نشریه پژوهش دینی
سال بیست و دوم شماره 47 (پاییز و زمستان 1402)

Tolerance, as a moral and legal concept, is a kind of reconciliation, acceptance and coexistence with others, which some people presented by combining the concepts of tasāmoh (easy to take on each other) and tasāhol (tolerance) in religious teachings, receiving a similar concept. Being placed in a different discourse system differentiated the perceptions of this concept. Based on this, tolerance in the Holy Qurʾan is connected with the concept of monotheism as the central core of this discourse from the point of view of ontology, and it expresses the type of relationship between man and Almighty Allah in terms of distance or closeness, and it can be defined by intra-discourse components such as faith, disbelief, hypocrisy and People of the Book in the field of thought and behavior. This concept was used in the liberal discourse with a human-centered approach and a special understanding of realism in the meaning of coexistence, acceptance and alienation, and in the political, social and economic spheres, there was an effort to contrast different ways of behavior and thoughts with the idea that each of the insights has the benefit of the truth. and put them together with the concept of respect and peaceful living. The present essay tried to analyze the concepts of tolerance in the two discourses of liberalism and the Holy Qur'an with a descriptive and analytical method and to explain the reason for the different interpretations of each of these two discourses.

Since "perfect man" is not the embodiment of one name like other beings in the world, but the embodiment of all divine names, for this reason, it surrounds the beings that are the manifestation of one or even several divine names; in fact, the perfect human being, or "Walīullāh al-Aʿẓam", is the truth in which all the divine names are manifested. He is a whole essence with the potential to carry all the divine names and attributes; therefore, everything that has manifested in these two aspects is not outside the scope of this truth; this is the meaning of wilāyat (the guardianship) of a perfect human being and wilāyat of Allah, which is the manifestation of wilāyat of Allah. And on the other hand, tasbīḥ (glorification) is one of the things that undertakes the growth and excellence of all phenomena; in other words, all the names are moving towards their exaltation with the glorification in them. And as mentioned above, since all the names and attributes are manifested in the name of walīullāh, then tasbīḥ also takes place in this context; therefore, we can conclude that with the manifestation of Allah’s wilāyah in the world, tasbīḥ has also occurred, and all the divine names, within the framework of walīullāh al-Aʿẓam, become and move toward their ultimate goal with the ability called tasbīḥ, which is embedded in the essence of each name. In this article, the writer, in order to prove the truth that was stated, by analytical-descriptive method and using library sources and by benefiting from the semantic method of the word, studies and compares, while researching the verses containing the words tasbīḥ and wilāyat of perfect human being and their derivatives, and then provides scientific examples of this connection and assesses the proportionality between wilāyat and tasbīḥ with the help of Qurʾān and hadiths.

From a long time until now, one of the most important issues in the family and society is the issue of education; in all eras, scholars from different fields have sought to provide a suitable educational solution. Considering that Holy Qurʾān is considered as the last and most original divine book and its text is the same text revealed by Almighty Allah, it is of great importance to pay attention to Allah's educational method in Holy Qurʾān. The research seeks to extract Allah's educational model in Holy Qurʾān with a descriptive-analytical method. After studying the Qurʾān, we can see that a special pattern called taṣrīf has been used in the Qurʾān to introduce concepts; taṣrīf means "presenting a single concept with different methods". This educational style is a type of layered education that is used in different ways according to the audience's conditions. In many verses, Almighty Allah criticizes the concepts of the Qurʾān based on the audience; sometimes the addressee is the person of the prophet (pbuh) who used a polite method; sometimes the audience is believers, He encourages them; sometimes, hypocrites and Jews are addressed that allegorical and warning methods have been used and the like. The result is that education with taṣrīf style (based on changing the audience) is a special model for inducing concepts that can be used by everyone. This style has a great effect on the audience's better understanding of the meaning. Among the other results of this research, we can point out the foundation for designing an educational method that deals with the study of this style in Holy Qurʾān.

Context is one of the most important signs in understanding the divine meaning, which is considered one of the main tools of the interpreter in structuralist interpretations. Considering the importance of Saeed Hawwā's Tafsir al-Asās among these interpretations, it is necessary to count the number of times the context is used under each function, and its interpretations are also criticized so that the interpreter's precision has been revealed in using the context in solving interpretive disputes. The research was done with descriptive-analytical method and using library resources, based on the findings of this research, Saeed Hawwā has used from the context in 357 cases, which includes 12 functions, including the development and limitation of the meaning of words, proving the continuity of the verses, which apparently seems to be incoherent, and understanding the type of tools and etc. The multiplicity of functions means the commentator's attention to different subjects. Although Saeed Hawwā has paid attention to the many applications of context, he has not paid attention to functions such as understanding Meccan and Madani verses and surahs, discovering the descent unit, choosing readings, etc., which are among the uses of context. Also, has not paid enough attention to various contexts, and giving priority to one's own opinions and the opinions of others over them, has caused weakness in his perceptions.

