نشریه پژوهش دینی
سال بیست و دوم شماره 46 (بهار و تابستان 1402)

Several contextual influences have been quoted in regards to the revelation of verse 262 of Surah Baqarah containing mentions of certain characters and events. Subsequently, it becomes necessary to use different methods for a more comprehensive and accurate evaluation of revelational narrations due to the helpfulness of these narrations in interpretive approaches and other relevant subject matters, while also considering the complications in relation to this category. One way to measure the credibility of a narrated revelational cause is by utilizing historical themes and related proof, as it can provide more evidence for evaluation among other methods. In this respect, the present research refers to and analyzes the documented reports relating to the characters and events of which have been influential for the revelation of verse 262 of Surah Baqarah to help examine the chain of events. Among the conclusions of this paper and according to the accounted reports of the cooperation of Muslims to equip the Islamic army in the battle of Tabuk, it is mentioned that the financial help of affluent people and also other possible assistances can serve as the valid cause of revelation of this verse in which the notion of help in the same verse can be referring to in this case. In another instance, despite the concurrence of some narrated causes of revelation within the context of verse 262 of Surah Baqarah the relevant characters existing in the narrated reports happen to contradict separate accounts of them. Additionally, verse 262 of Surah Baqarah is not mentioned among verses that are particularly related to the battle of Tabuk, and according to some interpretations, the aids received from Muslims during the battle has been already referred to in verse 44 of Surah Tubah. Consequently, this raises doubts about the connection of verse 262 of Surah Baqarah with the battle of Tabuk. Furthermore, the revelation of verse 262 of Surah Baqarah with relevance to the purchase of the well of Rumah is not mentioned in corresponding reports.

Some Faqih (jurists), while questioning ownership over portrayals of intangible property, have faced problems with the circumscription of propriety rights such as possessing potential and incremental profit, which is one of the most relevantly evident examples of proprietorship. This dispute is due to the state of this transaction interest being non-existent and non-realized at the time of contract settlement, especially in contracts whose subject is profitable interest and not something that is considered a portable or an unportable property, assuming that what is transferred and agreed upon is neither tangible nor objectively assessable. In response to criticisms and demands, experts have presented several hypotheses, opinions and reputable verdicts for which its collective context is known as “Theories of the Feasibility of Ownership and Interest Transference” as most of the statements in this topic are articulated around the ability to portray such proprietorship, or contrarily, the intellectual impossibility of defining it. The most prominently proposed views of a general category are: the theory of creditworthiness of interests, theory of independent and dependent ownership, latest realization of the theory of subordinated ownership and the theory of detaching transference from property while suspending profitable proprietorship. This paper will provide the preliminaries to scientifically examine and interpret these theories, and finally, presents incorporeal interest of various trades to be an explicated and well-established theory in accordance with the verses of the Holy Qur’an.

The understanding of Qarīb al-Ḥadīth (hadiths containing unbeknown elements of speech) in the structural hadith comprehension is known to be placed under Fiqh al-Ḥadīth (hadith jurisprudence) as a category. The importance of Qarīb al-Ḥadīth is tied to the hadith and its apprehension. The hadith as a form, is descriptive of tradition, and tradition, second to qur’an, serves as a source of providing help in interpreting and understanding Islam and revelational guidance. The ability to discern and comprehend the critical aspects of a narration is contingent on understanding its difficult words and phrases. In fact, on the one hand, with respect to the crucial role and importance of hadiths and on the other hand, the correspondence of narrations with strenuous and unusual words in need of interpretation, the teachings and knowledge of Qarīb al-Ḥadīth has been greatly paid attention to by the hadith scholars from the very first centuries of Islam while seeing eventual advancement and revisions throughout the history of Islamic sciences. The books of Qarīb al-Ḥadīth by Ibn Sallam and Ibn Qutaybah are from the earliest existing works in this field with one being published at the beginning of the third century while the other was put out at the end of the same century. The difference in the writing style and the content of these two works in the two halves of the third Hijri century reveals the remarkable transformation of hadith-writing in that century. These two works differ from each other by their systemic arrangement of hadiths; in such a way that for the matter of hadith arrangement, Ibn Sallam utilizes a documentary process while Ibn Qutaybah uses an integrated system (based on jurisprudential-documented chapters.) The total number of methods used by the two authors in describing hadiths can amount to 23 methods, of which 17 methods are commonly used by the authors while the utilization of 6 methods remain in dispute with each other.

