kazem ghazizadeh

In various religions, the concept of the Expected Savior has been ingrained as the culmination of the End times. According to Islamic sources and some non-Islamic references, the Prophet (pbuh) foretold the appearance of a Savior, although there are different perspectives on his identity. Some claim that the anticipated Savior foretold by the Prophet (pbuh) would not arise from within the Islamic community, but rather the return of Jesus Christ was prophesied. However, over the course of a continuous transformation, Muslims marginalized Jesus and replaced him with the familiar designation of Mahdi. One of the documents supporting this perspective is the narrative of al-Mahdi is Jesus son of Mary. The article seeks to investigate the claim of attributing this narrative to the Prophet (pbuh), and through various methods of historical dating, including exploration of the oldest sources and textual-authenticity analysis, it has been established that this belief was introduced by Hasan al-Basri in Basra at the end of the 1st century Hijri, and later disseminated through ascetics, often with a background in Christianity or familiarity with it. In the 2nd century, it was attributed to the Prophet (pbuh) by Mohammad ibn Khalid al-Jundi for further credibility, and it spread in lands such as Iraq, Egypt, Sham, Hejaz, and Palestine.

Allah's help, which is reported in the Qur'an in the form of unusual affairs, is today considered one of the most serious issues that can somehow mix religious beliefs in this field with doubts. The story of Prophet Moses praying for water is reported in both the Quran and the Torah; however, in the quality of its occurrence, different perceptions have been presented among Islamic scholars, which have their roots in the relationship between science and religion, the role of reason in understanding unusual matters, the place of interpretive hadiths, and the relationship between unusual matters and the system of divine traditions in the opinion of the commentator. In the current research, which is library and documentary in extraction method and is mixed with criticism in comparative-analytical processing, after categorizing, examining and analyzing the viewpoints of Islamic commentators and scholars, the effective bases in the difference of viewpoints have been discussed. The results of the research indicate that because this event was outside the field of science, it is not logically impossible; a brief knowledge is obtained from explanatory narrations about it and does not contradict the divine traditions; the view of accepting the appearance of verses based on divine power is preferred.

The use of corporal punishment, such as stoning, flogging, amputation and execution, is considered contrary to the human rights obligations of the Islamic Republic of Iran and has provoked domestic and international reactions.One of the controversial issues in scientific circles, which has also become a place of inquiry from the great authorities of imitation, is whether, despite the provision of corporal punishment, it is legally possible that according to the jurisprudential rule of "taqiyyah" at certain times Granted corporal punishment?The result of this research, which has been written in a descriptive-analytical method, indicates that according to the explicit and implicit meaning of Quranic verses and authentic narrations, taqiyyah is a jurisprudential rule. According to this rule, corporal punishment can be temporarily modified, changed or abolished if the integrity of the Islamic system and government is endangered. The purpose of taqiyyah is not always to save lives, to avoid danger and harm, but it can be considered the more important purpose of preserving religion and preventing its decline.

The doctrine of the Trinity and the divinity of Jesus (pbuh) is one of the most challenging beliefs of Christianity, for which there is no evidence of its acceptance in the four Gospels. Hence, Christians have historically been divided on this issue and have not been able to provide a solid basis for it. Christians disagree about the divine or physical quality of Jesus (pbuh), and the levels of their ancestry and their eternity or accident, and each sect considers itself right and the other void. The question now is how the doctrine of the Trinity evolved in the Gospels, and how Islamic traditions have dealt with the issue of the Trinity. A descriptive-analytical study of this issue shows that the Trinity is based on shaky foundations and can be rejected in the four Gospels. The Infallibles (pbuh) also considered the field of Christ (pbuh) free from polytheism, and in the face of the doctrine of the Trinity with the approach and tradition of narration, rational and argumentative argument on the worship of Christ (pbuh) and explaining the nature of the Holy Spirit, and proving monotheism and They have rejected God as a partner and have explicitly considered any of

