hasan naqizadeh

Verse 172 of A'raf Surah states the covenant and contract that God took from the children of Adam in a special homeland indicating that the human beings have witnessed the oneness of Right (God) in one single realm and have confessed the Lordship of God and worshiping him so that the way is closed to any excuses.Making an investigation into the allegorical theory in this verse and stating the reasons for this theory, this paper has concluded that the verse interpretation to stating the reality is contrary to at least 5 verses but its allegory will be much more solid than other viewpoints with the perception that it is related to the human nature because the apparent meaning of the verse is not such that it would not be permissible to deviate from it, but if there is any reason or analogy contrary to it, we should give up the appearance of the text and refer to the reason’s contents; If we put the other verses of the Qur'an beside the Covenant Verse and the Nature Verse and study all of them in the lump according to the interpretation method of the Qur'an to the Qur'an, the correctness of the mentioned possibility will become more obvious; The total contents of these verses is that the creation of the human being is such that he/she confesses the existence of God with a little reflection on our system of creation and existence provided that he/she is safe from the temptation of

At the last verse of sūrah al-Muzzammil (Arabic: سوره المزمل) has been commanded to the recitation (Arabic: قرائت) of the Quran. There is no consensus about the meaning of “recitation”. Some believe that the meaning of the recitation of the holy Quran in this verse is exclusively “recitation” (Arabic: قرائت) and it does not mean the recitation that is of the obligatory acts of prayer which are not invalidate the prayer if they are left or added unintentionally. Some think that the meaning of this “recitation” is exclusively the recitation in the prayer including the obligatory or recommended prayers. The great scholars such as Sayyed Murtaza, Allameh Helli, Muhaqiq Karaki and ayatollah Khui have acquired from this verse that the obligation of the recitation in the daily obligatory prayers and some others have believed that its meaning is a recommended matter for the night prayer. With accurate look to the meaning of standing in the night (qiyaam al-layl, Arabic: قیام اللیل) and its uses in the preceding texts and carefulness it is cleared the accuracy in speech situation, the linguistic sense (siaq) and the structure of the verse and surah that the first three sayings (opinions) because of being contrary to the appearance of the verse and the structure of surah and the opposition to speech situation and hadiths the first three sayings (opinions) are not accepted. With applying proofs such as accordance with the rhetorical principles, conformity with the linguistic sense (siaq) of the verse and surah, speech situation and hadiths the fourth saying (opinion) is proved. It reveals that the direct command in this statement contrary to the imperative form indicates a recommended matter. The semantics of the composition of «قیام اللیل» (verbal meaning: standing in the night) and utilizing it in this debate and also argument to speech situation, the surah structure, the rhetorical principle “epanastrophe” are of the paper innovations.

This article tries to examine the wisdom concept of the meaning of signification, position, pillar of the conditions and the realization, validity and validity of it, and the method of citation, description and analysis has been used. Investigations on the implication of the sign indicate that this kind of implication is not a kind of word but more that it is, it is of an inappriate nature and subjective argument, in terms of custom, purpose, but this interpretation is used with respect to God and the divine words, because God is the absolute being of all things. This sign has a degree defined by the definitions of jelly and hafi. this signification is obtained with rational precision and implies clear but in the sense of the same, the place of referencing refers to the punishment after the implication of necessity and argumentation. The signification of the signification of the verb of the appearances of the words is anatter of doubt, because neither in terms of application nor in the context of the dispute is the main purpose of the speaker and in other words, it is intended, but this signification can be considered as an implicit affair, and it is considered as the basis of rational interests. Referring to referring to the miracle of the Holy Qur'an, the Qur'anic jurisprudence is effective, and it can be used to derive religious laws, political rulings, beliefs and the like from the Qur'an.

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.

Imam Alis teachings in the field of management may be a guide for managers. In some cases, the teachings have been given in a chain of universal propositions and rules on the basis of which the question rises as: how the rules may be extracted and related to present principles of management? Following the purpose, one should notice clear denotations of text being based upon verbal and reasonable rules; present rules of management may be used for confirming and making them clearer only. By the method one can meet some expressions appearing as managerial rules. It would be necessary for the researcher to be careful on such methodological faults as eclecticism, defective examination, arbitrary using of Imam`s speeches and the difficulties of interdisciplinary studies. The managerial rule centered on in the paper is the rule avoiding dispersed measures in the field of management extracted from Imam`s saying: those of dispersed actions are exposed to defeat.

One of the subjects in the areas of the practical hikmah, philosophy, ethics, training and psychology is how the human training is. From the creation of man, the almighty God through sending down the prophets and the divine books has constantly helped human beings in the way of training and purification (Tazkiyah) till achieving the real Prosperity. This paper has first studied the concept of the favor of Allah and training, and then it has examined if there is a relation between the concept of the favor of Allah and the concept of human training in the noble Quran. The result shows that in the holy Quran, some of the favors are as tools and bases of human training and some mention the holy Quran training methods and some other favors show the holy Quran training goals. Among these, some of the training barriers relating to the concept of the favor of Allah have been implied.

