مقالات رزومه دکتر محمدباقر سعیدی روشن

The most basic condition in prophecy and community leadership, The infallibility of leaders and chosen ones is divine. Infallibility, which means immunity from sin, deviation and error, has levels that can be divided into two main parts: Infallibility in expressing and legislating rulings (legislative infallibility) and infallibility in individual and social speech and actions that do not have a legislative or expressive aspect (extra-legislative infallibility). Each of these two sections also has several levels. Islamic scholars agree on the infallibility of the Holy Prophet (PBUH) from any sin, mistake and forgetfulness within the scope of legislating divine decrees, receiving and communicating revelation, and believing in it. However, there are differences of opinion regarding the extra-legal infallibility of the Prophet (PBUH), the scope of this infallibility, its dimensions and scope. And some of them consider some of these cases as part of this infallibility, and some of them consider them to be contrary to it. The majority of Sunni thinkers limit the Prophet's infallibility to major sins and consider minor sins to be out of this scope. Therefore, the Prophet's words and actions in social issues and government positions, including judgment and arbitration, are not considered safe from mistakes. The documentation of these religions is their narrative, which is related to the judgment of the Prophet and the existence of suspicion of error and mistakes on his part. The present article, with analytical-descriptive-applicative method, has analyzed and probed the prophet's extra-legislative infallibility in social issues and government positions and put the doubt of the prophet's unfair judgment in the evaluation process. The findings indicate that there are strong intellectual and narrative reasons for the Prophet's infallibility in social and governmental issues And the speech of some Islamic thinkers on the Prophet's apology for wrong judgment is an extravagant speech and far from the dignity of the Prophet and against the tone and context of the verses

Cultural semantics is a method based on the social role of language. This theory was formed on the basis of language relativity. This pattern originated from the context of historical linguistics and constructionism and appeared in the framework of role-oriented semantics. According to this theory, linguistic meaning has a deep connection with the culture of each society and is the intellectual representation and worldview of that society. Ethno-linguistic theory had a serious effect on European and American semantics. This research aims to review and evaluate the foundations and methods of cultural semantics, as well as the validity or invalidity of its application to the semantics of the Qur’an. The method of this research is to analyze the findings based on consolidated sources. This investigation reveals that the ethno-cultural method lacks validity in terms of theoretical foundations, and in terms of comprehensiveness, it does not cover all the semantic elements of a text, especially the revelation of the Qur’an. Therefore, it cannot be a valid model for understanding whole semantic levels and purposes of the Qur’an.

Determination of destinies is an act of God and a basic issue discussed in the Qur’an. The clarification of this subject and how man plays a role in this regard can shape up man’s ideology and direct his acts. This study is conducted to answer two questions; “what is destiny as set by God?” and “what is man’s role in determining his fate?”. This kind of investigation calls for an analysis of the relationships among God, the world and man. The approach adopted for the research is the one by which the Qur’an deals with the subject. Also, the method of the study is based on ration and narration practiced through the analysis of documentary sources. As the results show, setting destinies is an act of God carried out within a framework of ways and means. According to this view, God is the creator of all the phenomena in the universe, and the entity as well as the identity of everything is already predestined by Him. It is shown in the research that God’s predestination of affairs as depicted in the Qur’an is not in contrast with man’s role in the world and his will and power to determine his own fate. Indeed, the creation is based on a system of causes and effects according to which any phenomenon is created or comes to being through a certain route or by certain means. By virtue of this relationship, man’s will is an instance of God-predestined entities that are not embodied unless required actions are done.

God is the absolute agent of the world who has absolute knowledge, providence and will. If the world is the result of God's knowledge and will, is it possible to assume that evil occurs in God's creation and providence? The purpose of this article is to study and review the principles of divine action and analyze the issue of evil based on them. This study is based on the rational-traditional method. The findings of this study show that if the divine action arises from knowledge, permission, providence, will, and divine destiny and judgment, and the phenomena of the world are based on the knowledge, providence and will of God and within the framework of the lawful system, there is no room for the relation of evil to the creator of the world. What is inherently issued by God's will is pure good, and the realization of evil in the world depends on its means and is one of the necessities of the nature and also the man’s will, not the main desire of the Creator. Regardless of the fact that in the monotheistic view, the life is the field of human effort, test and elevation, and also the criterion of good and evil is something that has a real benefit and remains for human beings.