One of the hadiths that needs to be examined and pondered is the hadith: "الانبیاء احیاء فی قبورهم یصلون" (The prophets are alive in their graves praying). The conducted investigations show that this hadith is mentioned in many hadith books with different expressions and there are many discussions about its authenticity and meaning. Since the proof of the authenticity of the hadith and the discussion about the type of life mentioned in the hadith has certain theological effects and consequences such as the legitimacy of appeal, intercession, and formative guardianship, the following article examines the evidence and implications of the said hadith with a descriptive and analytical method. The findings of this research indicate that the hadith in question is found in the accepted sources of Salafiyyah and based on the confession of some Salafis such as Albani, it is considered a valid hadith. The meaning of this hadith can be confirmed by many similar hadiths; and the Salafiyyah interpretation of the text of the hadith is incompatible with the teachings of the Qurʾān, Hadith and the consensus of Sunni scholars.

In this article, we will compare the Prophet Saleh and his camel with Ali Ibn Abi Talib (as) in the light of Shiite sources, including the stories of the prophets, hadiths, jurisprudence, and interpretations of the Qurʾān. In the narrative of the Shias, the longtime interval and the sequence of historical events between the two have been overlooked.  Because of the narrators' desire to improve Ali's former condition and embellish his character with piety, he is depicted as a person with many righteous qualities of the Prophet Saleh. Therefore, Ali is depicted in such a way that he shares many of the good qualities of the Prophet Saleh and is from a holy lineage just like him. Shia writers used the connection between the two personalities to convince the doubters of the rightness of Imamate of Ali and to show that his rank was not less than that of a prophet and to prove the antiquity of Shia belief.

In the interpretations of the Qurʾān, a part of the increased information formed in relation to the text of the verses is a product of an analytical process, and another part is created by relying on other texts. In order to introduce these texts, the text of other verses, narrative texts and texts of former religions are often mentioned in the sources of interpretative research. In addition to the mentioned sources, part of the interpretation activities of the commentators have been in such a way that instead of directly communicating with Allah’s Word or within the context of direct communication with it, they have referred to the texts themselves that have been interpreted from the Holy Qurʾān; therefore, we can talk about another kind of conception and understanding, which is "based on interpretative tradition". In this type of understanding, the interpreter examines the interpretations instead of directly referring to the text of the verses. Based on a hindsight, and with a descriptive-analytical method, this research sought to introduce the styles of understanding based on the interpretative tradition, and further introduced the interpretive trends that are separate from the interpretive tradition. Collecting and quoting interpretive opinions, summarizing and purifying interpretations, explaining and combining interpretations, leveling and explaining interpretive opinions, and commenting on interpretive opinions are the main styles of understanding based on the interpretative tradition.

According to previous hadith collections, one of the words left by Imam Ṣādiq (as) regarding the origin and the main reason for the martyrdom of Imam Hossain (as) is the phrase: "إذا کتب الکتاب قتل الحسین علیه السلام" (when the book is written, Imam Hossein, peace be upon him, will be killed) that the basis of the ʿĀshūrā event is a contract between some of the hypocrites of the Prophet's companions, whch is known as Ṣaḥīfeh Malʿūneh (the cursed book). In this agreement, a number of the Prophet's companions promised to prevent Imam Ali (as) from succeeding to the caliphate, and do not allow the caliphate to continue in the family of the Holy Prophet (pbuh), and to achieve this goal, they designed a plan to assassinate that Imam. Commentators have considered verses 79 and 80 of Surah Zukhruf, verses 7 and 10 of Surah Mujādilah, verse 167 of Baqarah and verse 118 of Āl-e ʿImrān to be about this Ṣaḥīfeh. And based on some documents, in addition to Shia books, this issue is also mentioned in Sunni sources, including "al-Nashr and al-Ṭay". The phrase "إذا کتب الکتاب قتل الحسین علیه السلام" is mentioned in the book of Rawḍah Kafi, which has some problems in terms of document; however, in terms of text, it is consistent with the traditions of ancient and reliable sources. In this article, using the document review of Ayatollah Shubairi Zanjani, the existence of suspension in the hadith document has been ruled out, and the change in the names of some hadith narrators has been resolved, and the implication of the text of the hadith is the conspiracy of the hypocrites of the companions of the Messenger of Allah (pbuh) and the usurpation of the caliphate of Imam Ali (as) as the basis of the murder of Imam Hossain (as).

