فهرست مطالب کمال صحرائی اردکانی

The research issue at hand is the analysis and examination of Mohammad Baqer Behbudi's approach to utilizing natural sciences in understanding and explaining the verses of the Quran, with a re-reading of his performance in understanding the stories of the prophets in the Holy Quran. The dominant approach to the research is qualitative, and a descriptive-analytical method has been used for data collection and analysis. The findings of the research indicate that Behbudi has used a scientific method in understanding the stories of the prophets in the Quran, including the story of Adam's creation, the descent of sperm, the expansion of human progeny on Earth during Noah's time, and the creation of Saleh's she-camel. Behbudi has benefited from the teachings of various sciences, including biology and genetics, astronomy and cosmology, electricity, and medicine, in understanding and explaining some points of these stories. Moreover, one of the most important applications of scientific interpretation from his perspective is to confirm his interpretive perceptions of the verses' content and to respond to ambiguities that have been raised around the content of some verses in the stories of the prophets in the Quran. The results of the research can point to Behbudi's motivations for using new sciences in interpretation, such as distancing and complete disregard for some very weak interpretive statements in explaining the verses of the Holy Quran, as a critical view and demonstrating the harmony between the Quran and science.

The network connection of the surahs of the Qur'an is all about the structural and content relationship between the surahs. In this style of studies, it deals with finding types of connections between non-adjacent but similar surahs, which are known as "the same group". Although one surah may be in the same group with different surahs in various ways, this itself not only does not pose a challenge to the process of these studies, but can also indicate the high potential of the Qur'an in meaning. This study examines the connections of Surah Fath with Surah Nuh, Qadr, and Kawthar, all of which begin with the expression "Ina (meaning indeed)", using a descriptive-analytical method. The findings of the study suggest that there are different types of structural and content connections between these surahs, including good beginning, saj’e, common tone and rhythm, common themes and purpose and they have similar verses in terms of form and content, which strengthens their network connection. Some of the findings of this study are providing the context for better understanding of these surahs of the same group, the better recognition and explanation of the textual structure of the Qur'an, providing the context for expanding the methods of interpreting the Qur'an to the Qur'an and finding similarities in the verses

Examining statements related to power in ancient texts is an approach to understanding the political and management discourses formed in the context of history. Discourse analysis based on power distance can provide a profile of the political and managerial culture dimensions of an organization or society. The symmetrical land of Hijaz, with the formation of Quraysh's commercial trips, witnessed the emergence of the wealth foundation discourse, which temporarily faded with the emergence of Islam and the establishment of the prophetic government in Medina and gave way to another discourse; The new discourse was expanded and promoted in an unprecedented way during the rule of Imam Ali (AS). In the present article, which was organized with the descriptive analytical method based on library sources, two competing discourses were analyzed based on the indicators of power distance, and at the end the following result was obtained: Imam Ali (AS), while challenging the authority of the wealthy elite, opposed hierarchical relationships and advocated for intellectual enlightenment within the political and administrative organization. Fundamentally, he did not believe in maintaining a power distance. Based on this research, the result of adopting these strategies was the creation of an open political space for freely expressing positions and criticisms, meritocracy, and also a serious fight against favoritism in the Alevi government, which was unprecedented in the previous and subsequent governments.

Motivation means excitement and movement and an inner state that empowers human behavior, sets it in motion and guides it towards certain goals. The purpose of this research is to infer and analyze motivational elements in Nahj al-Balagha speeches in order to create or change the behaviors and reactions of the audience. The sermon of Jihad is one of the eloquent speeches and has all kinds of tools and elements that the speaker has given in the form of an epic speech and with a special choice of words to provoke and excite the Kufis and resist the enemy, which is very effective in rousing them and It was able to create an undeniable movement. This research, using descriptive and statistical and inferential analysis, seeks to discover motivational elements at different levels of speech and the merit of creating motivation in the audience. The result of the research shows that at the phonetic level: vowel letters, fluent letters, and dark and bright vowels, and at the grammatical level: known verbs with active grammatical voice, short sentences, and at the rhetorical level: the simile element compared to Other motivational elements have more frequency.

