فهرست مطالب abbas esmaeili zadeh

The addition of the infinitive to the subject or object is one of the syntactic structures in which accuracy plays an important role in the correct understanding the meaning of the verses of the Holy Quran. Sometimes there is disagreement among the scholars who interpret the Holy Book of Quran in determining whether the infinitive is added to the subject or to the object. Translators have sometimes provided an inadequate translation. This article has tried to discover ways to resolve the difference in determining the qualificative role of genitive case and also to provide an expressive translation of this structure by using a descriptive-analytical-critical method and by examining a number of infinitives added to the subject or object in the Holy Quran. The solutions to resolve the dispute are as follows: Paying attention to how the sentences relate to each other, paying attention to the citation of the subject in the verse, paying attention to the reason for using rhetorical devices in the verse, paying attention to the interpretive context (the context of the discussed verse, the guiding purpose of the Surah), paying attention to the verses and narrations of the same subject of the verse and paying attention to the requirements of servant politeness. The use of these solutions in order to provide a correct and expressive translation of the infinitive structure added to the subject or the object is necessary: The use of verb in the translation of the infinitive, the use of an appropriate word for translation of the pronoun, the use of an appropriate word in addition to the accompanying added infinitive, the use of the explanations in parentheses, the avoidance of compression writing and the avoidance of literal translation.

Almost all Quranic exegetes believe that verses 16-19 of Sura al-Qiyāma are digressions between other main verses. While exegetes and lexicologists take the word bayān to mean an exposition or interpretation of Quranic verses, a distinction should be drawn between exposition and interpretation of the Quran. In verse 19 of the sura, the term “lie with Us” suggests God’s commitment to the expository revelation of Quranic verses, which the Prophet taught his companions, as he taught the Quran itself. What distinguishes Imam ʿAlī’s Muṣḥaf (written copy of the Quran) from ʿUthmān’s Muṣḥaf is the addition of expository revelation alongside the Quranic verses. Since Imam ʿAlī’s Muṣḥaf were inherited by later Shiite Imams, their followers were not deprived of expository revelation.

Based on the divine worldview, the current world system is not eternal. Also, the human spirit is immaterial and is not destroyed by the death of the mortal body. This fact is clearly explained by Zayn-al-Abidin (a) in the Al-Sahifa Al-Sajjadiyya. All aspects of human health, including physical, mental, social, emotional and spiritual, have been emphasized in Al-Sahifa al-Sajjadiyya; However, similar to the Quran, governance is always ascribed to the spiritual aspect of health.

The method of this article is a library and Ijtihad method, with a direct and methodical study of Sahifa Al- Sajjadiyya, in an attempt to obtain valuable resources about spiritual health in the field of action, which is the result of remembering death and resurrection. Contents have been explained with rational and narrative reasoning, referring to verses and traditions, and using interpretations of Sahifa and other religious texts.

Some of the effects of remembrance of death and resurrection on spiritual health in the field of action, from the perspective of the Al-Sahifa Al- Sajjadiyya, include: thinking of repentance and good fate, having a good life and a good death, taking advantage of the insignificant world for the sake of God, resistance and steadfastness, staying awake at night and being alone with the beloved God, going along with the poor, avoiding neglect, becoming a true human being, being close to the Qur'an, purity of heart and good name, and piety.

Remembrance of death and resurrection leads to changes in internal and external human behavior and improves his spiritual health. The findings of this research are unique to Sahifa Al- Sajjadiyya, and its literature is significantly different from similar findings in other sources.

Allah to those become Muslims has promised to forgive them. But non-Muslims who notice God’s demand for Islam face extensive problems such as the opinion of Islam about their acts in the past. Islam has a definite principle which Muslims’ scholars have determined it and have entitled as the principle embracing Islam removes previous misdeeds “جب”. But there have been presented problems to its evidences that they have made some Islamic scholars avoid to adduce it. Because the traditions which are based on from the point of sanad (chain of narrators) is weak and the Quranic evidences and the other reasons from the point of indication is debatable. In this note with descriptive-analytic method it has been tried to be extract the different evidences of this principle and to be criticized and examined in required cases. According to the research findings, the weakness of the sanad of hadith “جب” compensates with other evidences. The Quranic evidences of this principle also specially the verse 38 of surah al-Anfal (Arabic: سوره الانفال) contains the content of this principle and the manner of the holy prophet, the acts of the companions and the practice of the wise also are each of them an independent and authentic evidence for proving the authenticity of this principle.

The contemporary Salafis refer to Ibn Kathir as a prefect Salafi exegete. With the pivot of Tawhid (Oneness of God) as the basic area in Salafi school, this note quarrels with this claim. With studying Tafsir al-Quran al-Azim, it reveals that there are absolute or partial disagreement between the interpretative approach of Ibn Kathir and the particular Salafi comprehension about some aspects of theoretical and practical Tawhid. With selecting the full giving authorized (tafviz)interpretative school in the interpretation of God’s attributes, he has tended towards the attitudes of the late (modern) ʾAshʿarīyya as one of the schools vs Salafism. Moreover, Ibn Kathir’s determination of Tawhid al’Ibadi (Tawhid in worship) and its requirements through his Tafsir cannot accord with the special approach and exclusive approach of Salafis. His perception of whole aspects of Tawhid issue reinforces this claim that he has inclined toward ʾAshʿarī School after death ofIbn Taymiyyah; as for proving Ibn kathir’s Ashariyya way, the considerable historical documents have been presented.

