mohammad sobhani yamchi

Nahj al-Balagha is a book containing the sayings of Imam Ali (peace be upon him) compiled by Sharif Razi. The Imam's letter to Muhammad bin Abi Bakr is one of the letters that was written to his agent in Egypt under the influence of time, place and culture. This letter is mentioned in detail in the sources before Sayyed Razi, which contains the contents and recommendations that the Umayyad rulers used its decrees and orders in governance. In this letter, the Imam orders the people of Egypt and his agents to observe divine piety and fear death, the grave, and the conditions of purgatory and resurrection, citing the verses of the Qur'an. His Holiness expressed his documents in the form of eight discourses and explained the Sunnah of the Prophet to the people of Egypt in the form of meditation in the details of jurisprudence. This article has analyzed the text of the letter in the sources before Seyyed Razi in a descriptive and analytical method according to the influence of time and place and the geography of the word. The results show that the previous beliefs and convictions of the rulers and the social, political and cultural conditions of the Egyptian people have been influential in the Quranic citations of the Prophet and issuing letters with a warning approach and attention and reflection on the details of the prophetic tradition.

Designing, planning and establishing an Islamic Al-Madina Al-Tayyiba (perfect society) based on authentic Islamic principles and values ​​can provide the basis for growth and perfection towards a desirable and ideal society. In the past few decades, the influx of Western modernity models and their application in the cities of Islamic countries has made the atmosphere of the Islamic cities face a crisis of identity loss - identitylessness. In order to confront the invasion of foreign culture and solve the problems of the cities of the country, it is necessary to revive the Islamic Al-Madina Al-Tayyiba and return to the authentic Islamic standards of the Qur'an in building the cities of the country. Accordingly, the current research has been conducted with the aim of designing the Quranic model of the Islamic Al-Madina Al-Tayyiba with a future research approach. The research method is an applied method in terms of the goal, and also a survey due to its descriptive approach. The statistical population of this research is 70 experts and professors at the level of universities and scientific institutes across the country. In order to analyze the Quranic model of Islamic Al-Madina Al-Tayyiba, 36 important indicators have been extracted and analyzed using Quranic verses. MICMAC program was used to analyze the research indicators and identify the main effective strategies in designing the Quranic model of Islamic Al-Madina Al-Tayyiba.The research findings show that out of 36 elements investigated in this research, 12 criteria were selected as the key factors influencing the design of the Quranic model of Islamic Al-Madina Al-Tayyiba, which are: perseverance and will to revive Al-Madina Al-Tayyiba, dispersion the culture of worship in the city, spreading piety and spirituality in the city, helping the deprived, needy and weak, expanding the scope of science and technology in the city, human dignity and citizen rights, establishing justice, avoiding rumors and suspicions, ensuring security and peace, economic prosperity and public welfare, building a moral city and righteous leadership

According to Quran one of the Islamic Prophet's responsibility is recitation and teaching of Holy Book and teaching theosophy. Purpose of revelation of Quran is explain it's signs. Some verses of Quran invite people to contemplate in Quranic verses and also condemn those who do not have contemplation viewpoint to verses of Quran. Philologistes believe that the term » contemplation « has different meaning. Therefore there are various interpretations about contemplation verses. This research try to examinate contemplation's semantic's evolution among shia and sunni interpretation with descriptive and analytical method as well as by historical approach. In this article have been attempted by library instrument to ascertain the meaning of contemplation from beginning of Islam till now among Islamic commentators. Scholars of islam had given 16  meaning for the term » contemplation :« hearing, Pay attention, thinking, Pay attention and examination of thing's consequence, deep looking,  contemplation, intuition, cogitation, comprehension, verses relationship together, comprehension of verses successively, insight, checking of Quran's concepts, thinking and idea and  Pay attention to eloquence. However these conceptes had been changed for centuries but they correlate together. If someone wants to listen divine speech and thinks about it without any presupposition he can understand consequence of  divine speech and main goal of chapter and verses of Quran to be guided.