One of the hidden aspects of the differences between Bani Hashem and the Umayyads is the difference in the attitude of these two dynasties to the details of power, including the ‘distance of power’. Power distance, which is of interest to anthropologists, analyzes the distribution and accumulation of political power and the relationship between people and those in power. Hofstede’s cultural dimensions theory has listed this component as one of the six axes of the cultural difference of societies. Emphasizing the issue of power distance, the present study examines historical statements about the behavior of the power of the two Quraysh dynasties and presents an analysis of the role of the dominant viewpoint in each of these two dynasties. According to this research, the desire to be seen as generous, the emphasis on the display of power, ethnocentrism, trying to maintain economic superiority, unconventional and purposeful generosity, and the utilitarian view of others and public property, are the issues that show that Bani Umayyah believed in a great power distance. On the other hand, simple living, a noble view of others and public property, humility, kindness to subordinates, and avoiding tribalism are some of the evidence that show Bani Hashem's emphasis on low power distance. Based on this, it should be said that the difference of opinion about the power distance was the main source of the difference in the attitude of the Umayyad and Hashem families towards the economy, society, and politics.

The pure obedience of the people of Shām to Muʿāwiyah is a special and common language. In some statements of Nahj al-Balāghah, the people of Shām are presented with characteristics such as ignorance, meanness and baseness, violence, vileness, despicable, humiliation and rude servants. Some historians have stated that the reason for the compliance of the people of Shām is lack of intelligence, blind compliance, lack of thought and reflection, indifference to the news and hidden events. This is despite the fact that based on some propositions of Nahj al-Balāghah, the people of Shām are described as orderly, trustworthy, loyal and united, and even Imam Ali (as) wished: “I wish Muawiya would exchange ten Iraqis for one from Shām”. This research is descriptive-analytical, focusing on the Umayyad movement in Shām, and the reason for the pure compliance of the people of Shām. Among the results of this research is that although the people of Shām had special characteristics, but these characteristics were used by the Umayyad movement under the leadership of Muʿāwiyah to use the positive characteristics of the people of Shām by relying on their pre-Islamic beliefs and policies that fit their spirit.

Motivation means stimulating and energizing a person or a group of people to do something, and from a linguistic point of view, it means that the speaker uses all kinds of speech stimuli to lead the audience to create or change behavior. Stylology is a layer of the new branches of linguistics, an approach that by analyzing different linguistic components and how to use them, leads to a more accurate and deeper understanding of the text; Therefore, in the present research, the analysis of motivational elements effective on the mental orientation and behavior of the audience at different levels and layers of speech can be important and necessary. This research aims to infer and analyze motivational elements by referring to the twenty-ninth sermon of Nahj al-Balagheh, using descriptive and analytical methods and library documents and with a layered stylistic approach. The findings of the research show that at the phonetic level, the high frequency of vowels and consonants, at the syntactic level, short sentences and more with participle verbs, at the rhetorical level, similes and contrasts have motivated the text.

The Battle of Jamal was the first war between two large groups of Muslims to take place in Basra. The actions of the men of Basra have had a great impact on the city of Basra and involving the people in withdrawing or participating in the Camel War. In this war, the Basrians were divided into three groups following their men; a group joined the infidels and led many astray; a group withdrew from the war and a small number joined Imam Ali. This article deals with the descriptive approach to the role of the men of Basra in the Battle of Jamal in order to answer the question, considering their position in Basra, what caused the doubts and deviation of the men of Basra from the main path? The results of this article show that the main reasons for the deviation of the people of Basra can be: maintaining personal and tribal interests, seeking power, trusting the infallible leaders, overcoming emotions, tribal prejudices and returning to ignorance.