The semantic principles are one of the effective principles in the interpretation of the Holy Quran, which determines how to understand the meaning of God from the text of his words with the development and expansion of linguistic issues, the need to organize the linguistic and semantic foundations of the Qur'an is most evident. One of the interpretations in this field is the interpretation of Mafatih al-Ghayb Razi. The origin of this commentator's thoughts is Ash'ari theology, so that the influence of this theological attitude - mixed with critical views - is evident in his interpretation. The most important semantic principles of Razi in interpretation include: setting the word for the soul of meaning, allegorical and symbolic attitude to the verses, being effective in understanding the verses or words from the theological principles and interpretability of the verses of the Qur'an. The views of this commentator are criticized. Among his views in the analysis of the issue of human free will and will that is influenced by the words is one of the categories worthy of criticism. He believes that the will of God belongs to all human actions, including good and evil, while some consider the belonging of God's will to evil including disbelief and sin to require retribution. In similar verses, he sometimes interprets in such a way that his interpretations are unregulated and not seemingly documented. the most important semantic principles of Razi in interpretation are criticized and analyzed by the method of content analysis.

False narrations about eating forbidden meat by the Prophet have been transmitted in three different versions and with various isnads in Sunni collective sources. This article, using different methods of dating traditions, the historical and geographical origins of these traditions have been determined and causes of the emergence and spread of them have been shown. In this article library method has been used for gathering the information and analytical and descriptive methods were applied for investigating the data. These traditions are most likely first forged by Saʿid Ibn Zayd with the aim of promoting his social status before 51 AH and spread in Medina.Then Abdullah Ibn ʿUmar by taking Saʿid's narration, reforming and changing it, created his narration before has been published since 74. Regarding the forger of the third version, i.e the text narrated by Zayd Ibn Haritha, it can only be claimed that Zayd himself was not the forger and its narrator. The forger with the knowledge of the other two versions and their connection with historical report, has presented and transmitted a detailed and extensive version.

In some Shīīte sources, a narration with differences in the final chain and names of the narrators has been depicted that the 9th of Rabī’ul awwal was the day of the assassination of the second caliph and the biggest feast and celebration and all  sins are forgiven in this day. In this article, this narration has been evaluated and criticized from the aspect of sources, documents and text. According to the findings, the sources and narrators of the documents of this narration are unknown, and in some of the sources of the document, there are differences in the names of the narrators and long interruptions, so the narration documents are weak and unreliable. The text of the narration also lacks eloquence and harmony and is contrary to Qur'an, Sunnah, historical facts, rationality, and consensus. Also, the attribution of that to God, the Prophet (PBUH) and the Ahl’ul Bayt (PBUH) is rejected. This is while the original sources by Shia and Sunni basically agree on the date of the 26th of Dh’ul hajjah for the assassination of the second Caliph.

The dynamism of Shiite jurisprudence is in the light of the potential capacities of the government and more attention to secondary topics. The use of corporal punishment (stoning, flogging, amputation and execution) as a hadd has been considered contrary to the human rights obligations of the Islamic Republic of Iran and has provoked reactions. The result of this research, which has been written in a descriptive-analytical method, indicates that according to the jurisprudential rule of the sanctity of hatred of religion and global tendencies on non-imposition of corporal punishment, it is possible to limit the mentioned punishments. Although the requirement of the first sentence is the stability and irreversibility of corporal punishment , but according to the interpretive views of human rights institutions and the existing challenges, the issuance of a government sentence based on "sanctity of hatred of religion" is possible and temporary. It is provable and the Islamic ruler has the authority to limit corporal punishment. Iranian courts, at the discretion of the Supreme Leader, can minimize the use of corporal punishment and avoid the international responsibility of the government and protect the interests of the system.

