نشریه پژوهش دینی
سال هجدهم شماره 38 (بهار و تابستان 1398)

In recent times, lovers of science and knowledge have grieved over the death of a distinguished scholar. The late Dr. Ali-Reza Feiz, a professor who had spent more than six decades teaching and training students in addition to being educated by greatest masters of Islamic jurisprudence, usul al-figh, theosophy and literature, died of a long illness. Although the valuable works this scholar has left behind can be utilized by future generations, he is undoubtedly missed among the highly respected and esteemed university professors. The present article, written in honor of this deceased scholar, examines the methodology of four works of interpretation from among the interpretations of ayat al-ahkam, namely “Kanz al-Erfan”, “Zobdat al-Bayan”, Jassas’ “Ahkam al-Quran” and ibn al-Arabi's “Ahkam al-Quran”, comparatively and introduces the advantages and disadvantages of each of these works of interpretation. It is noteworthy to mention that the science of interpreting ayat al-ahkam, as one of the interdisciplinary sciences between interpretation and usul al-figh, has long been of interest to Islamic scholars and some great works have been written in this field.

‘Arrogance’ is one of the frequently-used negative Quranic concepts, and reflection upon its various aspects is necessary for the proper training of human beings and for the salvation of humankind from misdeeds and misguidance. The present article seeks to elucidate the pillars and manifestations of ‘arrogance’ as well as its meaning elements by extracting the linguistic structures of this concept in human and non-human instances in the words of revelation. The findings indicate that God has referred to such pillars of human arrogance as geniocracy, cultural poverty and news blackmail using various language structures at the lexical, morphological, syntactic, and rhetorical levels and has used these elements to depict ‘arrogance’ in the form of power-orientationism, character assassination, disuniting and social asphyxia for the reader.

“Ta’liqeh Sajjadiyyeh fi Sharheh Man Layahzaro al-Faqih” is a concise description written by Molla Morad Ali Khan Tafreshi on “Man Layahzaro al-Faqih”. Using the descriptive-analytic method, the present article seeks to examine the author's method in explaining and describing the hadiths as well as to find out his major approach in explaining the narrations of “Man Layahzaro al-Faqih”. The results revealed that the author has provided the concise description following the fegh al-hadithi (hadith appreciation) approach, and in doing so he has made use of lexical meanings; syntactic and literary points; Quranic verses and narrations having the same implications; the commentaries of the interpreters of the Quran, philologists and prominent authors; and Sheikh Saduq’s narrations and fatwas (jurisprudential decrees). Considering the author's presence at the beginning of the era when the seminary’s approach was changed from ijtihad and rationalism to Akhbari approach and bearing in mind his attitude towards accepting the validity and authority of morsal hadiths (hadiths one or more than one of whose transmitters are not known) of “Man Layahzaro al-Faqih” as well as his figh al-hadithi style in this book, we can conclude that he has a moderate approach in narrational school.

One of the most controversial issues in Islamic jurisprudence which is related to hadith sciences too is tafarrod-e fatwaei (a case in which there is only a single fatwa) and disagreement with shohrat-e fatwaei (popularity of fatwas) though this kind of tafarrod is due to legitimate reasons, including those from narrations, as giving opinion over jurisprudential issues while ignoring shohrat-e fatwaei may provoke the reaction of the jurisprudential community and the public. Feiz Kashani is one of the Islamic jurisprudents about whom such an argument has been raised in the books of Islamic jurisprudence. Scrutinizing this issue in his and in other jurisprudents’ works can help find out the reason for his tafarrod-e fatwaei, which might have been rooted in following valid principles and reasons related to Quranic verses and true narrations. In the present article, after a discussion on tafarrod-e fatwaei and its relation with shohrat-e fatwaei, some examples of Feiz Kashani's tafarrod-e fatwaei in “Mafatih al-Sharayeh” and “al-Wafi” are briefly reviewed and documented. Finally, it is elucidated that, in numerous cases of tafarrod-e fatwaei, he has argued relying on legitimate reasons, including narrations, and, of course, has had some followers during the history of Islamic jurisprudence.

