فهرست مطالب jamal farzandwahy

One of the methods of interpreting the Qur'an is the mystical method. Some recent and past commentators have shown in their works that they pay special attention to this method in interpreting the Qur'an. In this method of interpreting the Qur'an, the commentators try to extract mystical hints and nuances from the verses of the Qur'an. This article uses a descriptive-analytical method and library studies to express the methodology of two interpretations "Tafseer al-Qur'an al-Azeem" and "Tafsir Bayan al-Saada fi Maqamat al-Ibadah" and compare them. Imam Sahl bin Abdullah Tustari (200-283 AH), one of the commentators in the past, has used the mystical method in the interpretation of the verses in his Tafsir called "Tafsir al-Qur'an al-Azeem". He did not interpret the Qur'an verse by verse, but spoke of limited verses in each chapter. On the other hand, Sultan Alishah Gonabadi (1251-1327 AH), another commentator in the past, used the mystical method in the interpretation of the divine verses in his interpretation called Tafsir Bayan al-Saada fi Maqamat al-Ibadah. In this book, all the chapters and verses of the Holy Qur'an are interpreted. In addition, the comparative interpretations of Qur'anic verses on Sufi terms and teachings are very prominent in this commentary, and it is an emerging phenomenon among the mystical interpretations of Shia.

The work Jami' ahadith al-Shi'a by Seyyed Hossein Tabatabai Boroujerdi (d. 1961), the supreme Shiite Marja, is one of the treasured collections of narrations from the Infallibles in the field of jurisprudence. It was compiled with the intention to eliminate the flaws and drawbacks of the Wasa'il al-Shi'ah and other collections of narrations. This research aims to investigate the principles and style used in Jami' ahadith al-Shi'a. The result of the present study suggests that the chapters of the book are arranged according to the jurisprudential order, the primacy of fundamental (Usuli) subjects over jurisprudence and the description of verses related to the Islamic religious rules. The principles governing the narration of hadiths in Jami' ahadith al-Shi'a cover the exhaustiveness of the narrations in each chapter, quotation of the source and text of the hadith, description of the meanings of hadiths without distortion, giving priority to general narrations over specific ones and prioritizing absolute narrations over the conditional ones. This research adopts a descriptive-analytical method and data collection is performed using the library research method.

In Arabic language and literature, sometimes words with different meanings and parsing are used in a single meaning. Since the language of the Qurchr('39')an is also Arabic, it can be seen that some words in different verses signify one and the same meaning.  Knowing the synonymy  of words is very important in achieving the meaning of these words in the Qurchr('39')an, and of course this importance is very evident in the discussion of translation. In the meantime, what is necessary is to what extent the translators have been diligent in recognizing these synonymous words, in presenting their correct meanings, and of course translating correctly? Accordingly, the present study has tried to examine the four words " Khatm, Tabe, Sarf and Gholf " in a descriptive-analytical method, in conjunction with the word Ghalb, and to examine and evaluate the meaning provided by the translators in question. The findings indicate that, firstly, knowing the words with the same meaning can be of great help in providing a correct translation of these words in different verses. Secondly, in the study of the synonymy of the words " Khatm, Tabe, Sarf and Gholf " it was obtained that these words in connection with the word Ghalb express a single meaning.

One of the characteristics of the Holy Qur'an and the basic beliefs of Muslims is the comprehensiveness of the divine words, which, like the universality and immortality of the Qur'an, has been considered by commentators and Qur'anic scholars from the past to the present. Fakhr Razi (544-606 AH), the author of Tafsir Mafatih al-Ghayb, and Allameh Tabatabaei (1281-1360 AH), the author of Tafsir al-Mizan, are among the commentators who have paid attention to the comprehensiveness of the Qur'an. This paper uses a descriptive-analytical method and library studies to express the fact that Fakhr-e Razi has a minimalist approach in interpreting the comprehensiveness of the Qur'an. He considers the Qur'an as comprehensive in the field of principles and sub-principles of religion, with the view that in his opinion the issue of inclusion of the Qur'an is different from comprehensiveness. Allameh Tabatabaei has a moderate approach in interpreting the comprehensiveness of the Qur'an. He considers the comprehensiveness of the Qur'an to mean its completeness and divides it into three types: a) comprehensiveness in expression; B) comprehensiveness in the range of topics and issues; C) comprehensiveness in both directions. Each of the aforementioned type is considered either in comparison with the previous heavenly books or in comparison with comprehensiveness of nature of the Qur'an. The comprehensiveness of nature of the Qur'an in each of the types includes two kinds: First, in all respects. Second, within a specific range, such as guidance needs, which includes nine types altogether. Today, it is necessary to study and examine the views of Muslim thinkers, both Shia and Sunni, in the field of Qur'anic research. Through these studies, the main source of a view as well as the evolution of Qur'anic subjects will be revealed.