In political thought, various theories have been proposed by philosophers about the right of sovereignty and the characteristics of rulers. During the presence of the Infallible Imams (PBUH), the Shiites did not face any theoretical problems regarding the leadership of the society. Unlike the period of occultation, which did not provide access to the Infallible Imam, the necessary conditions of the ruler or leader of the Islamic society and how he was elected have become of special importance. The discussion of Velayat-e-Faqih/ Wilayat al-faqih and Velayat-e-Fuqaha (the Guardianship of the Islamic Jurist/s) is based on narrations in this regard, which seems to refer more to minor Velayat or guardianship such as the guardianship of Ghoy'yab (absentees: is the plural of the word absentee and refers to a person who is absent and cannot be reached), and Ghos'sar (the plural of the word Ghaaser or a person in default and it refers to people like crazy, idiot and child who are legally prohibited from seizing their property) and adjudication, not Velayat or guardianship, which means governing society. In the discussion of the guardianship of fully qualified jurists, the issue of being chosen or accepted by the people has not played an important role and basically, the debate has been about the dignity of the jurists, one of which is the Velayat or guardianship. Disagreement about the meanings and implications of these narrations and their extension to Velayat-e-Faqih as the ruler of society creates many problems and the first problem is the method of choosing a jurist from among the fully qualified jurists and his legitimacy. There are two views on the legitimacy of the Vali-ye faqih in the Islamic government: a) a view that sees Velayat-e-Faqih in government in a broad sense; based on arguments other than narrative arguments or it carries those narrations on a set of conditions, not on a divine appointment. In this view, the choice by the people is a definite and serious matter for legitimacy; b) the second view believes in the general appointment of jurists in the realm of the scope of government. Proponents of this view have to make various justifications for preferring one of these jurists over the other. These justifications also have many problems, some of which are mentioned in the article.

Familiarity with the Muslim scholars’ viewpoints is the prerequisite of all kinds of judgment about the perspective of Islam on women. One of the influential scholars in the discussions of women is Shaykh al-Ḥurr al-‘Āmilī, to the extent that some of the problems of the women are deemed a bequest from this Akhbārī scholar. It is attempted in the present writing to study the hadith-oriented viewpoints of Shaykh al-Ḥurr al-‘Āmilī in the issue of women and investigate its effects on this issue. By analyzing the hadith-oriented opinions of Shaykh al-Ḥurr al-‘Āmilī in the matter of the women and by comparing his views with those of his predecessors we conclude that the increase of the number of traditions in his books, the arrangement type of traditions, the classification type of traditions and the commentary on the traditions have remarkably affected the issues of the women. These changes can be seen especially when such problems as: male domination, women being confined in their home, encouragement for temporary marriage (mut‘ah) and polygamy are exacerbated.

The title of the forthcoming discussion is the study of Quranic arguments on the issue of hijab; with the view that the Holy Quran as one of the important sources and references of Islamic knowledge and jurisprudence, what does it mean on the issue of hijab? In the Holy Quran, there are several verses about the religious veil and maintaining the hijab in certain areas. But how much women are required to wear the hijab in public is a matter of debate. From this point of view, in the present article, an attempt has been made to examine four verses of the Holy Qur'an that have more explicit implications on this issue; these verses are stated in the Holy verses of Al-Aḥzab and Surah An-Nur verseas as follows: Khimar (Surah An-Nur, verse 31), Jilbab (Al-Aḥzab, verse 59), Hijab (Al-Aḥzab, verse 53) and negation of Tabarruj - means to be manifest before the eyes of people - (Al-Aḥzab, verse 33). Of course, in the present article, only the first three verses have been examined.

The dynamic of Shia jurisprudence is in the light of the potential capacities of the government ruling and paying more attention to secondary titles. Applying corporal punishments (stoning, whipping, amputation and execution) as a limit is considered contrary to the human rights obligations of the Islamic Republic of Iran and has caused reactions.In the International Covenant on Civil and Political Rights, to which the Iranian government is a party, punishment or cruel, inhuman and humiliating behavior is prohibited and emphasis is placed on the adjustment, transformation and cancellation of some punishments.The result of this research, which was written in a descriptive-analytical way, indicates that according to the jurisprudence rule of lahrij and global trends on not applying corporal punishments, there is a possibility of adjusting, converting and abolishing the said punishments. Although the requirement of the first ruling is the stability and irreversibility of limited corporal punishments, but according to the interpretive opinions of human rights institutions and the existing challenges, the issuance of a government ruling based on "laharij" is possible and temporarily provable, and the ruling Islam has authority in limiting corporal punishments. Iran's courts can minimize the use of corporal punishment by recognizing the legal guardian and avoid the international responsibility of the government and protect the interests of the system.