The Islamic Penal Code adopted in 2013 on the issue of the kefa’at (sufficiency of reasons) of murderer and the murdered in religion has undergone some changes in comparison to the Islamic Penal Code of 2001. The legislator's approach in the new law is to remove the ambiguities of the former one about the issue in question and, therefore, in Articles 301, 310 and 311 of the new law, many of the assumptions that had been neglected in the former law have been addressed and explicitly resolved while the former law had made general reference to the equality of murderer and the murdered in religion only in Articles 207, 209 and 210, and many assumptions had not been considered or were ambiguous in it. Of course, there are some assumptions which have not been taken into account in the new law either. Hence, in this article, an attempt is made to analyze the jurisprudential and legal foundations of all the changes made in the new law about the issue in question by exploring the narrations from Ahl al-Bayt (a.s.) as well as the opinions of great jurists, while explaining the strengths and weaknesses of the new law and paving the way for the elimination of its weaknesses by the legislature.

Homonymy is found in a significant portion of the single words used the Quran. One of the subsets of homonymy is related to antagonyms, which have two opposite meanings, such as the word 'asas'. The remarkable point about these words is that their meanings can be understood using such criteria as Quranic verses, narrations, dictionaries and commentaries. After acquiring the meanings of such words, making use of the above-mentioned criteria, we can evaluate their translation in the Persian translations of the Quran. Studying antagonyms in the translations of Ayati, Elahi Qomshei, Ansarian, Hojjati, Khorramshahi, Fooladvand, Mojtabavi, Meshkini, Makarem and al-Mizan led to the conclusion that some words have the same meaning in all of the translations (in accordance with the mentioned criteria), some words have been taken to have both of the opposite meanings in the same translation, and some other words have one meaning in one translation and another meaning in another translation. The method used in this research is descriptive-analytic.

Ziyarat-e Jame’-e Kabirah is one of the most popular prayers with observable effects that can be recited in honor of the infallible Imams. One of its significant features is that it includes statements from the Prophet’s (p.b.u.h.) Ahl al-Bayt. This prayer has been described by some revisionist Shiites as exaggerative as some special and extraordinary qualities have been attributed to the Ahl al-Bayt in it. Among the most important criticisms expressed about the contents of this prayer is the claim that some of its themes are in contradiction to some Quranic verses. In this study, the textual criticisms expressed about this prayer, that have led to considering it fictitious, have been examined and proven to be unjustified on the basis of Quranic evidence, interpretive criteria, and hadith appreciation. Incomplete understanding of the verses of the holy Quran and being dogmatic about the meaning perceived for each verse, the lack of reference to the authentic hadith commentary, the lack of attention to the linguistic features of the Quran and narrations and the lack of attention to hadith appreciation have caused this problem.

The revelation and the descending of the Quran on a blessed night and the determination of man’s destiny on that night are among the issues mentioned in the initial verses of Surah al-Dokhan, which is one of the seven surahs beginning with the Arabic letters ح   and م. By correlating the descending of the Quran on a blessed night and the initial verses of Surah al-Qadr, it becomes clear that Laylat al-Mobarakah is identical with Laylat al-Qadr, which is one of Ramadan nights during which the Quran was revealed (al-Baqarah, 185). Beyond the interpretation of the initial verses of Surah al-Dokhan and Surah al-Qadr, these verses include important facts which can be disclosed using ta’wili  (allegorical interpretation) approach, including that, according to some narrations, ح  and م correspond to the Prophet of God, ketab-e mobin (the manifest Book) to Imam Ali (a.s.), Laylat al-Mobarakah to Hazrat-e Zahra (a.s.) and koll-e amr (all affairs), in the verse «فیها یفرق کل امر حکیم», to the divine infallible authorities. In these allegorical interpretations, the relationship between the Quran and the Ahl al-Bayt (a.s.) is emphasized, which is explicitly stated by the Prophet (p.b.u.h.) in Hadith-e Saqalein. How Laylat al-Mobarakah and the divine infallible authorities are related on the basis of the ta’wili approach is discussed in the present article, citing Quranic verses and narrations.