In the Encyclopedia Judaica, Bathja Bayer narrates the story of Prophet Yūsuf (Joseph) on the basis of the Jewish Bible. She explains why and how the brothers attempted to eliminate Yūsuf; the sale of Yūsuf to Pharaoh’s chief steward, Potiphar; how having the ability to interpret dreams, wisdom, and chastity led to his release from prison and elevation to power in Egypt, and Yūsuf’s position and status after his release from prison. Her article also highlights Yūsuf’s positive and negative ethical traits and describes how rabbis use the positive aspects of his life for ethical teachings. Finally, she recounts the story of Yūsuf in the Qurʾān. In this article, the story of Joseph in the Jewish Bible is critiqued based on the Qurʾānic verses, and its differences with the account of the Qurʾān is presented. Given that the Jewish Bible and the Qurʾān are from the same [divine] source, the overall story is similar in both books, but there are some differences in the details. The research method applied in this article is descriptive-analytical.

Earlier biographers are usually mentioned in the book of Ahmad bin Mohammad Al-Barqi's books of al-Rijal. Nevertheless, Ibn-nadim is one of the first, to return this relationship to Ahmad's father, Mohammed bin Khalid-e-Barq and even ascribes the other book of Ahmad, al-Mahasen, to the father. After him, contemporaries such as Aqa Bozorg Tehrani repeated of this claim in another way. Shushtari, with several evidences, proposed the ultimate viewpoint and attributed the al-Rijal to descendant of Ahmad Barqi. Shushtari's view is now accepted and definitely seems to be true. However, there is an error in the understanding of the Barqi’s term for these reasons; because the phrase "Sa'd’s book" refers to Sa'ad bin Sa'ad, not the book of Sa'ad bin Abdullah, which Shushtari claims. Affirming earlier biographers, interpreting the name of the Barqi to Ahmad Barqi in Rejali's books and also a general reputation for Ahmad Barqi, are some reasones that indicate Al-Rijal belongs to him.

The Holy Qurʾān is the divinely revealed scripture of the Muslims which is distinct from other holy books due to its eternal nature. Even now, with the passage of centuries, this heavenly scripture continues to prove its eternal nature and ability to be a guidance for all mankind. In the present study, we examine the views of Western scholars (Orientalists) on the eternal nature of the Qurʾān and critique them with the aim of attesting this very issue. Initially, the statements of some Western scholars who explicitly endorse the eternal nature of this holy book are presented. Then, the features of the Qurʾān which necessitate its eternal nature are stated and following each attribute, the opinions of some opponents are mentioned before being critiqued using established evidence. The methodology employed in this research is descriptive-analytical.

The holy Qur’an and Ahl al-Bayt (AS) have close relationship with each other. After the Prophet (PBUH), his household (AS) are responsible for interpreting and explaining the Qur’an. Imam Sajjad (AS), as one of rāsikhūn (firm) in divine knowledge, also interpreted the verses and used various exegetical methods in order to discover divine purposes. Applying these methods, he made a significant contribution to understanding the Qur’anic teachings. Findings assert that he, as an exegete of the Holy Qur’an, considering the conditions of the day, sometimes with the aid of verses, sometimes with reference to tradition (sunnah), and sometimes using reason and referring to history and determining certain examples for verses, has recovered the facts and interpreted the verses.

The phenomenon of influence is a soft and process that, in the form of soft warfare and in order to reach the goals of domination and change of government, philosophy, and lifestyle, has entered into all social areas and still operates using all mechanisms. Studying the influence and recognizing its methods for detecting the enemy's plots is essential. Cultural influence is of the ways in which enemies have always used along the history through different ways to prevent the advancement of the goals of Islam on one hand and the purposes of other religions such as Jews and Christianity on the other. Cultural influence has different layers, and the most important point of penetration in cultural influence is infiltration into religious beliefs of society. Studying the history of Religions of Islam, Jews and Christianity, it is concluded that those who were targeted and culturally influential were those with weak faith and without sight and then were attacked from the very point. This paper, based on the descriptive-analytical method, deals with expressing cultural influence and its methods in the Qur’an and the Testaments.