Social confidence is a concept that plays a vital role in human relations and interactions and like a lubricant, makes the spinning of the social links’ wheels easier. On this basis it can be said that confidence is a facilitator for social interactions. This study is formed with the aim of achieving the concept of social confidence in Emam Mosa Sadr’s system of philosophy; in this regard, has studied his works that are the achievement of coexistence religious leadership experience in a society made up of various religions and cults and has concluded that to Emam Mosa Sadr’s opinion, social confidence produces with “human dignity” component, learnt and internalized in “family” and spreads in society by “religious thought“, “morality” and “wilayah” components. Also, “justice” makes the society reliable by its function, and “confidence” is fixed by support and strengthening of “patriotism” and “conversation” components. In Sadr’s idea, in the existence of social confidence, a dignified, prominent and firm society, in which merits and talents grows and “corruption” and “hypocrisy” vanishes, will be instructed.

One of the most controversial issues among Muslim thinkers, especially in recent decades, has been the question of the legitimacy of government and its relationship to religion which in response, some believe that religion, despite interfering in politics, has nothing to do with government and the legitimacy of government is not an issue to which religion has responded. Contrary to other scholars who believe that religion also views the government and addresses the issue of government legitimacy, the present article, by analyzing the origin of government legitimacy as the main point of intersection of religion and government, seeks to prove the hypothesis that at this point the involvement of religion is not complete; religion and government have something in common at this point, so that the non-religious aspect prevails over the religious aspect. For this reason, by focusing on Nahj al-Balagha as the best source of narration for research in this field and with the method of hadith jurisprudence and the use of historical evidence and assuming the involvement of religion in politics, it has cited the most valid evidence inferred from Nahj al-Balagha and has found Amir al-Mu'minin Ali's definitive conduct indicative of the dual divine-democracy legitimacy of the government with the dominance of the democratic dimension.

In the Islamic penal system, Islamic penalties refer to punishments that specify the type, amount, cause and quality of their execution in the Shari'ah, and include punishments, qisas, diat and ta'zir.
Among the controversial issues in the scholarly circles that have been mocked by the great religious authorities is whether, in spite of the legality of the religious minorities' blood money, it is practically possible to change the amount of blood money according to a particular state ruling. Religious minorities?
The results of this descriptive-analytical study indicate that religiously the amount of religious minorities can be changed according to the state order. In this way, although the primary requirement is non-approval of a government order, it is possible and provable to issue a government decree if it is in compliance with the objectives and purposes of the Shari'a, the prominence of the important, the certainty and respect of the public interest. The Islamic ruler has the power to change the amount of blood money for religious minorities

Dating fabricated traditions provides valuable information about social, political and cultural conditions of first centuries of Islamic society. One sample of false traditions is prophetic traditions which implied that the prophet prayed for whom were accursed by him in Sunni collections of Hadith. This article using content analysis and different methods of dating traditions, indicates historical and geographical origin of these hadiths and their forgers’ intellectual, political and social tendencies. In gathering information library method and in investigating the data analytical and descriptive methods were used. By the end of the third century these traditions are contained in 16 sunni sources. The findings show that these traditions were most probably fabricated in line with Umayyads policies before 58 A.H by Abū Huraira and ʿĀʾisha or in their names and were spread in Medina, Syria, Iraq, Bahrain and then in Mecca, Egypt, Yamen and Wāsiṭ. In the next generations some narrators copied these traditions or made new ones with the same contents and different forms and attributed them to companions such as al-Jabir, Salmān, Abū Saʿīd al-Khūdrī, Abū aṭ-Ṭūfail and ʾAnas who transmitted narrations in which Ummayds were condemned and Imam ʾAlī was praised. The most important aim of Ummayds in forging these traditions was to neutralize the influence of prophetic tradition in which Ummayds were accursed and blamed.

