فهرست مطالب yahya mirhosseini

After the assassination of ʿUthmān, the third caliph, that the Levant (Shāmāt) raised the opposition flag against the government of Imam Ali (PBUH), and the Levant was introduced as Umayyad unified land. However, in some reports, it has been mentioned about groups that were not associated with the Levantines masses, and separated themselves from Muawiya's army. This research which is organized by descriptive-analytical method with a focus on behaviors has divided the Residents of Levant into two groups: “companionship” and “non-companionship” and then analyzed the political stands of the Levant Arabs in relation to the way of supporting or opposing Mu'awiyah. The research results show that the influence of Byzantine-religious beliefs, Muawiyah's use of foreign chief policy, urbanization and homogeneity of the population, totalitarianism and blackmail had the greatest effect on Levantines subordination from Muawiyah. Moreover, We can point to the following factors as other reasons for accompanying Muawiyah: the presence of Imam Ali (PBUH) followers in Levant, the policies of Imam Ali (PBUH) in Levantines awareness, the policy of neutrality, profit seeking and religious caution.

In his political relations, the holy prophet (SAW) used strategies of various types, one of which was the military one. In this regard, some questions to answer concern the nature of military strategies used by the prophet and the extent to which he employed them to fulfill his aims and to adjust political relations. The outcome of this stance is evident in his political relations. The findings of the present descriptive-analytical study that surveys historical sources show that the prophet (SAW) made the least use of military attacks, and mainly benefited from defensive positions as a deterrence strategy aimed at stabilizing the Islamic government. To prove this, the present article provides evidence. The results also show that although the prophet’s military actions were merely defensive, he has used his war tactics so accurately that he could alter the political relations in the Arabian Peninsula and encourage people to accept Islam.

One of the most reliable methods to study the power relations in Hijaz during the Qur'an revelation is to examine the propositions that contain unwritten political ideas, including factors affecting power. The article, with an anthropological perspective, examines the historical and narrative propositions of the influential people in politics in Banū Hāshim and Umayyad and by using verses and traditions, has presented an analysis of the determining factors in power relations in that era. Examining power factors in the society that has disappeared in history can lead to the revelation of more types of power relations in the Qur'an’s revelation atmosphere and make a better understanding of the Qur'an’s teachings. On the other hand, examining the difference between the ruling official discourse and the informal but common discourses among the people can provide a basis for analyzing and criticizing any political system, especially contemporary governments. This research which is organized with a descriptive-analytical method based on library resources shows that wealth, authoritarian behavior and population are among the most important power factors in the political discourses of Hijaz, from the Revelation to 132 AH. Both families disagreed about these factors’ details; The difference of opinion that is affected by the different views of power cost and the effectiveness of these two on different approaches politics. For the Umayyads, "power" was a fundamental approach, so they sacrificed morality and religion for power, but the Banū Hāshim, who saw politics as a means of reaching the "ideal", were not willing to gain power at any cost.

In the land of Yazd, the tendency towards the Shia denomination and Ahl al-Bayt's love has a long history, which goes back to the early centuries of Hejira. So far, the researches that have been done about the background of Shi'ism in Yazd have mostly been based on historical resources and texts. But what can be considered as a new perspective, and of course, it has been rarely taken care of, is paying attention to the inscriptions, which can reflect this issue with the least bias and intervention. The inscription reveals many cultural issues of its formation period, including beliefs and values, as a medium. Therefore, in this research, an attempt has been made to identify and typify the Shia content used in the pre-Safavid inscriptions of Yazd, to discuss the cultural manifestations of Shia denomination in them, and to achieve eight types of Shia themes, while the Shia religion, as the official and state religion was not recognized in Iran. In this article, the research method is descriptive-analytical, and a combination of library method and field research was considered in data collection.

In the decades before and after the Islamic Revolution, many groups and parties emerged in Iran. In order to recruit members from the Iranian people, they had to develop and present a specific ideology. Most of them claimed that all of their foundations had originated from Islam or they had considered the religious teachings in addition to other sources. One of these parties was called "Furqān". These group members are more famous for their violence in assassinations than their ideological foundations. In their creed, which they called monotheistic ideology, they primarily used the Quranic verses. Secondarily, the words of Imam Ali (AS) were cited by them; in such a way that led to the writing of a commentary book entitled "Furūq Nahj al-Balāqih". So. By using a descriptive-analytical method, this paper tried to examine the Furqanism view of Nahj al-Balāqih and show the most important criticisms of it. Studying the works of this group's leaders indicated that their primary activities had included the interpretation of not only the political and social statements, but also doctrinal, devotional, and moral concepts. The findings suggest that the most important criticisms of this group's perceptions are "the dominance of functionalist approach," and "disregarding the principles and rules of Fiqh al-Hadith (the science of hadith comprehension)."