In the tradition of translating the Holy Qur'an, every translator has used a fixed and clichéd phrase in translating Basmalah. On the other hand, Shia and Sunni commentators, in almost all commentaries, they have attempted to explain this verse only in the basmalah of Surah Ḥamad and have not seen the need to mention anything under the basmalah of other surahs. Among the traditional commentaries, Laṭāif al-ʾIshārāt al-Qushayri and Kashf al-Asrār Meybudi are exceptions, which mention unique explanations under each basmalah that are different from other surahs. In addition, in Kashf al-Asrār, which is dedicated to translation, there are four different types of translations that are unique. This article, which is organized in a descriptive and analytical method, seeks to answer the question why Rashiduddin Meybudi's performance in translation and interpretation is heterogeneous; after analyzing 113 translations and 112 interpretations of the verse tasmīyat in Kashf al-Asrār, the conclusion was reached that although some translations and interpretations are related to the content of the surahs, in most cases, we are faced with a kind of tasteful method based on inner perceptions and enlightenment. In any case, Rashid al-Din Maibdi's behavior indicates that he considered each basmalah to be specific to the same surah; a view that is very close to Shia Imamiyah.

One of the key interpretations in Nahj-ul-Balagha is the expression "Balaghani". This interpretation has been used thirteen times in different contexts. The repetition of this interpretation in different structures with its textual coherence along with the unity of the purpose of reprimand, has made the language an expressive style; which can make the rhetoric of Nahj-ul-Balaghah more visible. In this paper, the descriptive-analytical method, the methods of using “balaghani”, are explained and according to the axes of accompaniment, the concepts derived from the totality of the resulting phrase are analyzed. Gives the expression style of “Balghani” in accompaniment with other words such as "Balghani Anna, faqad Balghni, waqad Balghani, Laqad Balghani, wa laen Balghani Anna, etc." based on a specific subject and purpose with a different structure so that slight differences in each The structure is appropriate to the subject and purpose of the language and is related to the axis of its succession. In addition to this style of expression “balaghani” in the two axes of companionship and succession, in general, has messages that can be considered the most important dimension in the structure of Imam's government.

This research was conducted with the aim of examining profligacy as a behavioral component of lifestyle, using the method of qualitative content analysis and the technique of thematic analysis. Until now research on the subject of profligacy from the Qur’an’s viewpoint has been based on examining some Koranic verses and topic classification of them, and only has presented few facets of profligacy as a separate subject. However, the present research does a systematic and precise examination of the subject of profligacy, whose result is presentation of a coherent analysis of the concept of profligacy from the Koranic perspective. The first stage of the research was a precise study and survey of Koranic verses by using Exegeses Nur Software, through which categories related to the subject of profligacy were extracted and codified. A total of 49 categories related to profligacy were collected as initial data. Then, in the stage of reviewing themes (base themes), after some analysis and examination, 25 categories were obtained. In the next stage, 16 organizing themes (10 minor and 6 major organizing themes) were gained. In the last stage, through selection three categories were finally extracted as macro and principal axes of the ideological vices, social vices, and economic vices. Presentation of a transparent picture of the impact of profligate lifestyle can be referred to as one of the research results.

Human societies’ confrontation with death has been different; In addition to the advice to forget, some cultures, such as Islam, have prescribed death thinking at the top of their teachings. In this article, with the aim of discovering the model of religious death thinking, the thought of Imam Ali (A.S.) and the data of Nahj al-Balagha are studied. The research method is qualitative analysis and "grounded theory" method. First, in the information gathering stage, sentences containing the word "death" and its synonyms were extracted with the help of the Alawites encyclopedia software, and then the resulting data were coded in three stages using the Strauss and Corbin approach. From 142 propositions related to death, 152 primary concepts and 23 main categories were obtained through theoretical and purposeful sampling. In the meantime, the category of "death inevitability" with the highest frequency was chosen as the central category and other categories were discovered and connected to it as causal, contextual and intervening conditions. At the end, the strategies and consequences were obtained and all the categories were presented as a paradigm model.