The divine traditions are the same laws that Almighty Allah has implemented in order to plan the universe. Holy Qurʾān, in describing the history of individual human beings as well as past nations and civilizations, mentions events that can be repeated at any time as general laws, if the conditions are provided. Istidrāj is one of these traditions. Istidrāj means a gradual and step-by-step fall and an imperceptible approach to punishment.This sunnah occurs in both individual and social spheres. The realization of this sunnah is due to factors that have a lot to do with the behavior of people in society; and knowing those factors can prevent the society from being destroyed; and at the same time, it brought the tendency towards spirituality and moving towards the desired civilization. The main goal of this essay is the semantic study of the concept of istidrāj in the Qurʾān, and the review of the opinions and views of Muslim scholars about the factors and philosophy of the sunnah of istidrāj.

Abul Fazl Rashid al-Din Meybodi, a Sunni commentator in the sixth century of Hijri, his main fame is due to Tafsīr Kashf al-Asrār wa ʿUddatul Abrār. In various parts of his work, Meybodi refers to the narratives of the Prophet's family, especially Imam Ali (as), and cites and testifies to the sayings and circumstances of that Imam. Examining these references is very important considering his religion. Therefore, in this article, an attempt has been made to classify Rashid al-Din Meybodi's citations to Imam Ali (as) by descriptive-analytical method, and then analyze them in terms of authenticity. From the results of the article, the following should be mentioned: The most frequent topics are narratives with the content of literal and literary interpretation, then belief, worship and then ethics, which are mostly recorded in al-Nawbat al-Thānīyah. In terms of authenticity, many narratives in Shia and Sunni hadith texts are accompanied by evidence and signs and can be accepted; but another category, no sign of them can be found in hadith collections. In addition to a limited number of hadiths that are inconsistent with the Shia beliefs, most of the hadiths are compatible with the Imami Shia view.

Hadith Collections are important as the most important collections of Shia hadith heritage, and studying and examining the criteria for selecting, arranging and classifying hadiths provides the basis for a better understanding of them. For this study, the Book al-Ḥayāt has been chosen as a collection of later hadiths that seeks to present the style and model of life based on religious teachings. The study, using a descriptive-analytical method, examines the most important components of the selection and placement of hadith in al-Ḥayāt, through the criteria of validation of hadiths, the method of searching and collecting hadiths, and the tendency of the authors. The authors of al-Ḥayāt pay attention to the age and authenticity of primary sources in selecting sources, and in addition to that, by taking advantage of the thematic compatibility of hadiths with the Qurʾān and other hadiths as a criterion for validating hadiths, they also use a wide range of non-jurisprudential, ethical and intermediary sources. Comparing the position of hadiths in the primary sources with the titles of al-Ḥayāt chapters and studying the type of connection of hadiths with the titles expressing the foundations of the authors, the concerns and social tendencies of the Hakimi brothers and the motives of their authorship.

Good governance is one of the important issues of governance that is always a subject of discussion and opinion. Implementation of this in Islamic teachings is one of the topics that needs to be discussed. Accordingly, the purpose of this article is to examine the components and characteristics of good governance from the perspective of the Qurʾān and hadiths. The current article is descriptive and analytical and has been investigated using the library method. The findings indicate that the principles of good governance in its legal sense, if it does not fully correspond with the Qurʾānic teachings, in most cases, it does not conflict with it. However, the principles of governance intended by the Qurʾān are based on the divine worldview and the goals of the Islamic government, such as the sovereignty of Almighty Allah over the world and man, and it is not only the overseer of the form of government and the planning of worldly affairs, and this is the point of distinguishing the ideal governance from the perspective of the Qurʾān and hadiths, which has led to differences in the principles of governance from the perspective of the Qurʾān and public law. Like the originality of public law, the principle of clarification and its necessity in governance can be deduced from the teachings of the Qurʾān. At the same time, the foundation of the Qurʾān's attitude towards man and his actions is based on responsibility and accountability, and from this point of view, there is a reason for accepting any kind of responsibility and accountability that is reasonable and proportionate to the authority and ability of man in the Islamic legal system. However, in the Qurʾānic view, responsibility and accountability go beyond formal responsibility and have an otherworldly and religious aspect as well.