The “People’s Mojahedin of Iran”, popularly known as the “Monafeghin” (hypocrites), often  referred  to  religious texts in order to formulate their ideology; In the meantime, one of the most widely used sources in the speech and writing of this group was Nahj al-Balaghah. The slogan “weapons in one hand and Nahj al-Balaghah in the other” demonstrates at least as a slogan, they received their theoretical foundations from this book and, in their opinion, apply those theories by weapons. It must be acknowledged that their strange, sometimes flawed, and extremist interpretations of religious texts were the basis of their destructive actions, such as bombing and assassination of personalities. By a descriptive-analytical method, this article attempts to criticize their methodological and content defects in the description and interpretation of Nahj al-Balaghah from the perspective of the rules of Fiqh al-hadith (knowledge of understanding the text of hadith) in two  parts: understanding the text and understanding the purpose of the hadith. Among the most important criticisms based on comprehension of the text, we should mention the incorrect personal interpretation, incorrect translation and ignoring the existing explanations of Nahj al-Balaghah. Also, one of the most important criticisms of understanding the purpose of hadith is ignoring the time and space of hadith issuance, disregarding the intention of Imam (AS) as well as fragmentation of hadiths and the resulting misunderstanding.

The present study re-reads the theory of the binarity of surahs as a basis for seeking similar verses of the Holy Quran in order to develop the interpretation of the Quran to the Quran. Therefore, the pair of Surah Al-Waqichr('39')ah and Al-Rahman were chosen for application. The research findings show that in this pair of surahs, there are many common meanings and each of the two contains a part of the process of signification or semantics. These central meanings are: "Explaining the degrees of heaven and hell" and "Godchr('39')s power in the light of reference to nature and culture"; and in terms of the structure of expression, "concise expression of meanings in one of the two surahs and its elaboration in the other" and "using different expression styles in proposing common themes" were found. Another result of the research is the identification of one of the semantic layers of the Holy Quran.

The abundance of socio-political teachings of Nahj al-Balaghah has caused this book to be used by people who are not satisfied with the state of society and are looking for a structural revolution or social reform. Therefore, in spite of the uplifting concepts of the constructive societies in this book, it is necessary to refer to groups such as Mojahedini Khalq Organization that followed the wrong path and pursued the realization of their presuppositions in Nahj al-Balaghah. This article, in a descriptive-analytical manner, focuses on Sermon 16, which has been the focus of their attention. First, the political perceptions that are often based on the revolution and its tools, then their methodological and content defects are criticized. Criticisms include the inclusion of presuppositions in understanding, a lack of emphasis on history, modern thinking, and the dominance of the functionalist view. This study shows the irregular use of Nahj al-Balaghah by political groups, to what extent it can distance itself from the Imam's intentions and lead to misguidance.

Crying is an emotive human phenomenon initiated shortly after birth as the first natural act in man’s life. Bitter forms of crying often occur when one loses a dear person or whoever cordially significant. There are certain religious comments and commandments on this emotive behavior. The repertoire of Muslim teachings contains a set of contrastive remarks in this regard. Some of them discourage crying for the dead by considering it as a torture for them, while others encourage it as a natural reaction and even refer to it as a blessing. So far, Muslim scholars have made a great deal of attempts to resolve this contrast. Of the speculations ever offered, a history-based view considers crying as a permissible act. On the basis of inadequate historical evidence, it is argued that the ban on crying is a matter of the past. Through the analysis of the traditional views on the subject and by considering the historical contexts of certain quotations, the present study seeks to offer an appropriate picture in this regard. As the results of the study indicate, the initial prohibition of crying for the dead was strongly induced by the specific features of the pre-Islam culture in the Arabian Peninsula, such as ostentation and belief in reincarnation. The prohibition was mostly directed to the eradication of wrong beliefs there. Political conditions of the time and the corresponding power dialectics are also put forth as another basis for such a prohibition.

