فهرست مطالب مونا امانی پور

Legitimacy of the Council as a rational and necessary principle is accepted by all experts. In the meantime, the serious question is whether the theory resulting from the consultation is binding and its implementation is obligatory on the ruler or on the Ummah. Or that consultation is not binding and is done only to get to know people's opinion and please their hearts. Some people believe that since there is no firm content in the Qur'an, it is not possible to rule on the validity of the consultation results. In the meantime, what has added to the disagreement of commentators regarding the scope of Shura is the explanation of the word "order" in verse 38 of Shura and 159 of Al-Imran. However, by examining the appearance of verses referring to the four areas of consultation in the Qur'an, consultation is not considered as a matter of guidance and moral advice. Also, by distinguishing the scope of consultation, we find that consultation is permissible only in matters where there is no binding ruling in religion. As the Prophet (pbuh) consulted with the people in non-essential matters to promote the culture of participation and taught the people the necessity of it in a way, based on the verse regarding the governmental sphere. On the other hand, they were not required to consult in matters of classification and specific and unchangeable rulings, either in the decision-making stage or the decision-making stage.

Examining the narrations of Imam Ali (AS), we find that the word world in his view is one of the multifaceted concepts. The practical domains of the world in Nahj al-Balaghah sometimes pay attention to the signs of the world and sometimes explain the instrumental nature of the world. In some cases, it refers to the dependence of material beings in comparison with the divine essence. Sometimes he tries to describe the relationship between the value of this world and the hereafter. In some places, with various expressive methods, the central goal of the world apart from the hereafter has been mentioned. After careful consideration of these approaches, we find that the world valuation criterion does not extend to all existing attitudes. As the verse approach is related to natures and formations. The kind of relativity as opposed to the application of the relativistic approach also expresses the general and natural state and reminds us of an obvious and familiar reality in the mind. The centrality of instrumentalist, goal-oriented and relativistic attitudes towards the truth of the relativistic approach is based on the quality of human interaction with the world and can therefore be evaluated.

Poverty is one of the most prominent socio-economic disturbances, requiring various policies in numerous fields to solve it. One of the prerequisites for the success of these policies is their design based on the precise identification of causes. In this research, authors, through collecting data in a library form and describing and analyzing their content, have comparatively investigated the views of Amir al-Mu'minin (AS) and the three schools of liberalism, socialism, and welfare state about the causes of poverty. This article aims to design and implement the most efficient and appropriate policies while revealing the reason for the similarities and differences of poverty alleviation policies. According to the findings of the research, the cause of poverty from Amir al-Mu'minin's (AS) point of view is not focused on individual shortcomings as mentioned by liberalism, nor on structural defects as mentioned by socialism; instead, like the welfare state, it pays attention to both aspects. Despite this, according to Amir al-Mu'minin's (AS) approach, some causes of poverty in the three schools of liberalism, socialism, and welfare state are acceptable, and some are unaccepta

The book Sharḥ Uṣūl al-Kāfī (Arabic: شرح اصول ٱلکافی, al-Kāfī, literally "The Sufficient") is written by Mullā Ṣadrā (Persian: ملا صدرا), a Shiite theologian philosopher in the 11th century, in which he has examined and explained the document and the text of the traditions of Uṣūl al-Kāfī (Arabic: اصول ٱلکافی). Some scholars believe that Ṣadr al- Muti'allihīn (Arabic: صدر المتالهین, authority of divine philosophers), despite being prominent in the field of philosophy and wisdom, is not proficient in the field of hierarchy of ḥadīth document and Rijāl [biographical evaluation or biography and criticism of traditionists], while extracting the types of documented and evidence study of aḥādīth (Arabic: احادیث, singular: ḥadīth) in Mullā Ṣadrā's Sharḥ (literally means "explanation" or "expounding of" usually used in commentaries on non-Qur'anic works) have criticized this view and shows his expertise in the discussions of hierarchy of ḥadīth document and Rijāl [biographical evaluation or biography and criticism of traditionists]. Mullā Ṣadrā's documentary reviews are mostly based on the topics of Rijāl science and science of critical study of transmission of tradition (Arabic: علم الدرایه). Identifying the identity of the narrator (transmitter), knowing the narrator's status, commenting on the sayings of Rijāl, determining the name of the Infallible (Arabic: المعصوم, al-Maʿṣūm) and determining the type of ḥadīth are the most important efforts of Ṣadrā in examining hierarchy of aḥādīth document. He has also cited numerous earlier and posterior Rijāl sources in his studies, some of which he has seen directly and some indirectly contrary to the views of some scholars about the sources of Mullā Ṣadrā's Rijāl.

