علی غضنفری

The concept of watan (homeland) and its nature is a significant topic in Islamic jurisprudence due to its impact on the specific obligations imposed on individuals. While there is consensus among jurists regarding the common types of homeland (watan ‘urfi), which includes primary and adopted homelands, there is considerable debate concerning the notion of watan shar'i (religious homeland). This paper employs a descriptive-analytical method, using library resources and examining both classical and contemporary Imamiya jurisprudential texts to explore this issue and present the arguments of both supporters and opponents. Among the arguments of the Imamiya jurisprudence supporters, three types of narrations from the Ahl al-Bayt are often cited. However, opponents argue that these narrations pertain to watan ‘urfi of the adopted type, presenting objections to the supporters' stance. Proponents, such as Sahib al-Jawahir and Khoei, have responded to these objections and, by referencing the narration of Ismail ibn Bazi’, affirm watan shar'i as a distinct type of homeland.

Introduction :

 Imams' interprative traditions about some verses of the story of Ibrahim have matched this story to being of Ahl al-Bait. It seems that this accomodation is not fit by the appearance of the verse and make minds to challeng to accept such traditions. Therefore, it is necessary to know the connection between the inner meaning of the verse and the appearance of the word and how those meanings accomodate to the existence of Ahl al-Bayt, although theories have been proposed by Ayatollah Marefat and Allameh Tabatabai in order to validate such interpretive traditions. But there are still some traditions in a veil of ambiguity about how to apply the traditions to the Ahl al-Bayt (AS) in such a way that some of them have been criticized and their validity has been questioned. Therefore, it is necessary to evaluate the possibility of connecting the words of the verse with its hidden meanings by using the tool of implications of words on meanings and intellectual rules.

Materials and methods :

There are four meanings for "Ta'wīl": Interpretation; In the word, it means to explain and reveal the reasonable meaning. Scholars of Qur'anic science have defined the terminological definition and said: Tafseer is responsible for a part of conveying meaning mission to the audience, and in the following, Ta'wīl explains the hidden meaning and reveals the inner layer of meaning.  Interpretation of similarities; It is a meaning that is opposite of the appearance of words like Estawa and Zahab, which are attributed to God.  Inner meaning of the verse; it is a great and expended meaning that is hidden behind the pearance that must be extracted under speial condition. Accomodation; It means to put something on top of another thing, so that it covers it and they are equal to each other.  It is usually accompanied by Jarry. In the point of view of scientists, Jary and Taṭbīq mean the adaptation of the words of the Qur'an to examples other than what the verses were revealed about.Logicians consider the connection between word and meaning in the mind as a result of the word's position for the meaning, and they consider three types for meaning of verbal situational significant including, significations of correspondence, implication, and obligation.Tabatabaei knows inner meaning ,  a sign corresponding to the appearance meaning, but not in the meaning that the appearance meaning of the word is adjacent to the inner meaning, but these meanings are located along each other, by  seperation of meaning of accommodation and ventricular meaning Ma’refat knows the meaning of  Ta'wīl as  equal as Baṭn and by adopting the general concept through the abstraction of the word's characteristics by the method of patience and division, he introduced the meaning of the word to the inner meaning as a type of unclear obligational significant.

Ibrahim asked God for safety and consequences for people of Mecca in his prayer and for his children to avoid worshiping idols and have accomodated the Ahl to Ahlalbayt and consequences to kindness of muslims and children to Prophet Muhammad (pbuh) and Ali (pbuh). Be signification of corresponding. Ţā'ifīn “God commanded Abraham to purify the Kaaba from polytheism for Ţā'ifīn”, also applied to Ahlal Bayt by signification of corresponding. The meaning of Abraham's affliction to the words is Ma’sumin (pbuh) and the Allah’s names, which are matched according to the position of the word for the spirit of meaning. A tradition that introduces the essence of Hajj to visit the Imam, By abstracting the characteristic from the materiality of the filth, this tradition has paid attention to its spiritual example, that is, the removal of spiritual impurities, and there is a reason for it. In this tradition, it has been pointed out  that the important and fundamental thing is the meeting of the Imam, which can be extremely effective in eliminating spiritual impurities.The interpretation of the tongue of Sedq (true) on Ali (As) mentions from imagery to the invitation, and it is  understood the hidden meaning that is Ali (As) by contingency implication that he is  the follower of invitation of the Prophet (pbuh).Imam Reza (As) introduces the inner meaning of (wa fadaynāh bidhibḥin 'aẓīm) "And We ransomed him with a momentous sacrifice " to the calamity of Imam Husayn (As) by contingency implication. Imam Sadiq (As) mentioned the cause of Ibrahim'sillness in his own words, the calamity of Imam Hussain (As); The interpretation has entered  in this tradition firstly removes the apparent doubts of the word by recognizing the original art of Turiyeh in the word, and then we get the comparative meaning in the words of Imam Sadiq (As) by accompaniment. About (yā nāru kūnī bardan wa salāman) "O Fire! be thou cool, and ( a means of ) safety for Abraham", Prophet has mentioned an extraordinary thing in the events ahead of Imam Hussain (As) and his companions, and accommodated not feeling the sharpness and pain of the sword to the cooling of the fire on Ibarahim. This accommodation will be obtained through rational premises after setting aside the specific features of the incident, stating that: An accidental crime is necessary. Accidental breakup is necessary or not possible. Cutting the sword is also a necessary condition. So it is possible to break it from fire.