At the top of Islam, there were women who, while accepting Islamic principles, suffered from the existing unequal rights and opportunities that were traditionally applied to them, they did not accept it and protested against it. The conditions that the Messenger of God (PBUH) created in Madinah gave women the courage to protest gender discrimination easily and without fear. They were treated with an open mind and they got answers and concluded from their logical activity, a situation that was never repeated before or after that. The freedom and boldness of the women at the beginning of Islam was unbearable for many of the close companions of the Prophet and they praised the Prophet why he gave such a field to women and made them bold. Unaware that this was the teaching of the Qur'an that they are also among the children of mankind and mankind has dignity: "Laqd karamnna bani adam" (Isra', 70) The dignity of human beings is determined by piety and it is measured by humanity, morality and purity, not by Race and gender: "Indeed, I am grateful to God, and I fear you" (Hujarat, 13). The Qur'an does not consider women to be weak, deficient in intellect, or deficient in faith, but it considers some of them to be indicators of faith and considers them all to be so powerful that the Prophet must pledge allegiance to them on the condition that they recognize every word of the Prophet as true. They should not disobey it:

The verse of Qawamiyat is one of the key verses of the Qur'an about the "position of women" in the family and society. The anthropological foundations of the commentators are very effective in interpreting this verse and the rules of jurisprudence, law and social, economic and political laws. The views on the concept and scope of "Qavamite" and "grace" in the verse are different. The obvious view of the example of grace is the issue of "intellect". This study examines the foundations of contemporary commentators on the difference between the intellect of men and women, using a descriptive-analytical method based on anthropological principles, and after evaluating the findings, concludes that not only is there no defect in the innate intellect of women; Rather, it is the same in terms of human essence as man. The difference is in the type of intellect and reason in the executive arena. Natural and environmental barriers have been effective in the intensity or weakness of this power; As a result, masculine nature has surpassed feminine nature in the issue of reasoning.

In this article, we examine and evaluate the theological perspective of the two prominent Shiite commentators, Muhammad Husayn Tabataba’i and Sayyid Mohammad Husayn Fadlallah, on the infallibility of divine prophets and other related issues, which are reflected in the Quranic interpretations of these two interpreters, and thereby present a view that is stronger and closer to reality. The views of the aforementioned scholars on analysing and explaining the reality of infallibility, in spite of having some similarity and closeness, differ in expressing and evidencing the reality of infallibility. Concerning the timing of the infallibility of the prophets, there is no difference between the two scholars and the two theories are in complete agreement with each other. However, with regards to the subject area and the realm of infallibility, with a profound look and analysis of the expressions contained in these interpretations, there are clear and profound disagreements, and certainly, for each of these views, it is possible to find some parallel intellectual works in various Islamic schools of thought. The authors of this study, while carefully analysing the views expressed and considering the arguments of both scholars, view Tabataba’i's viewpoint on conflicting issues to be consistent, more convincing and sometimes closer to innovation.

The performance and application of the Qur'an have been studied from different angles. Fundamentals, applications, examples, and types of performance and application, but in the meantime the criterion for the correctness or incorrectness of this interpretive rule has not been properly examined. Based on the importance of this rule and the use of this rule by all opposing Islamic groups and sects, the need to examine the criteria for performance and implementation becomes clear. Since most of the performance and application made by the Ahl al-Bayt/People of the Household and the real commentators of the Qur'an are about themselves or their friends or enemies, the satisfaction and love of the two criteria in the epistemological section of belief and the application of verses to the Ahl al-Bayt has been discussed and following, similarity, community, the criteria of the ethical-behavioral section in the implementation made to the friends and enemies of the Ahl al-Bayt which is stated in this article. This article examines and proves these criteria, along with mentioning the examples the reason for each criterion.

The purpose of this study is to examine the ethical aspects and consequences of the feasible duty. The first hypothesis of the study is that the feasible duty also includes ethical recommendations and commands. The second hypothesis is the role of the feasible duty as a strategic principle to prevent harm in moral and educational systems. The third hypothesis is the assessing and psychological role of this principle in the efficiency and effectiveness of ethical and educational systems and the ethical evaluation of the professional systems and legal systems. The research is based on the position of Shiite scholars on the challenges of the unfeasible duty. There are two interpretations of the feasibility: feasibility in the sense of strength and feasibility in the sense of less than tolerability. The research hypotheses are examined via the logical-critical analytic method in light of these two interpretations and by the assumption of non-authorization of the unfeasible duty and the exclusion of any unfeasible duty. The purpose of the present research is to critically apply the principle of the feasible duty to a varied range of applied ethics.

