نشریه مطالعات قرآنی نامه جامعه
پیاپی 131 (پاییز 1398)

There have long been two theories about the creation of the universe: the “fixity of species” and the “transmutation” or “evolution of species”. “Fixity of species” means the separate creation of each species, and “transmutation of species” means the creation of all kinds of creatures as a result of the evolution of the preceding species. The theory of evolution of species is very old, but it was extensively debated after Charles Darwin’s hypothesis of evolution in the 19th century. Meanwhile, using the prevailing political and intellectual climate, various schools misused Darwin’s theory in pursuit of their goals. Materialist schools, too, sought to describe Darwin’s theory as a confirmation of theism by fallaciously distorting it. It is essential to provide a true explanation of the theory of evolution based on the viewpoint of its original designer, and thus, various critiques of this theory and its existing interpretations have been presented. Martyr Ayatollah Morteza Motahari with his specific and deep thoughts, has innovatively and helpfully revealed the Darwinists’ fallacy and shown that the theory of evolution in Darwin’s opinion, cannot be explained without a supernatural factor, described by Darwin as “Divine Breathing” and “supernatural active power”. Using the descriptive analytical method and explaining Darwin’s viewpoint, this developmental research explores the causes and consequences of its distortion and draws directly on Darwin’s works to show that Darwin’s theory is fundamentally at odds with the current atheistic Darwinism.

The “esoteric interpretation of the Qur’an” as one of the issues of the Qur’anic sciences is of great significance, since it plays an underlying role in utilizing the teachings of the Holy Qur’an. Using the library method and analyzing the Qur’anic verses, this study aims to evaluate the scope of the esoteric interpretation from Mu’tazilite and Shiite viewpoints. The findings of the research indicate that in the Shiite view, reason, compared with other sources, is neither absolutely dominant nor absolutely condemned. Also in the Mu’tazilite denomination, rationalism is regarded as the most important basis, giving it dominance over all other kinds of narration. From the perspective of the unquestionable Shiite narratives, the Qur’an has various levels of meaning, some of which are called inward aspects (Butun), and the excellent level of deep understanding of the Qur’an, which also includes the inward aspects, is specific to the Infallibles, but the Mu’tazilites often do not believe in the existence of an inward aspect for the verses. The Shiite attitude differs from that of the Mu’tazilites towards other issues such as: the end of a believer who has committed a major sin, the interpretation of the verses of intercession, the superiority of the prophets over angels, the issue of Badā’, return to life, infallibility, fulfillment of the promises made in the Qur’an, etc.

Among the arguments for the prohibition of “Ghena” are narratives in which “vain talk” is matched with “Ghena”. Conceptually, “Ghena” is referred to an audio which, regardless of the content, is characterized by “exuberance”, but the very mention of the term, “talk”, in the related narratives reinforces the possibility of them meaning “Ghena” by vain talk. Relying on Usuli-jurisprudential sources and using the analytical method, the present study has proved that this type of determining the apparent meaning is incorrect, since “vain talk” means words with a peculiarity which, according to the denotation of the term, includes the sound quality. Moreover, the dominant issuance of such narratives in refusing the doubt over attributing the permissibility of Ghena to the Prophet (PBUH) is good confirmation that vain talk is not intended to denote “Ghena”. Thus, the author has come to the conclusion that the content of the talk does not concern “Ghena”.

The necessity of presuppositions for text comprehension is undeniable. Presuppositions that are helpful in a proper understanding of the author’s intention and do not impose a meaning other than that intended by the author are acceptable and applicable. Some, such as Gadamer, conceive of texts as events, and thus, assume such a great role for presuppositions in comprehension that they deem it impossible for a text to have an ultimate meaning. In his opinion, even the author is an understander of the text, and one of the consequences of accepting such a view will be the relativity of comprehension. But by classifying presuppositions, Ayatollah Sobhani has acknowledged only the role of shared presuppositions in comprehension. Due to the detrimental effects of Gadamerian hermeneutics on comprehension, especially in understanding the scriptures, this viewpoint has provoked criticisms such as: the self-destruction of this view, the creation of infinite regress in the limitless acceptance of the role of presuppositions, and the impossibility of evaluating understandings and distinguishing between pure and impure understanding. However, the existence of an identical understanding of texts throughout the ages, especially the correct and common understanding, among the audience, of the scriptures, is a refutation of this view, and the purpose of interpreting and understanding a text is generally to reach the author’s intent, not what is understandable of the text in the interpreter’s era.

Among the issues every Muslim needs to be aware of is the judicial decrees regarding hometown, since it is the subject of such discussions as full and shortened prayer, the obligation of fasting, part of the secondary jurisprudential rules of the Hajj, etc. In the light of the human’s increasing progress and the expansion of relations, the significance of awareness of this issue is becoming more and more evident, but the obliged people’s awareness of the judicial decrees regarding hometown is conditional on their being familiar with the nature of the hometown and its types. In this article, using the library method, we have attempted to examine types of hometown (customary and religious) in jurisprudence and to provide evidence and conditions for each.

Uyun Akhbar Al-Reza (AS) is one of the books by Sheikh e-Saduq that comes in two volumes and Dr. Mostafid has translated and explained its first volume. With the purpose of introducing and examining Mostafid’s activities with regard to content and Fiqh al-Hadith, this study explores the translation of the first volume of Uyun Akhbar Al-Reza (AS) and using the analytical method, it concisely considers and reports each of the activities he has used in his translation. Accordingly, we can point to explaining difficult and vague vocabulary, expanding and interpreting narratives in cases where they are expressed ambiguously or contain doubts, modifying some narrators, and mentioning instances. Furthermore, he expresses literary points and historical issues as the need arises for discussion and, in other cases, gives references for the themes of the narratives from the Qur’anic verses or examines narratives in other books.