Due to the signification of conformity of the word to the meaning, accommodation of words to the example of Ahl al-Bayt (as) can be understood at high levels of inner meaning. The comparisons which are revealed by the signification of conformity include evidence of the appearance of the verses of the Qur'an and make them valid by accommodation to the appearance. Traditions which words or the general concept of the verse does not imply conformity to their meaning need mediators of literary rules, reason and Shariah. Such traditions reveal the discovery of lower layers of inner meaning and are the facts that have flowed in the words of Ahl al-Bayt (AS). The difference in these interpretations is due to the difference in people's level of understanding when asking about the verse from Imam (as).

abstractMasooman (pbuh) paid attention to other verses of the Qur'an and his rational reasoning, explained the Qur'an and its spiritual and spiritual verses such as; The beginning of human creation, the human need for oxygen, the time of the embryo's birth, the period of settling in the womb, personal identity, the darkness of the fetus in the womb, air and oxygen, and blood-free milk, had references. What the researcher has addressed in this article is to know the method of Masooman (PBUH) in explaining the words of the medical verses, and he analyzed the scientific narratives with the method of content analysis and library collection and came to this conclusion; In the lexical explanation of Quranic words, they had not been satisfied with only one method, but had insisted on different methods. Some of the explanations are from the category of semantics, some are from the lexical explanation, there are cases with allegorical explanation and visual expression or the use of opposite words and other methods.

Relationship with God is one of the essential needs in human life. This type of relationship has many benefits for a person, but it basically makes human life meaningful. Man, according to his hidden talents and truths, feels lost in himself, and therefore, whenever he reaches perfection, he appears as a superior perfection in his eyes from afar, and in this way, he is always striving and moving until he approaches himself to absolute perfection. N. In order to reach such a spiritual closeness that has a spiritual and carnal nature, he turns to prayer, supplication, whispering and the like in order to be able to approach absolute complete satisfaction. By examining religious teachings, different types of relationship with God and its stages are discovered, each of which has its own educational implications. Therefore, it is necessary to identify these stages and their characteristics during the approximate stages. In this article, with a descriptive-analytical method, the system of educational implications of the existential relationship in the two areas of implications and characteristics in the perspective of religion has been examined, each of which has been processed independently.

"Citizenship rights" are a set of regulations and laws that are considered equal for citizens of a state in terms of civil, political, social, cultural and judicial rights, and the citizens, in return, are obligated to provide responsible support to their political community (the state). The essence of research into the issue of citizenship rights lies in its theoretical foundations, and if we neglect to understand these foundations, we may make mistakes in analyzing the rules related to it as well. As is the case today, the difference in the philosophical position and the concept and purpose of man and human life, as well as the contradiction in the cultural and social values ​​that govern Qur’anic thinking and materialistic thinking, have led to the emergence of disagreements when confronting the concept of citizenship rights. In this regard, talking about the concept of citizenship and the foundations of rights arising from it in the Qur’an and Sunnah is of particular importance. By studying the Qur’an, and examining the conduct and words of the infallibles and religious leaders, it is quite evident that the observance of citizenship and human rights in Islam is regardless to ethnicity, tribe, or religion, and it has been strongly recommended and emphasized, so much so that one of the most important topics in Islamic literature and among the verses and narrations is the issue of citizenship rights. As for the foundations of “citizen rights,” their dimensions and angles, many discussions have taken place among thinkers in various fields of knowledge in recent decades, and many and varied discussions have been entered into by supporters and opponents of them. The Qur’anic researchers are among the intellectual groups whose opinions have always been important in cultural and social issues, including citizenship rights. Knowing their point of view, especially researchers who have a social and problem-oriented approach, including Ayatollah Mesbah Yazdi, on the subject of "Basics of Citizenship Rights" is very important, and rather necessary. This research aims to answer the question: What are the basics of citizenship rights according to the principles derived from the Holy Qur’an and the instructions of the religious leaders?The current research, in terms of background, is innovative, and neither main aspect nor subordinate aspects addressed in this research have not received sufficient attention in previous research or have not been researched at all. In fact, the researches in the field of "citizenship rights" often focuses on instances and their areas, or they have not been done from the point of view of Qur’anic researchers. As for the results of this research, which was conducted using the descriptive-analytical methode and investigating Qur’anic verses and their interpretations, it is that the basics of citizenship rights from the perspective of the Qur’an can be studied in three axes: ontological foundations, anthropological foundations, and epistemological foundations.