The divine vicegerency is one of the deepest scientific and epistemic debates in the divine and human sciences and the role of divine mysticism in this field is crucial. There are two fundamental arguments in Islamic mysticism: the first is about monotheism or divinity and according to the verse «علم آدم اسماء کلها», the subject of this argument is divine lordship and His names and attributes, and the second is the anthropological debate and given the verse«انی جاعل فی الارض خلیفه» ,  it deals with man as the vicegerent of Allah. One of the most distinguished theosophists and mystics who has written on the subject of the perfect human being is Sa'en al-Din ibn Tarakeh. In this research, considering his anthropological and monotheistic views, it has been attempted to portray the perfect human who is the vicegerent of the divine vicegerency. ibn Tarakeh has divided his important book, “Tamhid al-Qava’id”, into these two basic sections, and has dealt with these issues in each section. In the second section, he has offered some accurate and delicate views on man’s divine vicegerency. This article deals with the status of man’s divine vicegerency considering the mystic interpretation of Quranic verses and, particularly, the views of Sa'en al-Din ibn Tarakeh.

Today, imagery has a special place in the analysis and criticism of literary texts. This artistic tool which is one of the most important forms of expression in theology transmits ideas intuitively using fantasy and the figurative applications of the language. This transmission makes the meaning more tangible and helps to consolidate it in the audience's mind. In the present study, using the descriptive-analytic method, the visual effects of Fadak Sermon are examined in order to discover the status of image in the language of Hazrat Zahra (a.s.) and to demonstrate its literary features. As the words of Her Excellency emanates from the purest of sincere feelings and the highest human emotions, the images in the sermon, along with tools such as imagination, motion and music, portray an impressive and complete picture of implications and suggestions to the addressee. One of the features of the verbal images of Hazrat Zahra (a.s.) in this sermon is the frequent use of minor images. Metaphor is most used in the sermon to create imagery and is tailored to the understanding level of the audience of that period. The dynamic and innovative images used in this sermon are intended to guide people and show the breadth of thought and depth of vision of Hazrat Zahra (a.s.).

The holy Quran is regarded as the first and most reliable source of Shari’ah rulings by Shiite and Sunni jurisprudents. However, the Quran's extensible jurisprudential capacity has not been carefully exploited. In the meantime, the use of non-jurisprudential verses, such as the verses of Quranic stories, has received less attention from Quranic scholars to infer Shari’ah rulings. To pave the way for the exploitation of this capacity, the present study, first, explains the reasons behind the versatility of the ayat al-akam (verses including Shari’ah rulings), and then examines and extracts the existing Shari’ah rulings in Surah Yusuf and compares them with the headings of the branches of Islamic jurisprudence. The findings of the study indicate the high capacity of Quranic stories for deducing Shari'ah rulings such that it is possible to derive rulings from Surah Yusuf under the three headings of ibadat (acts of worship), siyasat (rulings dealing with diyeh, ta’zir, hadd and qisas) and mo’amelat (transactions), including the necessity of reciting salat (daily prayers) in Arabic, permission for betting on archery and horse-riding, rulings related to the lost and found property whose owner is not known, legitimacy of trying to avert slander, acceptance of the position offered by a tyrant ruler and legitimacy of kefalat (to stand surety) and zemanat (gaurantee).

The present study, while giving a short explanation of the words ‘name’ and ‘attribute’, briefly explicates the meanings of the names and attributes of God, Almighty from the perspective of various schools of thought and highlights the point that, in the words of the infallibles, the names and attributes of God denote some realities other than God. Categorizing the narrations in question, the article further underlines the important principle that asma’ Allah (divine names) signify entities other than Allah, and relying on this principle, it demonstrates that the names and attributes of Allah refer to non-God realities.