The Holy Quran is a sacred text that has been revealed to The Holy Prophet Muhammad in order for its verses to be explained and interpreted to people. Among the methods used to explain verses and recognize the grand intention behind utilizing certain material is recognizing the Quranic vocabulary. Quranic Semantics is a novel research methodology in the field of Quran, which is effective in conceiving the exact meaning of the words and interpreting verses in a way that a careful analysis of the scientific meaning of vocabularies helps the interpreter to reveal the semantic layers and achieve the divine intention. A group of vocabularies that need to be semantically recognized in Quran – and explaining them enhances human recognition and knowledge about the true nature of the Holy God – are the divine names and adjectives. This research uses a descriptive-analytical methodology to explain and analyze single-purpose divine inherent names and adjectives in the Holy Quran.  This paper starts with explaining the meaning of divine names and differentiates between divine inherent and practical adjectives. Following that, the single-purpose divine inherent names including The First, The Last, The Manifest, The Hidden, The Eternal, The Source of Peace, The Guardian of Faith, The Protector, The Compeller, The Majestic, and The Light are analyzed regarding different perspectives from interpreters and it is was found that the interpreters do not agree on whether the meaning of some adjectives are inherent or practical.

Throughout history, divine prophets have been unfairly subjected to oppositions and accusations. But the type of accusations may have been different for each particular prophet. Prophet Mohammad was no exception to this rule. He was always subject to accusation.These accusations were made by orientalists in dealing with the source of the verses of the Holy Quran so as to challange the revelation of the Holy Quran. For this reason, the accusation of priesthood, witchcraft, poetry, during epilepsy has been attributed only to the Prophet of Islam, Prophet Mohammad (PBUH). Along the same line, this study seeks to answer the questions by examining theories from both scientific and religious data to see wether there is a connection between epilepsy and wise words? Did Prophet Mohammad (PBUH) have a history of illness? To answer the questions, library and citation methods and qualitative content analysis (descriptive-analytical) based on historical approach and psychological science were applied. The findings of the study indicate that based on historical evidence, psychological, intellectual and scientific narrations, the confessions of some orientalists, these suspicions are unfounded and motivated by the studies of orientalists in a biased fashion. Their studies were influenced by the crusade and the fact that Muslims won the war which led to the emergence of a sort of cultural war and people sowing the seeds of doubt and suspicions of that sort.

The only dimension of human existence that has the effect of infinity and it can communicate with infinity is the "heart". The man's heart should be changed to change his states and to create this transformation, the characteristics and conditions of heart must be considered and its effective rules should be understood. Today, due to the lack of attention to the passive states of the heart, human mental health is always endangered and it threatens people's daily lives, so human beings need studies in this field to solve this problem. The Holy Quran which clearly states the truth for the guidance of human beings, in addition to verses, it has expressed the characteristics of a pure heart, and by contemplating the deep and profound meaning of this heavenly book, peace of mind can be achieved. The characteristics of pure heart include piety, calmness, stability, humility, enthusiasm and desire. Piety of the heart is also one of the authorities of faith that promotes the virtue of high human morality and it is in fact the same as achieving peace of mind and spiritual happiness.

Just as the human body needs to be kept healthy and in inflicted bu diseases, human soul also needs attentionwhen the body suffers from mental and moral diseases. In Imam Ali's point of view, preventing diseases is important for physical health, but more important than physical illness is the spiritual illness that travels painlessly and quietly. The purpose of this study is to investigate the therapeutic ethics of Imam Ali's statements based on Nahj al-Balagha.

This study is analytical/library-based and analyzes the key words like moral maladies, physical maladies, and spiritual maladies in Imam Ali's statements in Nahj al-Balagha, interpretations of Nahj al-Balagha, and narrative books related to Imam's words, like Tuhaf al-Uqul, Exalted aphorisms and Pearls of Speech, Uyoun Al-Hakam and Al-Mavaez. The authors have not reported any conflicts of interest.

The findings indicate that in Imam Ali's point of view, along with physical illnesses, moral and spiritual illnesses also make man ill and that this type of disease is even worse than physical illness; ethical models, the sense of the presence of the Righteous in life, and the use of divine revelations, revive the patient's sense of hope and optimism.

By examining Imam Ali's words in Nahj al-Balagha and other related narrative books, it found that human is a creature with both a material and immaterial nature and his perfection depends on spiritual development and acquisition of moral virtues. It was also found that in addition to physical illnesses, moral illnesses can also be treated and that Imam has been paying more attention to the moral dimension than the physical dimension, and most of his statements have been in line with the treatment of illnesses related to human's moral dimension.