The connection and consistency of Quranic verses along with the arrangement of surahs have always been one of the key issues in Quranic and the exegesis science. In the traditional Quranic subjects, this subject is usually referred to as "order" and "consistency". The purpose of raising this issue, which we have referred to as linear conjunctions, is to defend intra-surah order of verses and the existing arrangement of the surahs in the Quran. However, it has provided some interpretative benefits that have been exploited by exegetes. In recent centuries, nonetheless, network connections have received growing attention and great efforts have been put into searching the relationships between adjacent verses and surahs. Beyond the interpretive function and the search for the Quranic order, the importance of gaining text-based insight, the advent of new interpretive assumptions, the expansion of Quran-to-Quran interpretation and the growing need for thematic exegesis have influenced this approach. In this regard, we first examine different types of connections between verses and surahs using an analytical-descriptive method and then explore the origins of these connections, especially in the contemporary era.

Due to the specific orthographic features of Arabic, a piece of writing in that language may be pronounced differently. This is linguistically referred to as ‘reading transformation’. In the case of documented Hadiths (holy quotations), correct understanding of meanings depends on reading the texts as intended by the original author. This fact, if ignored, as it sometimes is, leads to mistaken understanding of certain religious texts. Different readings of the same text often lead to contradictory meanings and arguments on whether to accept the text or reject it. This is why it has traditionally been preferable to receive a Hadith orally rather than in a written form. This paper aims at the factors that affect different readings of written Hadiths. Indeed, it typologically introduces the factors that create misunderstanding. The study is a descriptive-analytical one, focusing on several example Hadiths that suffer from a lack of auditory versions. The results indicate that the most critical factors involved in reading transformation are ‘lack of cohesive devices’, ‘creating junctions when reading’, ‘lack of vowel markers’, ‘neglecting the stock collocations or word combinations’, and ‘the derivative nature of Arabic’. Careful consideration of these factors is specifically highlighted for dealing with the words quoted from Imams.

Concealment is considered as one of the main issues of research on the history of Islamic beliefs. Shiites of Imamiyeh have been considered as the most believers of concealment compared with the other religions. They have practiced this issue along with the discussion about its theoretical and jurisprudential aspects. The other religions did not show any interest to it because they considered it to be absolutely related to the early Islam and accepted its function in rare cases.  This research is to investigate the most important ways prevalent among Shiites of Imamiyeh to practice concealment and its fulfillment with a historical approach. This study clarifies that concealment has been the contradictory statement of beliefs and it has been done until the beginning of the second century, afterward the behaviors such as the criticism of relatives, disagreement on the religious issues and lack of unity among the fellow believers due to the increase of Shiites and the political and social pressures were observed in regard with it

Historical propositions are in favor of the scholars towards the detection of religious instructions; moreover، they are utilized in direction to the propagation of these instructions in the religious admonition and speech assemblies. Accordingly، the criticism and purification of these propositions is of great significance in the direction of taking the sound and unsound propositions apart from each other. Being aware of this necessity، Shahid Motahhari has devoted some of his works on the study and purification of historical propositions. Through the systematic typology and nomenclature، this article is to identify the most important criticisms by Shahid Motahhari in the historical propositions and to introduce them following their classification.

Theosophical and symbolic commentaries are among the major sustaining commentaries on the Quran. These commentaries approaches date at least back to the third century and they have still preserved many proponents till today. Thereby، some of the recent works have followed theosophical and symbolic trends in the course of deducing glorified Quranic verses. The commentary specifications of the works of this new area are different from the previous works. As a result، theosophical and symbolic commentaries can be subdivided to two antecedent and recent branches. “Hermeneutics”، “symbolic expressions”، “classified understanding “are the bases of antecedent theosophy commentaries. However، in the field of recent symbolic-theosophy commentaries، one can mention “trying to generalizing understanding and publicizing Quranic investigations”، “believing in thinking and commenting on the Quran by the Quran” and “insisting on the core role of heart purity in understanding the Quran”. Recent theosophical commentators have claimed new understandings on the Quran، due to re-teaching methods which have no precedent and no sign of them can be seen in commendatory tradition. Thereby clarifying approaches and specifications of this commentary method is of high importance.

One of the Quran well-known interpretive methods is the mystical interpretation with a long period record besides the other methods such as theological, philosophic, jurisprudential, literary methods. In 14th century this interpretative attitude took place in two different paths: classical and non-classical. The most important goal of this paper is the examination of Abbas Ali Keyvan Ghazvini’s interpretative method. His attitude is mystical and for instance of its differences from the prior mystical interpretations; we should regard it as one of the first non-classical mystical interpretations. The most important characteristic of interpretative method of Ghazvini is excessive attention to the external appearance of the words in comparison with the prior ones, lack fidelity to the antecedents’ discourses, not applying to the infallibles’ traditions and the companions and an approximate approach between Islamic schools. These different attitudes and approaches to the Quran and interpretation which have differentiated him from his contemporaries.