Semantic change in the words; is one of the main factors among scientists, that make a difference in meaning the traditions. This means that some words lose their original meaning over time and have been used on a new meaning. Explaining hadith according to changed meaning has led hadith narrators and commentators, in some cases, getting away from the first meaning that is the main and original meaning of the speaker. The basic question is what rules can be proposed to get the right understanding of Words whose strangeness results from a semantic change? In this study, we have tried to express the position of the semantic change and investigate rules of hadith comprehension with a focus on a particular case; rules like: refer to the first-hand dictionary of linguistics, search in the books of Gharib al-Hadith, Paying attention to the understanding of the Predecessors of narrators, the similar narrations, the interpreter narrations, the context and finally the interpretation of infallible Imams that all of them are very important to achieve the purpose of speaker and correct understanding of narrations.

One of the aḥādīth that is controversial among the Sunnī ḥadīth transmitters is the ḥadīth, “suddu al-abwāb” (seal the doors), which some have regarded as concerning ‘Alī (A.S.), and some others concerning Abū Bakr, and yet some have devised a midway between the two, meaning that the Apostle of Allah (S.A.W.) has stated the above ḥadīth about both. Muḥammad b. Ismā‘īl Bukhārī and Muslim b. Ḥajjāj Nayshābūrī – the authors of Ṣaḥīḥ Bukhārī and Ṣaḥīḥ Muslim who have endeavored to compile the Prophetic aḥādīth – have regarded the above-mentioned ḥadīth as related about Abū Bakr and as one of the sound aḥādīth. With a study and historical analysis of the first ten years of Abū Bakr’s residence in Medina, the present article has concluded that he had been living in the suburb of Medina and in a quarter named Sunḥ and had not had any house near Masjid al-Nabī (the Prophet’s [S.A.W.] Mosque). Thus, the above ḥadīth is not true about his residence and has been applicable to the residential location of ‘Alī (A.S.).

The Qur’ān’s words and doctrinal knowledge (ma‘ārif) have originated from inclusive truths and principles that are trans-regional and trans-historical. Accordingly, by discovering the real concept and inclusive precept and bypassing the evidentiary characteristics, the apparent content of the verses can be compared to other evidences. Therefore, what is pursued by this article is to address the methods of using the principle of applicability (jar-y) and comparison (taṭbīq), and similarly, to study the logical concept and evidence and the method of refining the basis of the ruling (tanqīḥ-i manāṭ), since it is also the same in the principle of applicability and comparison. After fulfillment of procedures that are considered as preliminary to understanding the text, the verses of similar subject are set together so that by abolition of ineffective features, the general ruling is discovered (applicability) and this ruling and manāṭ can be a reliable basis for comparison to other evidences.

There are two descriptive and discursive approaches for identifying the intention of the sūra among the interpreters who believe in the existence of a single intention in each sūra of the Qur’ān. In the discursive approach, the interpreter tries to uncover the intention of the sūra with reliance on the intra-textual and extra-textual evidences and explains his quality of gaining access to the intention of the sūra in a well-reasoned and systematical way. The interpreters who have attempted the discursive unveiling of the intention of the sūras have employed six different approaches to this end. Through evaluation and validation of different approaches, the writer tries in this research to specify the degree of validity of each approach in the process of unveiling the purpose of the sūra. In conclusion, he suggests an inclusive approach for unveiling the intention of the sūra.

Study of reasons and backgrounds of appearance of Hadith terminology as well as its evoluation is so significant. Because some opponents of Hadith terminology believe that the foundation and source of this science has generated from Sunni sect, that's why this science is blameful innovation and in result, they reject the division of Hadith to four part i.e. authentic Hadith (Sahih), weak Hadith (Zaeef), acceptable Hadith (Hasan) and reliable Hadith (Movassaq).This paper is going to shows that there are most of these expressions and terms in prior Shiite works and about some of them it is possible to say that their meaning is different than what Shiite believe.

While Allameh Tabatabai contrary to the common philosophical approach has not confined the divine ordinance to immaterial world but he has spread it to the world of matter as well and he has gone a new further step from this perspective and has established a higher compatibility and affection between current philosophical point of view and the perspective of the Quran and Hadith, he has given up this generality in ontology of the issue of determination and attributed it only to the material world. In this article we have tried to study and analyze his view with an interpretative, narrative and philosophical approach. At the end, we reached to this conclusion that the decree as well as destiny happen in degrees of the existence and the difference between the two is only due to of rational consideration. At the end of the article, we have mentioned the consequences of the writer choice as well as the whole conclusion.