Death and the way humans facing it differs in various societies. In the present article, with the method of “thematic analysis” and with the six-step pattern of Braun and Clarke, a model for religious morbidity has been provided which focuses on Nahj al-balāgha. The goal of the present study is exploring the quiddity, reason, and quality of death from the perspective of Nahj al-balāgha. First, by choosing the explicit theme of “mawt” (death) and its synonyms, inductively 171 preliminary themes were derived, which then were cut down to 77 basic themes. These basic themes later were reduced to 31 organizing themes and 4 global themes (“the inner truth and function of death”, “features and requirements of death “, “positive encounter with death”, and “negative encounter with death”. In analyzing the reason of death, the results of the study consider the inner truth of death as a divine tradition, and the function of death as the goal of this world as well as a medium for transferring and returning to the other world and beginning of a new life. As an answer to the quiddity of death, in place of explicating the mysterious and unexplainable quiddity of death, twelve features and requirements of death have been investigated, from which the feature of inevitability has the most frequency. Nahj al-balāgha introduces positive encounter as acceptance, preparedness, anticipation, nearness assumption, remembrance, postponement, and readiness for and reception of a valuable death (martyrdom). It also introduces negative encounter as farness assumption, sadness, ignorance, grandness assumption, and morbidity.

The knowledge of the proportion of the Quran sūrahs and attempt for performing more accurate study of the geometry structure of it for the different exegetical and theological utilizations is of the Quran (modern) contemporary researchers’ concerns. One of the research backgrounds for it is to know and put the findings of the non-contemporary and modern Quran scholars together and creating results in these Quranic sciences. Of the old approaches in the proportion science of the Quran surahs is linear study or the chronology of the surahs and the proportion of the surahs which totally contains a linear look in it. Today this look has continuously been followed. This research aims to promote this approach in the study of the holy Quran structure with putting the findings of the non-contemporary and modern Quran scholars together and to apply it in the analysis of the relationship between the sūrahs “Muhammad” and “Fath”. The findings show that there are different types of verbal and semantic relationship between these two surahs in the two micro and macro areas. It can be implied that the outcomes of this research which can be implied are: establishing a better background for perceiving these two sūrahs, a better knowledge and determination of the textual structure of the holy Quran and also presenting arguable answers to doubts about the multi layers of the Quran structure (text) and determination of the aesthetics of the holy Quran statement.

One of the valuable works of Sheikh Abbas Qomi is the book Safineh al-Baharin eight volumes with quotations and narratives alphabetically ordered in them. This book, written within twenty years, was originally intended as a summarized list of the materials in Allameh Majlesi’s voluminous book Bahar ol-Anwar. The present study seeks to extract and analyze the authentications that Sheikh Abbas Qomi has conducted of Hadith narrators in Safineh al-Bahar. The study is done through library work and a descriptive-analytical method. Considering Sheikh Abbas’s expertise and interest in translation and referential inquiries, the materials in his book mostly consist of biographical notes about scholars and eminent figures. The author has also evaluated the credibility of Hadiths and their narrators based on certain criteria such as Imams’ statements, collective opinions, and companionship with Imams as well as being their representative or agent. Sheikh Abbas Qomi has derived his notes on narrators’ authenticity from biographies and memoirs, though he often does not make references to those works.

