davoud saemi

The reasons for the necessity of prophethood have since long ago been of interest to many Islamic thinkers. Some, like the Ash‘arīs, who do not approve the rational good and evil, have considered only having a miracle as a condition to prove prophethood, both in terms of the truth of the claim and the content of the mission, but some others, such as ‘Adlīya and Mu‘tazila, have considered miracles as the only reason for claiming prophethood and have proposed different reasons to prove the necessity of a prophet. Fāḍil Miqdād, a seventh century theologian, and ‘Allāma Ṭabāṭabā’ī, a contemporary philosopher, have used different proofs and methods in expressing the necessity of a prophet. By adhering to the method of theologians and using the proof of divine grace (burhā-i luṭf), as well as by reasoning according philosophers’ method and using the proof of typical reforming of man, Fāḍil Miqdād has proved the necessity of the Prophet's mission. But ‘Allāma has not only rejected the two methods of Fāḍil Miqdād with substantial reasons, but also has provided numerous proofs such as the proof of human need for a perfect legal system, the proof of guiding man to the desired perfection, and the proof that the earth is not empty of an authorized guide (ḥujja). In this article, ‘Allāma Ṭabāṭabā’ī's opinion is elucidated as the preferred opinion for having apodictic proofs.

The differences in Quranic Recitations (Qira’at) are a crucial topic in the field of Quranic sciences that has garnered the attention of scholars and exegetes for a long time. Various opinions have been presented regarding their types and the selection of the correct Recitations (Qira’at). In this context, the examination of recitations (Qira’at) attributed to the Ahl al-Bayt (peace be upon them) is an important and necessary subject within the domain of research in the field of Quranic Recitations (Qira’at). This research aims to provide a report on the differences in recitations (Qira’at) attributed to the Ahl al-Bayt (peace be upon them) in Surah At-Tawbah and answer the questions regarding how the recitations (Qira’at) of the Ahl al-Bayt (peace be upon them) differ from those of other reciters, the credibility of the narrations, and the frequency of these narrations in this surah. In Surah At-Tawbah, a total of seventeen narrations about differences in recitations (Qira’at) attributed to the infallibles (peace be upon them) were found, of which one has a reliable chain of narration, while the rest lack authentic chains. The narrations that report variations in recitations (Qira’at) due to the lack of a chain of narration or the occasional textual instability are not suitable for scholarly reliance, and thus, their authenticity cannot be established. Therefore, it cannot be ascertained that these recitations (Qira’at) are indeed attributed to the Ahl al-Bayt (peace be upon them).

Familiarity with the Quran is an uninterrupted companionship with the Quran; It means learning, memorizing, understanding, and even practicing the Quran. It is achieved when the result is a change in the behavior and performance of the individual and, accordingly, the society; It means that a person should be influenced by the Quran, and then it influences the society. The way to get out of the current situation and move towards a Quranic society is that the angle of looking at the Quran should be practical and problem-oriented, and educational administrators should move towards in-depth education and problem-solving; In such a way that a person feels the Quran as a solving instrument in his life. Also, universities and other institutions in Quranic affairs should take into account the composition of cultural and social works with a deepening view, so that the position of the Quran in society becomes dignified and worthy. This research, using the library and field method, has criticized the current situation of familiarity with the Quran in society and provide solutions and suggestions for its improvement

A study of Mulla Sadra’s encounter with Qur’anic ambiguities reveals that, in his view, Qur’anic verses possess two inward and outward meanings and, when dealing with ambiguous verses, one must value their outward meaning and does not deviate from it. At the same time, he holds that the meaning of ambiguous verses must conform to the intellect and the traditions that have been correctly narrated from the Infallible Imams (a). In his view, the understanding of ambiguous verses is relative and depends on the intellectual capacity of people. Those who are firmly rooted in knowledge (the Infallible Imams (a)) know the whole meanings of ambiguous verses and, in fact, find nothing ambiguous about them. However, based on his monotheistic theory, Mulla Sadra believes that all levels of being, from the highest to the lowest, are ontologically hierarchical. Accordingly, it can be claimed that without interpreting ambiguous verses or resorting to the embodiment of the essence of the Necessary Being, one can preserve the outward meaning of Qur’anic verses through the semantic expansion of ambiguous terms and grasp their outward meanings. The strengths of Mulla Sadra’s theory concerning ambiguous verses generally consist of accepting the necessity of existence of ambiguous verses in the Qur’an, limiting ambiguities to ideological teachings, gradedness of the concept of ambiguity, limiting the complete perception and interpretation of ambiguities to the People of the Prophet’s House, accepting the method of the Infallible Imams (a) (Rasikhun) in dealing with ambiguous verses, acknowledging the gradedness or relativeness of understanding ambiguous verses, emphasizing the necessity of interpretation based on a method between analogy and agnosticism relying on rational principles and the teachings of the Infallibles (a), and interpreting ambiguities based on the semantic essence of words.