alireza radbin

Mostafa Hosseini Tabataba’i, one of the commentators of the Salafist movement of the Qur'anists, in his commentary entitled Expression of Meanings in Divine Words, considered the infallibility of the Prophets (pbuh) limited to the transmission of revelation, and considered errors and mistakes on their part permissible. Then, by interpreting the verses of rebuke, he considered the forgiveness of the prophets as a reason for committing errors and mistakes, and accused the beloved Prophet (pbuh) of being hasty in matters of guidance. Since the relationship between infallibility and the authenticity of the speech and behavior of the Messengers of Allah the Almighty has made this discussion extremely sensitive, in this article, in a descriptive and analytical method, after stating the degrees of infallibility of the prophets as well as the degrees of patience and mistakes of the prophets, Mostafa Tabatabai's basic problems were discussed, such as not paying attention to the rational and narrative arguments of infallibility, not distinguishing the degrees of infallibility of the prophets, not paying attention to the direct and intuitive knowledge of the prophets, wrong translation of some words of blames in the Qur'an.

One of the suspicious intellectual words used by the Wahhabi sect is the term min dūnillah in some verses of the Qur'an. While paying attention to the lexical meanings of the word dūn and the general meaning of the prefix min for this word, the present research examines the comparison of the meaning of the adverb min dūn with expressions such as "min ‘īnd" and "min ladun." Then, referring to the verses, functional and semantic cases, as well as the conceptual use of the combination "min dūnillah", it explains its types and examples, and after that, by considering the verses, by presenting solid reasons, he proves the opposite of the Wahhabi's point of view in this matter; and finally, in order to understand the correct translation of the phrase "min dūnillah", its examples and true meanings based on the context of the word, in the form of topics such as "worship, otherness, wilāyī, appealing, intercession, nearness and distance, description and exclusion, separation, contradiction, asymptote and..." proves and it explains that the expression "min dūnillah" does not mean "min ghayrillah" in all cases, rather, it has different meanings and indicates a special meaning based on its acceptance and role in the sentence.

Undoubtedly, hadiths are a precious treasure among the epistemic sources of Islamic thought. The use of this precious treasure requires preliminary steps, one of which is to identify the damage so that the hadith researcher can remove its undesirable consequences in the field of understanding hadith. "Correction" means changing a part of the hadith to another word or phrase. It is one of the plagues found in the hadiths, which requires research to identify and fix its consequences. Since a slight change in the letters and words will make it difficult for us to understand the main meaning of Masoom (PBUH) and fail us in reaching a correct and acceptable meaning, it is very important to pay attention to the phenomenon of spelling. "Distortion" in the meaning of changing the word or meaning of the hadith is one of these plagues in the hadiths that requires careful research to identify it and pay attention to its adverse consequences. The distortion of religious texts has a long history and has long been the subject of attention and concern of Islamic thinkers, especially hadith scholars. This article is written with a descriptive-analytical method with the aim of explaining the factors and consequences of distortions in hadiths. Since a small change in letters and words fails us in reaching the main intention of Masoom (pbuh), it is very important to pay attention to the damage of "distortion". Keywords: hadith jurisprudence, tasheef, distortion, effects, tahteeb al-ahkam.

The Salafist Quranist movement draws upon certain theological perspectives of Salafism to challenge some doctrinal foundations of Shiism. Many members, including Mostafa Hosseini Tabatabai, the author of the Quranic exegesis Bayān-i maʿānī dar kalām-i rabbānī, reject the doctrine of intercession (shifāʿa), despite Quranic verses indicating the practice of seeking the prayers of prophets. They argue that prophets cannot hear our prayers after death, suggesting these verses are limited to their lifetime. This argument is analyzed through the lens of Quranic evidence and hadiths using a descriptive-analytic method. Contrary to these claims, it is concluded that the verses on intercession are not restricted to the prophets' lifetimes. Both Quranic verses and reliable hadiths affirm the efficacy of seeking saints' prayers for forgiveness and indicate that the deceased can hear our prayers.