The structure of  verses in Suras of the Qur'an has always been a concern for Quranic scholars. This issue has been distorted from a theological point of view with confiscatory-ijtihad interpretations and historically with the meanings of originality (protection) and from an aesthetic point of view with the interpretation of the appropriateness/disproportion of verses. In the last decade, this issue has been pursued with the approach of textual studies. In the meantime, one of the achievements of historical textual studies is the Semitic rhetoric, which is an ancient style of writing texts based on symmetry. According to the Semitic rhetoric, texts are based on a complex set of symmetries at different levels of the text. This type of study began with the study of the Testaments and was confirmed by the study of cultural anthropology. In the next step, this model was considered as a style of writing Quranic verses. The present study has tested this pattern in Surah Fatah. To determine the parts of the text of this surah, the pattern of division of Qur’anic Rokuat was used, according to which the beginning and end of the Rokuat of this surah are verses: 1-10; 11-17; 18-26; 27-29. Findings show that the structure of the Surah Al-Fath, according to the semitic rhetoric, is mirror composition.The results of this study can be considered as creating a suitable ground for better understanding of the sura, better understanding of the textual structure of the Qur'anic suras, as well as showing the capacity of Quranic Rouku'at division in better understanding and more accurate understanding of the structure of the Holy Qur’an.

Inter-semiotic translation is the replacement of the signs of a text in one sign system with their corresponding signs in another sign system. Such a process was pursued in the past, but it was carried out with a very rudimentary perspective, like illustration based on a text. However, it has found various scientific, artistic, analytical and educational complexities now. While making use of established sciences such as translation and linguistics, it has also benefited from several new sciences. The holy Quran, which is a vast and shoreless ocean with its massive literary, rhetorical, artistic, etc. capacities, has very suitable potentials for inter-semiotic translation. The output of this translation can be classified as one of the categories of art; hence numerous tools and methods of arts can be used in this accomplishment. Inter-semiotic translation relies on different disciplines. To begin with, it needs such usual sciences as translation, rhetoric, interpretation, and the like, but in its path and destination, other sciences and technologies such as philosophy of art, basics of visual arts, semiotics, psychology, etc. are necessary. This descriptive-explanatory research, conducted by collecting information from library sources, is an attempt to discover and model the method of the inter-semiotic translation of the Quran. To this end, the step-by-step process of the inter-semiotic translation of the Quran, including ten steps, is introduced, and a clear procedure is provided.

Commentators of the Quran have developed various and sometimes contradictory theories about the meaning of verses 5 to 7 of chapter Tariq. To most commentators, the pronoun in verb “emerges” refers to the emitted water, and ماء دافق means ejected fluid. So, the fluid semen emerges from between the backbone and the ribs. This is also called departure of the sperm from the back of the man and the breast of woman. Some have also said that sperm, specific to man, comes out from his back and two thigh bones. Rejecting the previous view, some contemporary scholars have considered the subject of “emerges” as human and have interpreted the meaning of human departure as leaving the motherchr('39')s womb. The present study attempts to explain the shortcomings of the current theories with the help of internal and external evidences and develop a new perspective that can be the least criticized. So, based on this view, what is meant by ejected fluid is the primary substantial matter of creation. The word Sulb translated as backbone means hard parts and the word Taraib translated as ribs means the soft parts of the earth.

'A'isha and Traditions of the Companions; The First External criticism of HadithAbstractA'isha, the mother of the believers, is known among those who have narrated many hadith due to long life with the Prophet (PBUH), considerable influence among the companions and meeting many followers with her. In addition to narration, she also played a role in understanding and criticizing hadith insofar as she became one of the serious critics of the narrations. Aisha, who introduced herself as one of the most aware in the tradition of the Prophet (PBUH), dealt with the pathology of narrations. Some of these refinements are related to the identity and totality of narrations called external criticism in text criticism topics. By descriptive method, the presented essay describes her efforts in this area; the one that was thereafter categorized in the knowledge of hadith with the term Forgery & Fabrication and took its place in the Defective Tradition. Criticisms can be made with this classification: Confrontation with the arrival of Arabic superstitions, struggle against the myths of Conquered regions, confrontation in the area of Shari'a rulings, false citation and also opposition to narrations that could weaken the position of women in society. the result of the article, in addition to showing Aisha's role in critique of hadith and verbal and practical confrontation with narrations narrated inappropriately by some Companions,