The real status of water in the Quran and Mysticism, despite its importance and essential role for human beings and other creatures’ lives, has not been studied comparatively yet. And its main objective in the world and human’s duties towards water have not been considered properly. This paper aimed to take a look at water’s high status and holiness in mysticism comparing to Quran and ancient beliefs of Iran. Findings revealed that Mystical approach, considers water as a mirror in which, one can look for God. This attitude recalls for water’s presence in spiritual life and asks people to think seriously about water. Ancient beliefs of Iran, also, emphasizes on Water’s holiness in many aspects. On the other hand, water has a high place in Quran and has been introduced as the symbol of cognition, knowledge, and a passage to wisdom and insight. Many sentences and rituals have been mentioned about water and it has been considered as the origin of life, symbol of abundance, blessing, purity, motion, germination and generation.

One of the components of the Holy Quran is surah which has been recognized as an integrated unit based on the Almighty Allah’s speech. For this is necessary to discover and to explain the integrity and internal harmony of the verses. A careful study in a surah will reflect several aspects of harmony and style in the verses. The aspects of harmony based on comprehensive classification are literary, subjective, conceptual and purposeful harmony. Each of theses aspects has various types and abundant samples in a surah as follow: description, conjunction, substitution, emphasis on the last problem, to explain with more details about something rose as a whole, to give some example as an evident, to argue aforementioned problem, to specify the general sentence, to answer a doubt or a question rose in the previous verse, the harmony among verses descended at the same time, to prohibit believers of maintenance of succession with disbelievers, to confirm Allah’s Unity and belief in the Day of Judgment, to express an abstract of prophet’s fighting with rebels, to invite to the right and good actions by means of warning and glad tiding, to prohibit of avoiding of the Friday’s Prayer and to recommend to remove obstacles related to do it.

Imagery and metaphor and their uses in the interpretations are among the most important literary discussions of Quran, because the application of imagery, irony, metaphor and other merits of rhetoric in Quran are recognized as the most distinct aspects of Quran’s discourse miracles attracting others to this Book. Many of the fellows of eloquence and literature have consensus over it. But, discrepancies among interpreters regarding their use in Quran exist. Allameh Tabataba’ee, a Shi’ite interpreter, is a proponent and Shanghiti, contemporary Salafi interpreter, denies their use in his interpretation “Azva’ Al-Bayan” and specific treatise. Although they, both, agree on quintessential nature of Quran’s lexicons real use they do not accept literal imagery and metaphor to the maximum extent possible, but Tabataba’ee approves imagery in case that words in their surface structure and denotations do not contradict the logical meaning and are not inconsistent with the context of the word and proposes different theories to justify their use in Quran within their natural surrounding trying to adhere to the truth as much as possible. It seems Tabataba’ee’s theory of “semantic spirit” differs essentially from Shanghiti’s theory of “denial of imagery” though intersecting one another in upper layer. These two theories are investigated and compared in the present study because Tabataba’ee does not completely deny imagery; instead he resorts to the theory of “enacting words to capture the semantic spirits” to limit the scope of imagery in Quran and he talks about imagery and metaphor where there is found an evidence contradicting what it looks like in the surface. On the other hand, Shanghiti adopts a discourse approach to fundamentally deny their use. The two theories’ results and effects should be considered in interpretation.

The social system is to discuss the social phenomena of human social life and and it speaks on how to achieve goals and stay in public life.Nowadays, with the proliferation of Islamic movements and tendency to form and establish the Islamic state on the one hand and encountering Islamic civilization and Western civilization in the administration of the community, on the other hand identifying and strengthening foundations of the Islamic social system is necessary.From Allameh Tabatabai's point of view the evolution of man is parallel to the evolution of society, ontological social system of Quran can be hierarchical principle of monotheism, and it focues on reciprocal interactions in the universe and to follow the development of legislation is mentioned.The Holy Quran rejects the law of relativity and has emphasized on the discovering the reality of the world of science, Sense, wisdom, heart, inspiration, history, and social rules, are the tool for definying social laws.In this research, we studied each of these principles based on the Holy Quran and Al Mizan interpretation books.