In holy Quran,Article " Shak " has been employed 15 times of which 6 times accompanied adjective " Morib" .this term has phonetic commonality with its Persian counterpart which causes misunderstanding .
Quranic use of the terms dates back to the time when there were no derivatives of term "skepticism (Shak) " ,hence etymology of connotation of this term has us refer to lexical properties as first step of investigation.as second,we dug into Quranic usage of this term with focus on political approaches using interpretive features.
Considering the diversity of uses of the term "Shak " as well as Quranic approaches ,we concluded that this term has 2 distinctive uses .the absence of adjective "Merib" with this term might be the cause of this discrepancy.

Present study, being performed with a Quran-based approach and semantic method, has examined two verbal usages of dohn in the verse: Who would have had thee compromise, that they may compromise, during four steps of textual study, synonymous words, opposite usages and balance of grammatical structure, word`s meaning and commentary purpose. As is understood, polytheists have meant by the word the Prophet`s agreement with them and leaving Islam so that he may be counted as a pagan. Polytheists would like trick the Prophet and, showing an artificial friendly face, follow him in disbelief to make it clear for all that he is not a true prophet.

Shias and Sunnis have a lot of commonalities in interpreting Tabligh verse, which helps us understand the meaning of the verse easier, but opinion is divided on determining what Prophet Mohammad(Pbuh) in this verse was assigned to publicize. God ‘s threat and His promise to keep Prophet Mohammad(Pbuh) safe make this verse important enough to study. This verse is one of the Shias’ reasons for proving the Velayat of Imam Ali (Pbuh) based on the reasons from the Quran and hadiths .Theses implications have been explained in different ways. One of the implications which little attention has been paid to is lack of attention to the context of the verse and its impact on the appearance and meaning of the verse. Investigating the context as well as the internal evidence of the verse leads us to Velayat of Imam Ali (Pbuh). And with a bit of reflection on the context of the verse, we note that these verses have a profound connection with each other.

Majority of Islamic scholars as the Quran exegetists and translators, the researchers of the noble Quran and Islamic traditionalists (muhaddithin) about the meaning and sense of the 9thverse of surat al-Balad (the city) believe that «نجدین» means “good and evil path”. The meaning of the verse reveals that almighty God has created man with endowment of recognition of good and evil and given him authority to recognize and figure out one from other. The Quranic and tradition reasons have been presented to prove this. But there are two rare (exceptional) opinions. First, the meaning of the verse is instinctive guidance of the baby towards mom’s breasts as soon after his birth which the term of «نجدین» is used in Arabic language in this meaning. Second, the term of «نجدین» (two ways) means the path towards the fortune in the world life and hereafter. Close attention to the reasons of these two attitudes and studying the linguistic sense (siaq) of the verses shows that because of the Islamic tradition reasons of the first view in spite of its famousness they comprise of the weakness of the sanad (the chain of narrators of the tradition). To convey this verse to this meaning confronts some problems and from other side, the second view is more harmony and coincidence with the literal meaning of the verse words. The second opinion is preferable.

The holy verse “O you who believe! Take care of your own selves” علیکم انفسکم in surat al-Máídah (the table spread) is one of the verses which is difficult to interpret. There are different attitudes to the verse about its relation with enjoying good and forbidding wrong evil (encouraging good and discouraging bad). Some have stated the abrogation of the law of enjoying good and forbidding wrong evil and some others have understood the particularity and conditional of enjoying good and forbidding wrong evil. The author with criticizing the attitudes and giving preference to Allameh Tabatabaei’s view believes that enjoying good and forbidding wrong evil are the cases of the self-purification. Allameh Tabatabaei with respect to transcendent philosophy (al-hikmah al-mutaaliyyah) and trans-substantial change -motion- (al-harakat al-jawhariyya) believes that the self -ego- (soul) exactly is the path of the man journeys and it is not the follower of this path. The destination and end of this divine path is Allah the almighty and it is necessary for all human beings “believers and infidels” to cover it. This approach to the verse has important benefits in the field of moral self-building and self (soul) training which have been analyzed and studied.

Some Quranic verses are descended to dignify Ahlol Bait (literally, the household of the Prophet). The verses in Chapter Al-Insan (Human) are among these verses which are revelations from God the core meaning of which is about Imam Ali(as) and Fatimah Al-Zahra(sa) and her servant Fizzeh. In the first verses of this Surah we read: “the people of God (Ebadallah) enjoy the spring and the philanthropists (Al Abrar) enjoy the vase filled of that spring.” These verses represent two different states: The state of those who attain a higher rank and are close to the Almighty and that of the philanthropists who comparatively enjoy a lower rank. This paper is an attempt to thoughtfully investigate the verses of this Chapter of the holy Quran which includes both groups and follows a bilateral discussion about them.