نشریه مطالعات تقریبی مذاهب اسلامی (فروغ وحدت)
پیاپی 50 (پاییز و زمستان 1397)

The words of Imam Ali (AS) are unpretentious, fluent, and smooth and full of artistic creations. Imagery can also be one of the most important effects of the artistic creation of the words of Imam (AS). Imagery: It is a method by which the speaker is trying to visualize his concepts, such as a real image in front of the listener's eyes and in this way he will understand them, whatever the images of a literary text are more dynamic, the text becomes more valuable. If we look at Nahj al-Balagha from this perspective, we see it full of vivid and dynamic images that create a tangible and palpable space, and makes readers wonder. We must look at the source of the creation of visual images in the words of Imam Ali in the Holy Qur’an and prophetic traditions. As it can be seen on this basis, Imam Ali (AS), not only in performance, but also in speech and verbal method, follows the Holy Qur’an and prophetic traditions. This research, from this point of view and through a comparative approach, studies the visual creations in Nahj al-Balaghah in the words of Imam Ali (AS), the Holy Qur’an and prophetic traditions.

Due to the differences in viewpoints on the effects of al-Khabar al-Wahid on knowledge and practice, as well as on the validity of the analogy, the conflict between al-Khabar al-Wahid and analogy is one of the controversial topics in the science of principles of jurisprudence (Usul al-Fiqh). The conflict between the two is either a general conflict or a partial conflict. A partial conflict between al-Khabar al-Wahid and analogy occurs when one of these two is the specific reason and the other one is the general reason; therefore, there are two modes for a partial conflict between al-Khabar al-Wahid and analogy: either al-Khabar al-Wahid is specific and the analogy is general or the analogy is specific and al-Khabar al-Wahid is general. The first mode has its own challenges which are not related to this article, but about the mode of conflict between al-Khabar al-Wahid which is general and the analogy which is specific, scholars have different opinions. Some people believe in the superiority of al-Khabar al-Wahid. Some of the scholars consider analogy to be prevalent. Some of them believe in a detailed theory, and some have not commented on this. By examining the reasons given by the owners of these opinions, the preferred opinion is the absolute permission of the specification of al-Khabar al-Wahid by means of analogy.

“Tafsir al-Tibyan”, written by Sheikh Tousi, is one of the most important Shi‘ite interpretations and the most prominent of them, and in the Islamic world it is considered as a comprehensive and inclusive interpretation. In this interpretation, attention has been paid to the issue of the denotations of words in the field of synonymy and syntactic and morphological signification. Tousi in his words, deliberately identified the various semantic layers of verses from all aspects, including morphology. In other words, he was one of the founders of the science of denotation and its application in interpretation of the holy verses of Qur’an. Morphological signification refers to a set of implications related to the field of morphology and it is widely considered in contemporary linguistic discussions. In this research, the viewpoints of Sheikh Tousi about significations of morphological structures of Subject Noun and Exaggeration have been identified in “Tafsir al-Tibyan”. It has been revealed that subject nouns in the forms of Mujarrad and Mazid have been used accurately and deliberately. Also, in exaggeration forms in templates such as “fa‘ul”, “fa‘il”, “fa‘‘al” and “mif‘al” there are deep significations that Sheikh Tousi has identified them as well. These findings have entirely been compared to the discussions and issues of the researchers in the field of Semantics of Morphology. This research has been conducted in a library and descriptive-analytical approach.