Enforcing justice is one of the basic and intrinsic needs in society. It is also one of the fundamental principles in government. From Hazrat Ali viewpoint (pbuh), government is the most important branch for inquiring the affairs, providing services, public welfare and well-being and solving materialistic and spiritual matters. Therefore, in Imam Ali’s governmental methodology, justice had basic and determinative status in regulating social life of human beings. Nahjolbalagheh has frequently emphasized on justice and enforcing it in society and political affairs,and Hazrat’s attempts for enforcing justice in society indicates the importance of this matter in political autonomy of Islam. Besides the Hazrat’s effective attempts and endeavours for enforcing justice in society, the history indicated that the prominent and glorious thought of Alavi government encounters with some obstacles. This paper is a descriptive-analytic one which tries to answer this question that from Nahjolbalagheh viewpoint, what barriers do cause not enforcing justice in society? Surveying the statements of Hazrat Ali (pbuh) in Nahjolbalagbeh indicates that some barriers in individualistic, social and economical fields like materialistic, monopoly, discrimination, violating the rules, bribe, hoarding, insincerity, people’s cultural weakness and etc. Are the barriers which disrupt enforcing justice in society and affrays comfort and security among people

The era of Imamate and leadership of Imam Riḍā (as) coincided with cultural threats against pure Mohammadi thought and Muslim beliefs, so that translating Greek and Indian books to promote atheistic and anti-Islamic thoughts, as well as propagating the heads of other religions, distorting and counterfeiting hadiths and the emergence of different sects such as Ghulāt, Mufawwaḍeh, Mushabbaheh, Mujassameh, etc. have encountered his era with a variety of religious and cultural crises. In such an atmosphere, the Imam tried to provide the grounds for perfection and prosperity by reforming the beliefs and attitudes, and by culturalizing the execution and people's avoiding from the prohibitions of the sacred law of Islam. Prayer is one of the religious practices that the Imam tried to cultivate it in the society by purifying it and removing the superstitions and distortions from it. This article based on descriptive-analytical method examines the teachings and behavior of Imam Riḍā (as) and considers the educational methods adopted by him as a model for the cultivation of prayer in Islamic society. The article shows that by applying educational methods of modeling, exhortation, encouragement, warnings and fear, giving insight, and indirect way in the life, one can culturalize the prayer in the religious community by following the instructions of Imam Riḍā (as).

The efficiency and creativity of officials and managers are among the important and fundamental factors in the performance of political systems and have always attracted the attention of thinkers in this area. The divine viewpoint taken by Imam Ali (PBUH) towards the structure of a government and the roles that it plays for the formation of behavior and ethics among people as well as material and spiritual fate of the citizens make it necessary to pay attention to a number of criteria and indicators in the selection and employment of human workforce. From a descriptive-analytical perspective, the current article investigates a number of criteria mentioned for efficient workforce according to Imam Ali. If organizations pay enough attention to these features, they would be able to recruit a politically efficient set of employees for themselves. The current article concludes that having such features of being religious, having faith in the gals, having loyalty while performing the job, being qualified with regard to expertise and commitment, being patient and perseverant against problems, being resourceful and skillful, being inexhaustible in performing duties, being loyal to the principles, and having civility can help managers to employ efficient workforce for the administrative system that seeks to follow Imam Ali’s guidelines.

Uri Rubin, the professor emeritus of Tel Aviv University, has published numerous books and articles on the early Islamic period with a focus on the Holy Quran, its interpretation, and prophetic biography and hadiths, of which is his paper “The Shrouded Messenger (On the Interpretation of al-Muzzammil and al-Muddaththir”, in EQ. In this writing, Rubin classifies the interpretations on the titles “al-Muzzammil” and “al-Mudaththir” as three categories: first, the “Neutral Explanations” that explain the semantic meanings of the terms without mentioning the reason for using them; second, “the Commendation Explanations” that the terms have been considered as praiseworthy and respectable for the holy prophet; third, “the Reproachful Explanations” that indicate the ignorance or inability of the holy prophet while performing his responsibilities and regard the shrouded mode as a reflection of pre-Islamic priests. The latter indicate to the holy prophet’s inaction, isolation, and lack of interest to face with the obstacles against his prophetic responsibilities. Making a critique on three aspects of content, source, and method, the present research investigates Rubin’s viewpoints and evidences. In addition, regarding facts of the Islamic history and the explanation of the meaning of the terms and the hadith of “'ana al-nadhīr al-‘uryān”, it is proved that his claims originate from the fact that he has referred to the sources in a one-dimensional manner, without validating them, and putting forward his own personal views instead of Muslim scholars’ interpretations.