نشریه پاسخ
پیاپی 22 (تابستان 1400)

Crying, grief, sorrow and grief are among the innate instincts of man that God has pledged in his nature as human emotions. According to the verses of the Holy Quran and the holy books of other religions, the divine prophets have also been sad and mournful in the absence of their loved ones based on this natural deposit. According to authentic historical and hadith reports, the holy Prophet of Islam (PBUH) due to human emotions in the absence of loved ones such as his mother Amina, his son Ibrahim, his uncle Hamza and also Ja'far ibn Abi Talib, Uthman ibn Mazoon, Zayd ibn Haritha, Sa'd ibn Rabi 'and others The martyrs cried and mourned. The mourning of the Prophet (PBUH) was not limited to the relatives and friends of the deceased, but he was saddened and cried when he heard the news of the martyrdom of Imam Hussein (PBUH) in the future. Other Muslims, following this tradition, mourned in the absence of their loved ones and companions and wore black clothes. Also, based on the tradition of that Imam, in different eras, Muslims in Baghdad, Egypt and other Islamic countries mourned the days of the martyrdom of Imam Hussein (AS) and Shiites and Sunnis held mourning groups on the day of Ashura.

The principle of "superintendency" of Ali (pbuh) on the believers is also mentioned in the Holy Quran and has been announced many times by the holy Prophet (pbuh), including in Ghadir, and has been also reported in the main Sunni sources and is accepted by them. Testimony to the "superintendency" in the call to prayer in jurisprudential sources is known as the third testimony. However, some have attributed its formalization to the Al-Buwayh period or later. In this article, it has been revealed by narration that according to some reports, the root of the third testimony in the call to prayer dates back to the time of the holy Prophet (PBUH) and is related to the issue of appointing Imam Ali to the Muslim superintendency on the day of Ghadir. Contrary to the claims of some who have stated: The revelation of this slogan in the call to prayer and minarets of mosques began in the Safavid era, this tradition is related to the period before the alphabet and the centuries before the Safavids. The most important Shiite slogan was sometimes uttered publicly in the minarets and was sometimes banned based on the sectarian prejudices of the rulers. However, in Shiite communities, as an expression of love in the call to prayer and not as a part of it, it has been always stated as one of the important slogans and symbols of Shiites.

The rules and laws of Islam have a special connection with each other. Such a construction indicates the existence of a wise and prudent legislator who, with a comprehensive and wise view, has enacted the laws in such a way that they are all as one and the same (although they may have different components). All of them in one frame, represent a clear, complete and beautiful image. However, some have interpreted this advantage as follows: Now that a complete scientific coverage of all the true laws of Islam, due to the absence of the Infallible Imam (as) who is knowledgeable in all aspects of Islam and also the impossibility of applying all regulations, the execution of the rulings must be stopped. The answers to these perceptions are conveyed in the form of analyticalsolution answers in this article by analytical-traditionary method. The most obvious of these arguments is the consideration of the principle of "expediency" in the formulation and implementation of singular laws, which focuses on an element separate from the expediency of "integration" of laws.

Because the Baha'i leaders claimed to be prophets without a miracle, the Baha'is also distorted the meaning of the miracle in proving the prophecy because of its resemblance to magic. On the other hand, despite the fact that Hossein Ali Nouri's books are presented as his miracle. They have also rhetorically misrepresented the miracle of the holy Qur'an in order to justify the books of their leaders (which are full of literary errors and irrational content). In this article, it is stated by analytical rational method that first of all, miracle is the proof of the Prophet's sincerity. Secondly, the miracle of the Qur'an in terms of eloquence and rhetoric has been proven by various evidences that repel any defect in this field from the Qur'an. Thirdly, the Baha'is can in no way compare their books with the Qur'an and do not qualify for miracles.

The infallibility of the prophets is one of the fundamental beliefs in Islam and among Muslims. According to Shiite beliefs, the prophets are innocent of any sin (major, minor, in private, public, wrong and in general any slip) that causes a person to lose trust in the Holy Prophet (PBUH (. Shiite scholars have relied on the "trust" concept to explain this important opinion. They believe that the reason for "trust" (with various interpretations) has the proper ability to explain the claim of infallibility in all its instances. But also, in order to elucidate the "infallibility of the Infallibles", the Shiites must also resolve the contradiction between the rational arguments and the appearances of the verses of the Qur'an, which in a way indicate the infallibility of the some prophets. This article examines the issue using the narrations of the Ahl al-Bayt and the analytical method of interpreting the verses of the Holy Quran by other verses, as well as the rational scheme in responding to the mentioned contradiction. This study also analyzes the argument of another article that bases its explanation on the concept of “failure to do the better”. As a result, it seems that the author of the mentioned article did not have a correct understanding of the “failure to do the better”, because he considered the “failure to do the better” to be equivalent to omitting a highly regarded deed, while “failure to do the better” from the prophets is not appropriate. Nevertheless, the action of Prophet Adam (pbuh) can also be interpreted as a formative sin and not the “failure to do the better”.

One of the educational methods and deterrents of the Holy Quran to forbid and prevent sins and ugly deeds is to avoid the painful punishments of Hell. The severity of the punishments, such as drowning in hell, has led some to consider the quality of these punishments to be in conflict with God's justice and mercy. Therefore, the correct interpretation of how the punishments of the Hereafter and their compatibility with God's justice and mercy (relying on verses of the Holy Quran and hadiths) is a crucial issue. The present study seeks to solve the proportionality of the afterlife punishments with the issue of justice and God's mercy by using descriptive-analytical method. The result is that, by believing in the concept of the embodiment of deeds, the reward and punishment of moral and immoral deeds of human beings is in fact the truth of their own deeds. Hence, there is a formative and real relationship between worldly sins and their afterlife punishments, and it is not in conflict with God's justice and mercy.