According to the structural ideology of the Shi’a, the Imam fulfills the role of guidance that is in line with his abilities for involving the mankind and the masses to the extent of the world by provoking hearts and souls in aims of leading people to their divine destination while he holds religious and political authority. The following impact of the Imam’s leadership is what is known as Wilāyat-e-Takvīnī (Formative Authority) which manifests as a practical form while also emotionally manifesting itself by affecting people’s hearts. The purpose of Wilāyat-e-Takvīnī is the power to hold tenure in the existing universe if Allah grants so; however, with compliance to Allah’s regards, this power becomes abundant and most reliably trusted for tenure in land. This paper uses a descriptive-analytical method with dependence on a library-like research method to render the realizations and impacts of such authoritativeness and ways to obtain it. Studies reveal that Wilāyat-e-Takvīnī is undoubtedly a definite attribute of the infallible Imams (as) and is not independent of Allah’s will and approbation, therefore, this principle is in agreement with both Tawḥīd and Wilāyat of Allah (Allah’s oneness and righteous propriety.) Following the previously elaborated doctrine, the principle of Allah’s Tawḥīd and Wilāyat encompasses both convictions of Wilāyat-e-Takvīnī and Hidāyat-e-Bātinī (inner guidance) while it establishes them in three separate domains; finally, it sheds light on the impactful fruition of Hidāyat (guidance) on the “heart” and “knowledge” while it presents itself in deeds, answers to prayers and increased abundance of blessings.

By studying the historical evolvement of criminal laws, it becomes evident that different societies implement a rather extreme penal system to prevent crime and defend the values governing over society; of which the most recent systemic implementations strives towards by the use of preventive programs and approaches. Preventive measures to pre-empt crime is of great importance in criminal policy due to having a non-violent and an obstructive nature towards punishments, and while serving as a strategy to deal with crime, it is also considered a valued ideology and approach; hence it has been  the subject of various studies from both a theoretical and a practical perspective. Furthermore, an understanding of Islam’s criminal policy based on the viewpoint of Imam Ali (as) is crucial; therefore, with a thorough examination of this matter, the current research concludes that crime prevention policies are based on a series of priniciples from Imam Ali’s point of view. These principles include: the importance and necessity of crime prevention, methods’ legitimacy, observance of justice and respect for human dignity. In addition to emphasizing the significance of these principles in preventive measures, Imam Ali (as) has also provided solutions for social and situational prevention of crime of which its most notable constituents are: tackling ignorance, striving toward promotion of moral virtues, taking necessary measures to meet human needs, respecting citizen’s rights, monitoring the performance of government officials, improving social correspondences and enjoining good and forbidding evil.

The discussion about how to collect and compilation the Holy Quran in the era of the Prophet (pbuh) is one of the important topics of Quranic sciences. Richard Bell is an English orientalist who has expressed his opinions in this regard from the perspective of his studies, opinions and beliefs. In his research, he did not consider the writing and compilation of the Qur'an complete during the time of the Holy Prophet; and he considers the reasons for this to be: the lack of writing of the Qur’an in Mecca, the forgetting of the Prophet, the failure to place all the verses in the surahs, and the formation of the core of the surahs during the era of the Prophet (pbuh). Bell considers the first compilation of the Qur'an to be related to the era of Uthman. This is despite the fact that after evaluating his reasons, it becomes clear that his arguments are not complete and according to the evidence of the Qur'an, they may have been compiled during the time of the Messenger of Allah (pbuh). Considering the special research methods of Orientalists, Bell's opinions are different from Islamic studies and sources due to having a biased view, or one-sided reliance on Sunni sources and selective use of historical texts, and can be seriously criticized.

Imam Sadiq (as), in response to al-Mufaddal Ibn Umar’s letter concerning the correlation of religion verity and knowledge of Rijal, dispelled doubts as he states: divine decree and ordinance are not known except by the Rijal (few selected divinely men); informing that those who acknowledge these men know Allah and his religion, thus, whoever denies them has denied Allah and his religion as he lives in ignorance of it while also remaining ignorant of the Imam. Therefore, the ability to discern such men is Allah’s religion. Using the descriptive-analytical method, this research discloses the belief of the esoteric sect regarding the confinement of religion to the recognition of divinely men and the offerings of acknowledgements and affection towards them in order to incline their core belief is enough to overrule Sharia laws. By this set of belief, in the presence of knowledge alone, everything can be done arbitrarily and the divine obligations and constraints are deemed unnecessary to comply with. While in the view of Imamiyyah, one of the indispensably vital indicators of faith is the wisdom and governorship of men, i.e. Imams, and thus it becomes necessary to obey them. According to the narrations of the infallible Imams, practice is recognized as a necessity for faith while committing sins destructs it. Therefore, the Shi’a consider themselves obliged to perform their duties and restrain from engaging in prohibited acts. One of the differing principals between the two viewpoints is that the people freeing themselves of performing divine duties fail to differentiate between Islam and faith. However, the holy Imams have strongly resisted the esoteric sect’s way of thinking and have expressed their abhorrence towards them by ways of condemnation, commanding them towards piety and righteous deed.