With the slogan of returning to the Qur’an and claiming to eliminate superstitions in Shia and proposing the theological views of Salafism, the Wahhabi trend of "Qur'anians" has wronged some of the Shia's ideological foundations, which have solid theological and Qur’anic foundations. Mostafa Hosseini Tabatabai, the author of the commentary "Expression of Meanings in the Divine Word", among the elements of this movement, in his commentary, by rejecting mediation and looking for means in approaching God, he rejected any appeal to divine saints and by negating the attribution of means to divine saints. In the Qur'anic verses and limiting it to righteous deeds, by simulating the appeal of Shiites to the worship of idolaters, he has accused Shiites of grave worship. In this article, based on the verses of the Qur'an and traditions, it was proved that the saints of God are among the examples of the means in the verse " یا ایها الذین آمنوا اتقوا الله وابتغوا إلیه الوسیله" (O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful) His attention to the correct hadiths in this field is one of the reasons for this prejudice.

Today, the reporting approach to accounting does not simply lead to the publication of economic events. Therefore, many companies in the world publish information on their social performance in response to the demand of stakeholders and increasing accountability to communities. On the other hand, sustainable development in Islam (achieving the transcendent goals of human beings) has material and spiritual dimensions. Moreover, the general concept of sustainable development not only seeks economic welfare and comfort but also includes public welfare from a social perspective. The purpose of the present study is to extract the components of the social dimension of sustainable development reporting from the holy Islamic texts (Qur'an and hadiths) using a qualitative content analysis method with a semiotic approach. The Holy Quran and 148 volumes of religious books have been selected as a sample by non-probabilistic purposeful sampling method. The findings indicate that the components of the social dimension of sustainability reporting in the holy Qur'an and hadiths include 25 components.

Hadith collections are valuable treasures of knowledge sources of Islamic thought, but the use of these treasures requires the benefit of necessary expertise. One of these specializations is to identify the harms of recording and writing hadiths so that the hadith researcher can take action to eliminate its undesirable consequences in the field of understanding hadiths. The occurrence of "tashif" in this book means the unintentional change of a part of the hadith to another word or phrase. It is one of the plagues found in the hadiths, which requires independent research to identify and correct it. In this article, an attempt has been made with the descriptive-analytical method and library study, firstly, what is Tashif and its types are stated, and then, with a case study of Sheikh Tusi's Tahzib al-Ahkam book, as one of the most important Shia hadith books, some examples of Tashif occurrence in We have identified this valuable book and introduced the correct text after searching in other hadith sources. The findings of the research show that two types of verbal and semantic spellings have occurred in this book, each of which has different types and examples. It should be noted that the mention of numerous examples of this phenomenon is only to clear the ambiguity of the hadith and in no way destroys and weakens the high value of the book Tahzib al-Ahkam and the scientific value of Sheikh Tusi.

This note scientifically tries to investigate one of the national security dimensions with the subject of the cultural security from the Nahj al- Balagha view. Thecultural security is really preserving the traditions, values, conventions and national identity. The aim of this paper is to study the backgrounds of creating the cultural security in thesociety and its pathology from the point of Imam Ali (peace be upon him) with respect to his sayings in Nahj Al-Balagha. With the thematic studying (examination) of Nahj Al-Balagha and withstudying books and articles which are codified about the different dimensions of security specially the cultural security, the most important factors creating the cultural security are: theenhancement of intelligence and knowledge, beliefs, extending encouraging good and discouraging bad, tawalla(love of, obedience to, alliance with or loyalty to Imams and their cause) and tabarra(dissociation from, disobedience to, renunciation and abandon ofthe imams 'adversaries), creating a right model and Alavi's culture, preserving the past true virtues, immunizing through strengthening the family institute and expanding marriage and self-esteem and establishing justice and preventing poverty and unemployment in the society. The most important obstacles to the cultural securityare:constituting theuncertainty and doubt in the cultural system,cultural invasion, and eclecticism, the lack of qualification of the heads of governments and their excessive luxurious life and ambitions in the worldly life. Undoubtedly, acting according to the Imam Ali's orders protects the society against the cultural aggression which is one of the enemy's weapons in order to overthrow the government from the view of the supreme leader of Iran.