فهرست مطالب gholamali azizikia

Verse fifty-five of the Aal-Imran Chapter indicates the purification of Jesus (peace be upon him) by God: “…and purify you of those who disbelieve.” What is the meaning of this purification and what views exist in this regard? With the aim of explaining what this purification is through the method of comparative exegesis, the present paper seeks to study the view of exegetes about the purification of Jesus and present the adopted view based on Quranic evidence and some Jewish and Christian sources. By emphasizing that Jesus was not killed and crucified, the Quran shows that what is attributed to Jesus is unjust. The Jews had accused him of illegitimacy of birth, disbelief, witchcraft, and heresy, and believed that the punishment for these accusations was to be killed, and they insisted that they killed him. The Quran, in contrast, has purified him from these unjust accusations through different expressions, including by insisting on him not having been killed and crucified

Knowing a hadith, like knowing any other text, is based on certain principles and having a special basis means having a special kind of understanding, which is the background of differences of understanding about hadith. Ayatollah Mesbah has no independent work on the basics of hadith studies, but from his hadithi researches as well as his discussions about religious studies, some of his hadith foundations can be extracted. Using a descriptive-analytical method this paper studies the influences of Ayatollah Mesbah's principles on recognizing and interpreting hadith. The results show that the hadith, contrary to the Qur'an, is distortable and evidences such as error writing, text fragmentation, making a hadith and attributing it to the Infallibles, quotation in the sense of incorrect, change of diacritical marks and readability indicate this distortion. He believes, the language of hadith is a rational custom and at the same time it contains symbolic expression in some cases. The narrators of the hadith were infallible, wise and guiding, and considered the expediency of affairs and have considered the influential characteristics of the audience in understanding. Of course, the interpreter of the hadith may also be influenced by his presuppositions, knowledge, interests and expectations.

Every organization needs activities that are carried out by its members for each other, the organization, and customers/clients. Based on its value principles, every organization seeks to attain a model of organizational behavior that best enhances its effectiveness and efficiency. A behavioral model that is relevant to Islamic organizations is one that is based on Islamic brotherhood. Due to their fundamental differences with non-Islamic organizations, Islamic organizations should be managed using specific methods. The purpose of this study was to clarify the inclinational components of such a model, and its main question was “What are the inclinational components of the organizational behavior model based on Islamic brotherhood?” To this end, the researchers examined the Islamic books using grounded theory approach and obtained the inclinational components of the Islamic brotherhood model. These included the inclination to achieve God’s pleasure, eschatologism, leader-orientedness, the inclination to attract the divine grace in activities, unity, sympathy, kindness, optimism, benevolence, the sincere inclination to offer services, trustworthiness, and the control of desires and tendencies to create and maintain Islamic brotherhood.

One of the important issues of anthropology is recognizing human needs. The Holy Quran was revealed to guide man and pays special attention to his needs. Therefore, recognizing these needs from the perspective of the Quran is of particular importance. Using a descriptive-analytical method, and using a thematic interpretation approach, and emphasizing the views of Allameh Tabataba'i in the interpretation al-Mizan Commentary, this paper studies this issue. The findings show that human needs are derived from his existential dimensions. According to the Quran, man has two categories of material and spiritual needs; which eating, drinking, housing, clothing, marriage, sleep and security are among his most important material needs. In contrast to these needs, matters such as cognition, guidance, honor, guardianship, worship, popularity, respect, pattern, adornment, religion, and the assurance of the heart are among the spiritual needs of man.

Investigating, correcting and writing additional notes in the six volumes of the great book Behar al- Anvar (54-59) as well as additional notes in Maani al-Akhbar are among the first works of Professor Allameh Mohammad Taqi Misbah which include many points about Rijal and Fiqh al-Hadith. Using the analytical-descriptive method, this paper has examined some of the efforts of Professor Misbah in understanding the hadiths’ documents and achieved the following Some of hadiths’ documents in these books have had alterations in sense, omissions and additions, which Allameh has mentioned and tried to correct. Also, sometimes there has been a need to differentiate between hadiths with ambiguous words and unity of disputed words. The aforementioned titles are recognized, or their unity is emphasized. Moreover, many documents have been introduced, and their authenticity, weakness or anonymity, transmission or connection are mentioned with reasons, and some problems and shortcomings of the documents have been resolved.

The concept of Quran being certified for previous divine books is raised in plenty of verses of the Holy Quran. Does God refer to the basic appearance of these verses that approve the whole concept of the books at the time of revelation by the concept of right? Or this basic appearance is not important? If the answer is no, what remedy is there to discover God`s intention of these verses? The interpretations of these verses are not compatible with other verses of Quran and some other need to be perfected. Using a descriptive-analytic method, this paper seeks to analyze different view in interpretation of these verses and by reference to the verses related to this subject, remarks that the intention of Quran, being right is to confirm the other divine books that are at the time of revelation.

One of the incidents narrated in the Quran is calf worshipping of the Israelites in the absence of Moses (PBUH). Since this event occurred under the leadership of Aeron (PBUH), one of the questions raised in this regard is whether Aeron, as a leader, duly performed his duty against this deviation. Some commentators hold that he failed in this duty (despite the accepted presumption about prophets’ infallibility). However, analysis of his actions and exiting evidence prove that without any neglect of duty, Aeron did his best in the proper time, but because of the Israelites’ pressure, he chose to follow the instructions of Moses (PBUH). In order to retain unity among the Israelites, he did not take any action and avoided fighting against them.

Life style represents the emergence of a new analytical paradigm in the field of social sciences. Mankind›s different life styles have come from various beliefs, thoughts, principles, assumptions, viewpoints related to human being, existence, goals, life, values, and human beings› behavioral patterns. The question is what the important anthropological principles are to achieve a faithful and pure life style from view of Koran. In this research, the anthropological principles of life style in Koranic texts are discussed by documentary and analytical-descriptive methods. Investigating the most effective anthropological principles of life style from view of Koran first determines the general framework and standards of faithful life style and then, in the higher stage, of pure life style. That also differentiates this kind of life style from other life styles existed around the modern world. This study achieved a kind of worldview during perusing the anthropological principles that knows human beings as supernatural creatures with spiritual needs, divine identity, and eternal life. Therefore, human beings› behavioral patterns and attitudes are supernatural and eternal and differently appear on the basis of monotheism.