The Ghadir event is one of the most important events in the history of Islam and the last general assembly of the Messenger of Allah to introduce his successor in the form of Imamate. The importance of this incident and the status of Wilāyat and Imamate in the Islamic society have prompted many poets, including Persian poets, to introduce and explain this important event in their poems. Kasayi Marvzi, a poet of the 4th century AH, is also one of the Persian-speaking Shia poets who wrote poems using the theme, style, and vocabulary of Ghadir's sermon, and they can be analyzed through intertextual relationships. Intertextuality is a theory that examines the relationships and interactions between texts. According to this theory, each text gives meaning based on the texts that have been read before. The present research, with a descriptive and analytical method, has sought to answer the question, what is the analysis of the intertextual relations of "understanding and grace" in the sermon of Ghadir and Ghadiriyah of Kasayi Marvzi? The results of the research show that the presence and mastery of words and terms in the conceptual field of grace and understanding and the frequency of using and connecting these two words and concepts show their importance in both present and absent texts.

Tafsir Nūr al-Saqalayn is one of the comprehensive and well-known Shiite narrative commentaries, in which according to the topic, under some verses of the Qur'an, there are hadiths quoted from Ahl al-Bayt (as). However, in some cases there are conflicting narratives. Howeyzi himself has mentioned this matter and left the evaluation of this important to the reader. Based on this, in this research, we have evaluated and analyzed these narratives by using the library method, data analysis, while extracting conflicting interpretative narratives; and then we have reached the conclusion that out of about 6418 narrations quoted by imams in the first 15 sections of the Qur'an in this commentary, only 19% (about 1200 narrations that include 261 topics or cases) are subject to conflicting cases, most of which are About 188 of them include primitive and apparent conflicts that are solved by methods such as specializing the general cases, binding the absolute cases, expressing the general expression, Determining the ambiguity, etc.

The difference between the Maṣāḥif of the cities, which is often limited to 44 Quranic verses, has been noticed for a long time and demanded a clear explanation. Most of the Muslim scholars introduce the mentioned verses among the readings that the third caliph believed to be heavenly; but since it was not possible to reflect two heavenly readings with one written form in these particular passages, it’s writers were forced to distribute them in Ottoman Maṣāḥif. Examining how this distribution shows that Syrian and Iraqi Maṣāḥif have always been in conflict with each other and in none of those 44 verses have they been common. This is despite the fact that the writing of the Ottoman Maṣāḥif took place with the aim of unifying the Maṣāḥif and due to the growing difference in reading between the Syrians and the Iraqis. The inconsistency between this goal and the manner of its distribution can weaken the relationship of the mentioned differences with the Ottoman Maṣāḥif and their heavenly nature and strengthen the humanity of some of them. While the way they are distributed in the Maṣāḥif of the cities can also show which written form is correct and agrees with the oral revelation of God's word and which written form is wrong and against it.

Belief in the reappearance of a savior in the end of time is one of the issues agreed upon by the two sects, and this issue has been emphasized and clarified in Sunni and Shia narrative sources. Manuscript of the book "Minhāj Ulil Albāb bi Nuhaj al-Sidād wa Turuq al-Rashād" authored by Ahmad ibn Sharif (eighth century A.H.) about arguing the authenticity of Shia with reference to the accepted narratives and hadiths found in Sunni Hadith Collections, among other valuable works in which Mahdism and the Prophet's promise of the reappearance of Imam Mahdi (as) are also discussed, and it has expressed several hadiths in this context through the ways of the Sunnis and with reference to their accepted books under the title "Bishārat al-Rasūl (pbuh) bil Mahdi (as)". In this article, according to the evidence and sources of the two sects and textual validation, the narratives of this chapter of the manuscript have been analyzed in a descriptive and analytical method, and it was found that although it is not possible to achieve frequency in the documents of hadiths and their words, however, the frequency of meaning and the reliability of their issuance leads us to be sure and certain about the principle of the reappearance of the Savior and his attribution to the Prophet (pbuh) and the companionship and imitation of Jesus to him and the purpose of the reappearance of the Savior.

The commentators of the Qurʾan have chosen different ways to interpret the verses. Considering the Qurʾan's emphasis on thinking and reflection in the verses, there is a wide field for deep thinkers to explain the verses of the Qur'an by creating harmony and closeness between the outer and the inner words. The current research has been carried out with a focus on the approach of mystical interpretation, in which to understand the esoteric meaning, attention is paid to the codes and allusions. The characteristic of the code is establishing some kind of communication with something unknown, which opens a door to the world of holiness and beyond. Holiness is always manifested in a historical situation, and as soon as a person becomes aware of the appearance and manifestation of holiness, that holiness becomes historical at every stage when it appears and manifests. The destiny and nature of the prophets can be interpreted as manifestations of holiness. The stories of the prophets in the Qur'an have been interpreted for a long time due to the existence of extraordinary events and actions in them that are not in accordance with the reality and logic of normal human experiences. This research examines the necessity of accepting the interpretability of the Qur'an and understanding its mysticism and mystery in order to understand the inner meaning and spiritual subtleties of the message of truth, and has subjected the story of the prophets to a mystical analysis, and it has reached the conclusion that every action has the ability to be religious and every object is worthy to be a place of manifestation of holiness. Based on this, there are the most symbolic interpretations in the story of the four prophets.