A study of the discussions of the book Sharḥ uṣūl al-kāfī reveals that Mullā Ṣadrā has tried in this book to interpret Imāmah (leadership) and its nature – as a position appointed by God – based on the truths in the words of the Infallible Imams. In spite of the rational and shar‘ī nature of the concept of Imāmah and the different approaches to it, Mullā Ṣadrā has never provided a human-oriented and non-divine interpretation of this position. Rather, through granting principliality and attending to the narrative and Kalāmi beliefs in Shi‘ism, he emphasizes the ultra-human and divine status of this position when explaining the narrations in kitāb al-ḥujjah as a section of al-Kāfī. When discussing the concept of Imāmah and while posing and criticizing the views of various Islamic sects regarding the problem of appointment, Mullā Ṣadrā acknowledges that the existence of Imam is necessary based on the principle of the noblest possibility. Moreover, he refers to certain features and privileges in order to demonstrate that Imām is the proof of God.

Al-Minar is considered to be of the most outstanding interpretations of the Sunnis during contemporary century having rational- social orientation. The roots of the authors' rational viewcan be traced back to their reformist ideas. Abdoh and Rashid Reza's emphasis on returning to Quran and rereading the Islamic tradition in conformity with the current needs of the society have culminated in their increasing interest in rationalism- the issue in which extremism has resulted in unreasonable and personal interpretations. Investigating and analyzing the content of Al-Minar interpretation, this study, illustrating  the experimental nature of rationalism of Aboh and Rashid Reza, tends to discover the fpoundations of rationalism in Al-Minar interpretation and inspect its flaws. According to the obtained results, the authors of this interpretation have tendency towards experimental intellect and severely disagree philosophical intellect. Of the most noteworthy principles of rational orientation in Al-Minar, coordination between Quran and the experimental findings as well as denial of traditionalism following imitation avoidance in Al-Minar could be named. In addition, of the most outstanding forms of intellectualism in Al-Minar, one can refer to material and sense-oriented interpretations plus Salafi approach. These flaws which have penetrated Al-Minar following Abdoh's life have given a dual approach to this interpretation.

One of the useful views regarding the expansibility of meaning in the Qur’an is rooted in the theory of “coining words for spirits of meaning”. This view originates in a gnostic principle based on which the vertical levels of the meanings of words have a single spirit that applies to all referents in the real sense of the word. Through expanding sensible and material concepts to meta-gnostic meanings, the advocates of the principle of the spirit of meaning maintain that the features originated in the referents of words cannot affect the real meaning because the signified objects of words are general. Accordingly, the truth of words can be applied to all levels of meaning from the level of hidden truth to a lower level which is comprehensible to all. The followers of this theory consider “expanded concept” to be a level of word meaning without rejecting the common understanding of the lexical meanings of words. In this paper, the writers have examined the defects of the theory of the spirit of meaning through an accurate analysis of its nature and extracting its principles from the various interpretations provided by its advocates. The disagreement with predicating predicate adjectives on metaphoric expressions, concentration on objective affairs in word semantics, and lack of attention to new linguistic views are among the most important defects of this theory.

Poverty has been counted among the most notable socio-economic problems whose destructive and vast effects has provoked the policy-makers in different fields to suggest and perform various policies for destroying it. The first step of the policies lies in recognizing the poverty-stricken, the fact that given ambiguity in poverty limit may not be established. As is understood, the limit of poverty is also affected by different approaches of measuring poverty and its indicator. The paper, applying descriptive and analytical method, has intended to explain Imam Ali`s view on the limit of poverty and the agents affecting it. Imam Ali (a) has viewed the limit of poverty to be subsistent requirements for life, kifaf. The limit of poverty is considered to be in proportion to need, In the field of consumption, near to moderation and justice and being in proportion to spiritual and bodily qualities and official and personal position etc. in this way, contrary to the current concept of absolute and relative line of poverty, the limit of poverty may not be viewed to be the same for all cases; rather, it is relative and personal.

One of the major attempts of Shia scholars in the field of Hadith is writing commentaries on the honourable book of “Kafi”. This was formed on the beginning of 11th century AD with the aim of explaining the real and applied meaning of Hadith among Hadith sciences. “Sharh Osul Kafi” written by Sadr al-Din Muhammad al-Shirazi the theologian philosopher is the most significant and profound commentary of “Osul al-Kafi”. Commentator’s effort to place the text in the narrative description refers to his high notion in the field of Hadith. Molla Sadra has used all possible scientific instruments for internal and external criticism of Hadith. He has collected literary topics such as morphology, syntax and rhetorical sciences to understand the outward of the narration and has tried his best to study and explain the difficult and unknown narrations. His work shows his ability in literal and gives a noble position to what he has done.