There is an ostensive dualism between religion and science in studies that are based on sacred texts of religion i.e. Quran and Sunnah. Theories and concepts of social sciences are apparently visible in these studies. The main goal of this article is the critique of interaction between religious studies based on text of Quran with theories and concepts of social sciences, which used in one inquiry.  For reaching this goal, two studies that are typical in using the theories of social sciences in Quranic studies, will be analyzed and evaluated. For obtaining this goal, we need an analytical deductive-inductive method for comparison between the mentioned studies based on standard theory making pattern in social sciences. The consequence of this article show us that the most important usage of referring to theories of social sciences in Quranic/religious studies is nutrition of the question of inquiry and helping for making dialogue with Quran  for reaching fundamental Quranic theories. The deficiency of using the theories of social sciences in Quranic studies is the imposition of its viewpoint on Quran and religious texts

The main basis of Islam thought system to manage a society, in opposition to other schools, is not merely peacefulness but also fortune and perfection. In the Quranic look, one of the standards of the utopian society is the wisdom of its people in the knowledge and wisdom dimensions and having a profound perception of the reality of the existence in all aspects. As well having philosophy of life and trust to a religious leaning are another parameters for building a monotheism civilization and an Islamic favorite society and they differentiate the Islamic civilization from non-Islamic civilization. The third parameter of the Islamic civilization is the expanding of human worthy virtues. Finally, what causes the superiority of the Islamic society in material symbols and the privilege of the economy, industrial and defense authority is another parameter in the civilization from the Islamic look. The principal point to analyze and evaluate the parameters is belonging to the share and weight of software realm and the nature factors of a favorite society are the software dimension and not the hardware one. Therefore, establishing a new Islamic civilization which is the aim of the Islamic government and is emphasized by the supreme leader of Iran Ayatollah Khamenei, the main importance is a firm and balance outlook which is inspired from Islam and Islamic main sources which is adopted by the superior managers of the country and designers of the road map.

The fact that Quran has different layers of exterior and interior meaning is a basic fact in interpretation of Quran. But that from interior meaning of Quran what should be meant is an important step in semantic of the Quran. There are several questions which are of importance here: what is the real meaning of Batin of Quran and to ascertain that whether Batin is the mere implication of the word of it is a type of non literal meaning i.e. a conceptual one. Furthermore there is the question that whether the Batin is what the creator of the text have intended in the past (when he created the text) or it is a kind of attitude which the one who read the text of the Quran will catch it. There is also the question that whether the Batin can be understood by all those who read Quran. In the present essay we will discuss these questions.

Having defined religious language, its grounds of discussion and Quranic language, the paper has studied the effect and application of language from two aspects of affection and knowledge giving (i. e. the relation of religious concept to reality). Therefore, the basic point in the paper can be considered to be dual analysis of knowledge giving and emotionalizing Quranic language and its proofs. In this way, it is firstly noticed that the end of religion is to guide people; yet lacking any relation with reality, the end would not be realized. The content of religion, then, are introduced in two types of propositions. In addition, the problem of relationship between religion and ethics and their inequality are explained. And finally, explaining realistic and transformative states as two inseparable qualities of Quranic propositions, the ways in which these two types of propositions correspond with reality have been shown and demonstrated.

The present article aims at studying the various types of the usage and meaning of Quranic vocabulary and the ways of revealing their intended meanings. Referring to three types of verbal, conventional, and religious usages of Quranic terms, analyzing the concept of coinage particularly from the perspective of Shiite jurisprudence logicians, and expressing the role of Quranic context and culture in determining the meanings, we may put the Quranic terminology into three categories, i.e. verbal, conventional, and peculiar Quranic meanings. Then we would pursue step by step the three types of meanings, i.e. the original sense, the common conventional meaning at the time of revelation, and the meaning originating from the particular Quranic culture, as the influential indices in understanding Quranic concepts.