Miskawayh regards intellect as the essence and non-material substance of human soul and mentions “virtue” as the sovereignty of intellect over the faculties of the soul (nafs) and its actions, the resul of which is the freedom of intellect in dealing with theoretical contemplations and the outcome of these contemplations is “wisdom”, that is the “happiness” of the soul. Therefore, happiness relies on the theoretical aspect of intellect; and virtue, which is the outcome of the practical mode of intellect, functions as its prelude. However, in the verses and traditions, human virtue and happiness is, on one hand, rooted in intellect and, on the other, man’s will and power of choice between vices and virtue leads to purification (virtue) resulting in salvation (happiness). Thus, the semantic dominion of intellect in the lexicology of religion and the pivotal index of human virtue and happiness in the Qur’ān, have been the key questions of this research. As such, after determining “man as the opting factor” depicted as the above pivotal index, and after recognizing the meaning of intellect and admitting its originality in virtue and happiness through distinction between truth and falsehood and providence, we have concluded that, contrary to Miskawayh’s opinion, virtue does not functions as a prelude to happiness; rather, the criterion for virtue and happiness is one and the same, i.e. acquiring “God-wariness”.

Ṣadr al-Muti’allihīn Shīrāzī is the founder of a school known as Transcendental Philosophy. Employing the heritage of his predecessors، he has opened a new way before seekers of the Truth. One of the features of his philosophical school is the frequent use of the verses of the Qur’ān and traditions of the Infallibles (A. S.) in his philosophical works. On the basis of the philosophical principles that he himself has managed to establish، he has presented a specific explanation of narrative sources، including traditions. In this article، first the reason for Mullā Ṣadrā’s turning to the traditions is examined and then by making some examples the impact of Mullā Ṣadrā’s philosophical principles in his impressions of the traditions are dealt with through focusing on the discourses of nafs (soul) and ma‘ād (return).

Man is a social being who needs to establish close relationship with others in order to achieve peaceful coexistence. Building up good social relationship with others depends on providing social education derived from the culture of that society. The Iranian culture is founded on Islam, therefore, the followers of this school ought to know the right way of establishing social relationships based on Islamic principles. Therefore, the Infallibles (peace be upon them) are the best educational examples and presenting their education policy is an undeniable necessity. Meanwhile, the educational views of Ali (pbuh) the Commander of the Faithful, adds to such necessity. This descriptive-analytical study, which is based on documentary evidence, aims to establish the superiority of the commander of the Faithful’s educational system over other educational systems.No sampling is used in the research. In other words, all the related sources and references have been examined.

The prevailing view among Islamic scholar and western philosophers since Aristotle was that the truth is the correspondence of intelligible form with the external reality. But there have been some other views about “truth” in ancient and contemporary, including; we can refer to the perspectives of the Transcendent Philosophy of Mulla Sadra and Gadamer’s philosophical hermeneutics and their criticisms of the current understandings of the truth. Explaining the current idea, the paper describes the version of the transcendent philosophy of “truth” in the form of correspondence of essential known with the accidental known and also the correspondence of the proposition with the thing in itself and his own attitude of the “truth” and the way to achieve it will be expressed and then the exposition of the philosophical hermeneutics of the “truth” and Gadamer’s view about the nature of “truth” and the way to achieve it will be explained. Finally, following sixteen paragraph, the most important positions of the transcendent philosophy of Mulla Sadra and Gadamer’s philosophical hermeneutics of the “truth”, their comparison and their affinity and strangeness will be determined.

Sheikh Mufid is one of the great Imami jurisprudents, mujtahidin, theologians and muhadithin in the 3rd and 4th A.D that it can be seen intellectualization and flowering of Ijtihad in his precious record in the different fields of Islamic sciences. His interpretative opinions in the field of the Quran exegesis like other fields show obviously his ijtihad in interpreting of the noble Quran which his theological interference from the noble Quran narratives on Imamate is one of the most obvious backgrounds in his creativity and innovation in determining theological subjects of imamate and answering its obscurities. Therefore, this paper endeavors to determine and study the exegetical- theological themaics of Imamate in the noble Quran narratives. The studies in his scientific heritage of sheikh Mufid show (enlighten) that the most learned, performing miracles, infallible, being addressed by God are of theological thematics in the field of circumstances and necessities of Imamate in the Quran narratives and from the other side being concealed the birthday of our Age Imam (peace be upon him), mastering of Imamate in childhood, the norm of absence of Imam, the length of the life of the Imam of the Age, there is no conflict between the tradition “who dies but does not know the Imam of his time will have died the death of ignorance” and the absence of the Imam of the Age, continuing necessity to the Imam in the time of absence are of the most important theological thematics in the professional field of Mahdaviat in the noble Quran narratives in the discourse of Sheikh Mufid. The study of the obscurity of the restriction of performing miracles to prophets is of the other subjects of this note.

Priority of the soul to the body is one of the issues in the studies on the soul concept, long being the subject of debate and contest by Islamic scholars. In addition, many narratives of infallible Imams have been quoted on this topic. Mulla Sadra Shirazi has been of a specific view on this issue. He has rejected the priority of the soul to the body in terms of multiplicity and disjunction and believed soul preceded body in cause level (stage) in an intellectual perspective. He has not accepted the apparent meaning of verses and narrations and has just interpreted them. In this paper, the reasons and statements of Mulla Sadra`s and his interpretation of narratives have been reviewed. The purpose is to find a way by which we can resolve the conflict between the apparent meaning of narratives (which indicate the priority of soul in terms of multiplicity and disjunction) and logic proof so that it doesn’t require regardless and departure from apparent meaning of traditions.