نشریه دین و دنیای معاصر
سال دوم شماره 2 (پیاپی 3، پاییز و زمستان 1394)

Verse 34 of surah Al-Maidah has spoken about Muharebah and its punishment. A verse which has sent down about an impudent and disrespectful group. However the word ‘Muharebah’ is derived from the word ‘Harb’, some features has been added to it from Qur’anic and canon point of view. But if the Muhareb(the one who did Muharebah ) do penance (Tubah) before being captured, he will not be punished. Of course the situation of this punishment is based on realizing goals such as prevention, restraining, establishing public safety and to amend the criminal. It is believed that the legislator did not want to ruin human dignity, since this chastisement had been enacted to damage the dignity of the society. Additionally criminal’s penance and amend will cancel the punishment, even with punishing, his dignity as a Muslim has not been ignored. Although based on a canon theory and based on an interpretation from Imam Javad, peace be upon him, this punishment is basically canceled. The result of this article is reflected in conclusion.

The principle of Nafye Sabil which is sometimes referred to as «ÇáÚáæ», «ÇáÇÓÊÚáÇÁ» and «ÇáÅÓáÇã íÚáææáÇ íÚáì Úáíå» is one of the important Islamic principles that is documented by Qur’an verses, Al-Akhbar Al-Mustafiz and Ijma (Consensus). In many cases jurists have taken this law as the basis of inferring subordinate rules. According to the provisions of this principle, any action which paves the way for the enemies of religion or non-Muslims to have guardianship and domination over a Muslim or Muslims is forbidden by Islam (Hara’m). It has been said, “The goal of the principle of Nafye Sabil, is real domination over the primary case which means according to this principle, any contract, treaty, compact and agreement, leading to loftiness, honor and dignity of the faithless over Muslims, based on its initial nature, is negated and it has no legal credit. ” The subject of present study is the principle of Nafye Sabil. The author in this article discusses the concept and provisions of the principle of Nafye Sabil, its religious position, and documents, and finally analyzes some subordinate religious rules based on this principle. Adequately arguing about the evidence of this principle, the author believes that the only reliable evidence of this principle is the reason, and that it is absolutely necessary to consider the reason while documenting this principle.

ln this investigation we are going to study and criticize one of the theories which had been raised by some of the contemporary Muslim researchers concerning Quran’s stories. They have claimed that these stories are unreal and legendary- an attitude whose origin seems to be from Western philosophers who call the religious language and propositions “myth”, which bears no relevance to reality and knowledge. These philosophers have declared that these interpretations are basically and originally the intuitions of religious people.
Since our criticism is only concerned with Muslims who make this claim, we are going to judge the truth or fallacy of this theory by studying the verses which are talking about the goal and stance of Quran’s stories. For the first step we will take a look at the meanings and definitions offered for the word “myth”. Then by pointing out the status of this Western philosophers’ thought in its general sense in the realm of religion and that of some people like Dr.Khalf Allah in the realm of Quran, we will counter argue Dr. Khalf Allah and his sympathizers’ reasons and rationales by looking into the relevant Quran verses to find out the meaning of the word “myth” in order to come to the desirable conclusion presented in the Quran.

Proverbs of the Holy Qur’an have deep teachings in various ideological and epistemic areas. Qur’an to Qur’an interpretation can pave the way for reaching the epistemic origins of the verses. This approach has been taken into consideration all over the “Al-Mizan interpretation”. In this article we are intended to analyze a proverb of the Holy Qur’an which, from the perspective of Allama Tabatabai, is one of the key verses of Qur’an and can be of the epistemic origins of other proverbial or non-proverbial verses and also can open the path to obtain insights into other verses.

Holy Qur’an had been revealed gradually, during the vocation of the Prophet Muhammad, peace be upon him, according to the attributes of present society of that time and in some cases, in response to or while taking a position against events and incidents of that time.
Doubtlessly Qur’an had declared a lot of issues whether when talking with or about both groups of Jews and Christians. Since Qur’an has a clear reputation for guidance to all people «åõÏóیð áöáäøÇÓö» at first, it has declared its general invitation to all groups. Facing with Jews and Christians, it has also had different strategies concerning the variety of issues, junctures and different situations.
The first principle of the Holy Qur’an in facing with holy books and texts of Jews and Christians (Torah and Scripture) is based on approval, affirmation and acceptance of right issues and then reminding them of the errors and fasle cases.

Affection or fondness is among those significant concepts in the holy Quran used in the form of many different terms and phrases to describe the relationship between Allah and human beings as well as relationship between one human and another. One of the most important terms used in this regard is the word “hob” or “mohabbah” (affection) that is brought up in many derivatives. Regarding this case, drawing upon Izutso’s method, this article has tried to analyze the semantic structure of this term in Quranic propositions through exploring the syntagmatic and paradigmatic relations of these words. This analysis revealed that the semantic structure of “mohabbah” concerned with human, includes two aspects, one inner-centered and the other outer-centered elements. Inner-centered elements consist of the heartfelt inclination and inner attraction of affection which is the major semantic element of affection in human, and of changeability in strength, and perception of the beauty of the beloved. Outer-centered elements consist of assuming the beloved as a priority, attempting to get closer to them and benefiting them and being obedient to them.