Contemplation of the teachings in the Holy Qurʿān indicates that it must have originated from a metaphysical entity. Some orientalists cast doubts on such an origin for the Qurʿān. Both historical data and sound reason deny the possibility of any origin for the Qurʿān save for revelation. Thus, sources such as the Prophet's genius, unconscious, epilepsy, hysteria, and other mental phenomena are unfounded. The Qurʿān itself declares that it is revelation, and challenges deniers to bring a similar text to match. The present article critically examines such orientalist views concerning the origin of the Qurʿān using historical data and traditions.

One of the most important issues in the Holy Quran isthe social traditions such as hidāyah, ībtilā, īstidrāj, īmhāl and …, etc. Theimportance of practicing this issue is that as attention to Divine traditionsis raiser andmotivating, an Islamic society mustbecome acquaintedwith the rules God has legislated in ordertoget to its original position and roots.Itmotivates man to become virtuous and to avoid evil thoughts and vices. Checkingthese traditions in contemporary Quran interpretations is torealizethecommentators’ perception of these traditions and to see how they have adaptedthem totheissues of the day. This study examines social traditions in Tafsiral-Mizān andDzilāl ul-Quran. By comparing these two interpretations, itbecomes clear that amongst these traditions, only in Imāmah they have adaptedtotally different viewpoints. To do so, the traditions have been classified intotwo kinds: absolute and bound. Then three sample traditions of every class areexamined. Library references are the main means of this study.

Administrative corruption, in all its different forms and with all its harmful consequence, is considered both a moral and a legal problem from the perspective of Islam. This phenomenon originates from personal, economic, cultural, political and judicial factors. Hence, the religion’s strategies to prevent and combat the problem include informal and internal strategies like Taqwa (God-fearing), patience, faith in the Hereafter, social responsibility, etc, as well as official strategies such as political, economic, cultural and judicial ones. This research, with a review of the verses of the holy Quran and the Hadiths (sayings) of the Infallible (AS), explains and clarifies the factors that lead to corruption and ways to combat them. According to the results of this study, Islam has a multifaceted view of the issue of uprooting the causes and origins of administrative corruption and recommends decisive action against such corruption when it happens.

The Shī‘as give a great importance to the interpretation by the Ahl al-Bayt (A.S.) and regard their words in the explanation of the Qur’ān identical to the words of the Apostle of Allah (S.A.W.). But what is the Sunnī’s attitude towards their interpretation? In other words, how have the Ahl al-Bayt (A.S.) affected the Sunnī’s interpretation of the Qur’ān?Since the degree of reception and impressionability of the Sunnīs from the Ahl al-Bayt (A.S.) in narrational interpretation is obvious, we have examined here the narrational interpretation of Shawāhid al-Tanzīl li Qawā’id al-Tafḍīl, because it is a thematic interpretation about the Ahl al-Bayt (A.S.) and an outstanding and premium in this respect. Thereby, besides stating the significant features of the interpretation of Ahl al-Bayt (A.S.), we have also studied a number of traditions that are the words and actions of the Imams (A.S.). The conclusion arrived at shows that the number of the exegetical traditions of the Ahl al-Bayt (A.S.) in Shawāhid al-Tanzīl li Qawā’id al-Tafḍīl is far more than its number in all the six Ṣiḥāḥs (Ṣiḥāḥ al-Sitta). Also, as a Sunnī author, the writer of this tafsīr gives a great importance and validity to the Ahl al-Bayt’s (A.S.) interpretation.

The expression 'broadmindedness', owing to its major role in spiritual perfection and guidance of man, is repeated several times in the Holy Quran. Broadmindedness is used in two verses in isolation; in two other verses it is used in relation to Islam and in another verse it is linked to disbelief. The quality of broadmindedness is a divine bounty which canbe strengthened by factors such as Divine Will, worship, God's remembrance, knowledge, effort, etc. It also has some fruits including good character, patience, pardon, composure, and so forth. The present paper is a library research that attempts to explain the progress of man towards spiritual perfection and the ways to identify broadmindedness.