کاوس روحی

Imam Ali (a.s) is one of the influential personalities of the Islamic world who played a very important role in the formation of Islam and the Islamic government. An examination of his personality and Seerah can indicate his role in the vital period of Islam. This article examines the Seerah of Imam Ali (a.s) emphasising on the time of the Prophet (s.a.w) in Sahih Bukhari and Muslim, with a narrative-historical approach. After a critical analysis of the narrative-historical documents of Sahih Bukhari and Muslim, It has been concluded that these two Sunni narrators, compared to other Sunni narrators and historians, have quoted the Seerah of Imam Ali's (a.s) less than others and have tried to show his Seerah as incomplete and distorted. They have not narrated some of the important events of his biography, and what they have quoted not only is not different from other companions of holy prophet (s.a.w) but also in some cases, is even more incomplete and distorted

Imam Hasan’s reconciliation with Movie in the year 40 is a defining moment in the early history of Islam. This event changed the structure of Islamic governments from caliphate to monarchy. Therefore, historians and hadith scholars have placed this issue at the center of their attention and investigated the reasons behind it from the perspective of their own religious or political stances. The current paper first studies the philosophy of this reconciliation up to the seventh century with reference to Sunni and Shia writings. It then takes a critical analytical stance toward narratives and historical accounts. Finally, the current research concludes that Shia and Sunni scholars looked at this reconciliation from different perspectives and offered differing analyses and reasons. The current article finds that both Shia and Sunni scholars concur that Imam Hasan’s reconciliation emenated from Imam’s decision to protect the interests of Muslims. However, sunni and Shia historians single out different backgrounds for this major decision

The subject of the throne and its related issues is one of the most complicated issues in the sublime Qur'anic knowledge issues which has been mentioned in different verses including the verse 17 of Chapter Al-Hāqqah. In this verse, the issue of the eight-fold throne carriers has been addressed, but it is not specified that who these eight-fold carriers of the throne are. Different meanings for the concept of the throne have led to formation of various viewpoints by the exegetes in defining the meaning of the throne carriers. Using a descriptive-analytical method, the authors of this research have analyzed and criticized the exegetes' viewpoints about the reality of the throne and the meaning of its carriers in the verse 17 of Chapter Al-Hāqqah and have concluded that the throne has an external and concrete reality, and is the source of the divine wisdom and the position of the divine actual and administrative knowledge in the universe. Thus, the throne carriers have got a dual reality in the narrations and Qur'anic concepts which address the Sublime God, friends of God and His angels. However, according to different reasons, the eight- fold throne carriers are more likely to be non-angles as mentioned in the verse 17 of Chapter Al-Hāqqah which accords with the verse external meaning and narrations clear statements.

The Holy Quran has mentioned to the philosophy of creation with the term "Belhagh" ("the creation based on the truth) in several verses. The commentators have expressed different perspectives in explaining the philosophy of the world creation under the verses, which in general are: 1. Right creation, 2. Creation with the right words 3. Creation based on wisdom 4. Creation based on justice and fairness 5- Purposeful creation, which these views can be criticized, which among them, the fifth view is correct, due to the principle of “root word” and contrasting the word “right” (Hagh) with a term “falsehood” (Batel) and vain in the Holy Quran. on the other hand, Quadruple; 1-signifying Creation on the unity and fullness of power of God; 2- Creation based on religion and divine duties; 3- Creation based on the interests of the servants and the forgives to them. 4- the creation based on the right goal, which the commentators have expressed these in the determination of the view of purposeful creation. The fourth view (the creation based on the right goal and return again near God), is better than the other views due to considering the meaning of the word “right” and its application and its opposition to “falsehood” in the custom of the Holy Quran and also the content of the relevant verses, the order of the verses of the Holy Qur'an.

From a long time ago, the word "wisdom" has been considered by Islamic scholars as one of the primary meanings in the field of cognition in Quran. On the other hand, wisdom can be considered as a universal concept which broad literature has been done around it in contemporary time in west. In this era, this concept has been studied from various dimensions of philosophy, religion, morality, and psychology. In this essay, the Qur'anic concept of wisdom has been analyzed in an asymmetric comparison to the universal concept of wisdom by usage of linguistic evidences, including etymology of wisdom and its syntagmatic and contextual relations in Quran. The results indicate that the Qur'anic concept of wisdom continuing its Semitic conception is a constructed concept with a great sense of knowledge which corresponds to the universal concept defined in the form of the theory of “confrontation between human-oriented and speech-oriented”. This constructed concept implies a great relationship between science and practice and practical knowledge such as skill. In the Qur'an, wisdom has been used in two different concepts: a) a moral character and an anthropological ability in dealing with life in general; and b) the collection of teachings that are result of this ability. The first concept is a scarce gem that the Almighty God gives merely to his special servants, however the second concept is set of teachings issued by the wise God and wise human for guidance of people. Most of these teachings are moral advises that relies on theoretical cognition stated in brief.

Wahhabism is a political-intellectual stream that has emerged in the last century. This trend has emerged from the perspective of the Quran and, like any school of thought, relied on the basics and assumptions, and the first step is to survey of the correctness or inaccuracy of a thought, analysis, and critique of its foundations. In an attempt to determine the validity of the Wahhabism pretexts based on Allamah Tabatabai (RA)'s ideas in the commentary of al-Mizan, this paper examines the foundations of Wahhabism's beliefs and concluded that Wahhabism, by believing in the absolute authority of the appearances of the Quran and the empowerment the single message of the Companions and Follower of the believes and the Confrontation of wisdom and the metanymy Denial, as well as with the misunderstanding of the meanings of monotheism, polytheism and worship, has gone astray.

One of the doubts about content of the honorable book Nahj al-Balaghah is Death- reminding and Life-aversion in an excessive mode .According some scientists some contents of Nahj al-Balagha about living ascetic life style, leaving belonging to life and also some content about Death- reminding as a gateway to the other world are formed under influence of Christian monasticism or Sofia orientation and have no precedent to beginning of Islam. This article figures on utilizing Analytical descriptive method and with analyzing the social conditions and requirements for the time of issuing sermons and suspected letters, while proving the unfounded suspicion , this fact makes clear that not only this is not extremist but also its induction by Imam Muslims community is considered necessary and appropriate. Because trends to worldliness and materialism, among the properties and laity of that time is see.

The holy Quran has dealt with women`s adornment and its decree in 33 of Ahzab and 60 of Nur. The proposed definitions from the commentators and jurisprudents are various but similar to each other. This paper intends to explain the concept and limit of adornment precisely. Analysis of adornment elements indicates that the domain of women’s adornment is wider than manifesting embellishment and adornment of their coverage and includes other manifestations such as adornment in behavior, speech content, etc. and any kind of showing off including dressing, behavior and the content of speech from women in front of unlawful men that may cause committing sin is deemed as adornment.