Human food is considered as the subject of many jurisprudential questions. Slaughtering animals is one of the most important issues in this regard and it should be done under specific conditions and regulations. Allowance or prohibition of eating animal slaughtered by the people of the Scripture has long been the source of controversy between the jurists. Dependence of permission of eating the slaughtered animals on the slaughterer being Muslim is controversial. Facing the issue, Imamiyyah and Sunni jurists divided the situation into two categories: Minority of Imamiyyah jurists and majority of Sunni jurists accepted the theory of allowance of slaughtered animal of the people of the scripture. Majority of Imamiyyah jurists accepted the theory of prohibition of the slaughtered animal of the people of the scripture. Supporters of the theory of prohibition refer to the verses and traditions among the narrated rules and negotiation which prohibited Muslims from eating meats of slaughtered animals which has not been slaughtered with the Name of God at the time of slaughtering them. They believe that traditions which refer to the allowance of slaughtered animal of the people of the scripture are related to taqiyyah and they claim that there is a consensus of opinions of jurists on prohibition. Supporters of the theory of allowance of eating the animals slaughtered by the people of the scripture refer to the verse (5) of Surah al-Ma’idah. Also, they mention the traditions which refer to the allowance of eating the animals slaughtered by the people of the scripture in an explicit or implicit way. They revoke the claim about the consensus of opinions and believe that traditions about prohibition of eating the animals slaughtered by the people of the scripture consider this action makruh (abominable) not haram (forbidden). In this article, the reasons of five main Islamic jurisprudential schools has been reviewed to find the religious decree about eating the animals slaughtered by the people of the scripture.

One of the Names of God which has the most frequency of occurrence in the Qur’an, after “Allah”, is the word “Rabb”. This word has different meanings in the Qur’an, but only some of the meanings have been mentioned in Arabic dictionaries. In this paper, Qur’anic verses and their context will be discussed so that the meaning of the word and its derivatives can be extracted in the Holy Qur’an. By examining the verses we find that this term in most cases has been used in the sense of God and only in a few cases has been used in other meanings other than God. The word “Rabb” and its derivatives in ten cases in the Qur’an has been used in a concept other than God: Arbab, Raba’ib, idol, star, moon, sun, king, pharaoh, rabbaniyun and rabbaniyin, and rabbiyun. In other cases, it is used in the sense of God and its meaning according to the relevant verses are as follows: creativity, regeneration, fatality, involuntary guide, legislative guidance, and mercy. So it can be said that the word “Rabb” and its derivatives have two central meanings in the Qur’an: “God” and “other than God”. The use of this word in the Qur’an in the sense of God will guide us to the extent of the meaning of this word, so that all the meanings listed lies in it, and in each of the verses, according to the context, one of its meanings are emphasized. However, the use of the word in a concept “other than God” means considering just a part of the real meaning of the word.

The security guards who are present at the annual Hajj pilgrimage in Mecca and are in charge of establishing security and order, while performing their duties, may carry out Hajj duty. Yet, the question that rises is that if they are granted the permission by their senior officials to carry out Hajj duty, how will be the quality of their Hajj duty and the related rites, given their commitments and duties at the time, and if they carry out some rites partially, or do not fulfill some of the requirements, will their Hajj duty be accurate or not? Using the description and analysis of propositions of the jurisprudence of the five Islamic Denominations, and collecting data through a library research, the present study attempted to answer the above-mentioned questions, and the findings indicated that the security guards can carry out Hajj duty while performing their job duties. The religious law permits them to wear their uniforms as an alternative to Ihram clothing, leave ‘Arafah before sunset, leave Muzdalifah after a short pause, entirely quit staying in Mina, or just be present at some parts of it, and except the final Ramy al-Jamarat, perform stoning of the devil (Ramy al-Jamarat) in one or two days. If the security guards perform these, their Hajj duty will be accurate.

Salafiyyah or Salafism is a sect which claims that they follow the primary Muslims and it has roots in the primary centuries after Hijrah. This sect can be divided in two branches. The first branch is “Conservative Salafism” and the second branch is “Reformist Salafism”. This study investigates the emergence of Salafiyyah, its historical changes and its divisions from the beginning till the death of Rashid Ridha, one of the most important thinkers of Salafism. In this research which has been conducted through the descriptive-analytic method, using library resources, it has been concluded that different branches of Salafiyyah have many dissimilarities and it leads to the difference in their approach to behave other Muslims too.