Mullah Mohsen Feyz Kashani (1598-1680) was an eminent and influential Imami Shia scholar in Islamic studies especially ethics and Hadith. One of his valuable publications is the book ‘Al-Mahajjatul Bayza’ which is an elaboration on Mohammad Ghazali’s ‘Ehya oloum-e Din’. This work presents and interprets a lot of quoted statements in ethics and sometimes in jurisprudence. In this study, the text of the book is reviewed and the principles of understanding Hadiths are derived as meant by the book author. For this purpose, a descriptive-analytic method is used. As the results of the study show, to translate and interpret Hadiths, Feyz Kashani has paid attention to such points as the precise meanings of words, figurative usages, literary figures, the role of context, global context clues, dubiety of statements, rationality, the circumstances in which statements were made, deductions of priority, and reconciliation of contradictory Hadiths.

Comparative study of the Islamic texts particularly verses of the Quran is of special importance. Verse 124 in Surah A-Baqarah has significance because of using the terms such as “Kalamat” (commands), “Imam” (leader), and “‘Ahd” (covenant), and commentators have stated different views on those terms.
The present study surveys the views of Sunni and Shi’ite commentators in this regard. The above terms in this verse have decisive roles in its interpretation. Through this research, it is determined that the term “commands”, with regard to the style of the verse and other similar verses, indicates doing some practical acts which had to be done by prophet Abraham to achieve leadership (Imamah). As for the interpretation of the term “leader”, there are some viewpoints such as political leadership, leader, prophecy, …, and some commentators attempt to reject the leadership of prophet Abraham by considering their own exegesis. However, considering the style of the above-mentioned verse and exegesis of the term “covenant” interpreted by most Sunni and Shi’ite commentators as leader, it is evident that prophet Abraham and his offspring achieved the honor of leadership. Relying on Sunni and Shi’ite exegesis and also similar verses and narratives, this paper seeks to analyze the above verse as much as possible.

One of the important issues in contemporary text criticism is the question of the language of the text and the role and importance of it in understanding and evaluating texts. The basic topics in this area are how to study the language of the text. The present paper proposes a way to study the language of it based on the issue of implicit information in the process of quoting in a historical speech. In the beginning, the study of Hadith's language with theological and linguistic introduced. In the linguistic approach it has investigated the implicit information as a literary matter and then as a linguistic one. In the next step, the most important factors in the creation of implicit information from the linguistic point of view investigated and tried to indicate the entry of this feature in the texts of narratives. The results of this research show that the application of linguistic topics in the theological studies of can open new windows in the hadith studies.

Homeland is an issue that has been considered by nearly all human beings and it has been of importance and reverence in revealed religions especially in religion Islam. In Islamic thought there is a kind of advice to Muslims to love their homeland and it is said that the love in question is a natural tendency that Almighty God has formed His creatures in such a way to love their homeland.In Islam this tendency toward the place of birth of creatures has been considered. Accordingly it is said that human beings are not allowed to leave their homeland except in special conditions. According to Muslim thinkers to love your homeland is legitimate and it is shown by many verses and Hadiths. The present paper studies loving homeland in Islam.

The science of history, among the Arabs in the age of ignorance, had been muddled up with myth and superstition. This principle of human knowledge was centered around the character of the holy Prophet, peace be upon him in early stages of Islamic development and gradually turned into an independent science with different structures and categories. At the beginning, hadith was considered as part of history and narrated in the same way. For this reason some hadith collections have reported events of the early Islam, especially personality and biography of the holy Prophet, peace be upon him, along with fiqhi (jurisprudential) and tafsiri (exegetical) hadiths. Without doubt, Islamic historiography is indebted to hadith in its origin. Therefore there is a profound relationship between them. Of course, hadith has made advantage of this relationship. Historical knowledge has been of high importance in evaluating the strength and weakness points of hadith reporters (which is the base of Rijal science) and also in explaining, understanding and analyzing hadith texts and sources. After explaining the concept of hadith and history, the author of the present paper deals with the origin and development of Islamic historiography and then clarifies the existing relationship between them their interactions.