contexts surrounding the notion of Mahdaviat.

A structural view of Qur'anic surahs is one of the new methods in studying Qur'anic chapters. A way to prove the principle of this issue (not the method of its implementation) is to pay attention to the syntactic connections of the sentences within the Qur’anic surahs. Most syntactic scholars have mentioned 17 roles for sentences, of which the syntactic connection of 16 with other words and sentences is quite clear. It is only the role of the appellant (istīnāfīya) that is discussable. There are a total of three types of appellant sentences; explanatory, expressive and initial. The relation of the explanatory and expressive appellant sentences with before is clear, as it is explanation or clarification of a topic in the previous sentences. However, this is not the case with the initial appellant sentences. Of the 28,495 sentences in the Qur'an (according to the latest practical count), 428 have been claimed to be elementary appellant. The scholars of the Qur'an signing, as they did not see any connection between them and the other sentences, mentioned these cases as preliminary appellants. On the other, their main goal was not to find the connections between all sentences. Carefully examining them, it is proved that there are other roles may be considered for these sentences and the priority is with these roles. Therefore, it seems that there is no sentence in the surahs that its connection to the previous is not clear. Finally, in terms of syntactic communication, the Qur’anic surahs have very strong connections that can be claimed to have a very coherent structure.

The history of ideas is one of the new methods with a historical approach that examines a specific concept and idea, identifies the changes in its components and shows the broadness and restriction it has had and the changes it has undergone throughout the history. The concept of Satan as a historical idea is intertwined with semantics and etymology and has experienced historical changes. The way the lexical substitutes of this concept have been used in the Bible, its various functions of deception, intelligence and experimentation and its dual concrete and abstract quality is a representation of the interaction between believers in this text and other heterogeneous cultures and how it has been transformed. Meanwhile, the holy Quran has provided a special meaning of the concept of Satan in connection with a special discourse system through coherent narration. Using the descriptive and general text analysis methods and focusing on the condition of the practical application of the substitutes of the word Satan in the diachronic narration of the Tanakh and the holy Quran, this study reviews the way this concept has changed.

One of the value concepts in the Qur'an is the concept of "khulud". This study examines the Qur'anic meaning and discovers its semantic layers with the simultaneous semantics based on the analysis of the relations of companionship, substitution and reciprocity of the words Khulud. The burden is on the people of Hell, in about 30 cases, the word "eternity" is associated with "eternity", and in "3" it is about the eternal eternity of the disobedient infidels in Hell. Khulud "emphasizes the necessity of immortality of both groups in heaven and hell. But due to the companionship of Khulud with the divine providence in verses" 105 to 108 "of Surah Hood and verse" 128 "of Surah An'am Therefore, it is possible for the disobedient believers and disobedient infidels to leave hell. The hegemon and the system of hellfire are negative, static and apostate.The main view of the Qur'an on holiness is that the gate of faith is opened to man to get rid of the torment of hell and reach paradise.