Human social life is an unavoidable necessity, and among its mechanisms, one of the key aspects is the exchange of opinions and ideas among individuals. Islam, as a complete religion that fully addresses the innate needs of humanity, places special importance on consultation for the advancement of human social life. Since in an Islamic society, the affairs of the community are managed through an Islamic government, this study analyzes and examines the views of two prominent contemporary Qur’anic interpreters of the Islamic world regarding whether the outcome of the council is binding for the government. According to the findings, Rashid Riḍā considers adherence to the majority opinion and the outcome of the council to be obligatory for the Islamic ruler and government. However, in ʿAllāmeh Ṭabāṭabāī’s view, following the opinion derived from the council or the majority opinion is not obligatory, and the final decision, after consultation and consideration of the opinions of experts, rests with the Islamic ruler. This does not diminish the value and importance of the consultative role of the people.

Self-esteem refers to a sense of intrinsic worth that does not consider superiority over others. Awareness of the significance of self-esteem leads to a greater commitment to its enhancement, and understanding its effects highlights its importance. This research categorizes the effects of self-esteem according to Nathaniel Branden, who is regarded as the father of self-esteem, into three areas: Cognitive, moral, and behavioral, and then analyzes them through the lens of Islamic teachings using a descriptive-analytical method to provide a foundation for critiquing his views. Branden believes that self-expression, acceptance of others' definitions, and individualism are effects of self-esteem; however, these effects are not supported by the teachings of the Quran and Hadith. For instance, sometimes a lack of self-expression indicates transcending one’s superficial self and reaching a higher self, which is a result of self-esteem. Similarly, an individual may consciously refuse to accept others’ definitions despite having high self-esteem for reasons such as humility or the aim of combating the ego. Additionally, not being individualistic and prioritizing the interests of others over oneself can sometimes indicate the maturity of a dignified individual, whereby the false self is sacrificed for the true self, which does not contradict self-worth and dignity.

Fāṭima Zahrā (as) is a prominent model of the prophetic Sira and moral virtues in Islam. This study emphasizes the practical Sira of Zahrā (as) in achieving the most important moral virtues based on three fundamental Quranic concepts: Piety, justice, and patience. Piety is a state within an individual that provides spiritual and moral immunity, enabling the person to refrain from sin even when in a sinful environment. Justice has its roots in existence and human nature, encompassing all dimensions of the world. Patience and resistance is also the key to victories and progress. The present study aims a deeper understanding of the esteemed role of Zahra (as) in enhancing the ethical conduct of society. To this aim, each of the concepts of justice, piety, and patience was examined from the perspective of the Holy Quran, and then the dimensions of each of these concepts were considered in the practical Sira of Zahra (as). The findings of the research indicated that Zahrā (as), one of the greatest female figures in the history of Islam, is a remarkable example of the embodiment of these moral virtues, and her Sira can inspire our daily lives.

“Individualization” (Tafarrud), a fundamental principle of education, means that a person, despite similarities with his fellows, has psychological characteristics and unique abilities that distinguish him from others. It is important to pay attention to this principle in identifying the talents and abilities of people and their proper direction for correct education. This article investigates the role of the principle of "individualization" in education from the perspective of the Qur’an and Hadith and examines its position in education based on a descriptive-analytical method. Findings show that the differences between people are divided into two categories, individual and group differences, and for individual differences, there are two concepts of inter-individual and intra-individual differences. People have inter-individual differences in terms of faith, knowledge, talents and abilities, emotions, and feelings. In addition, in terms of differences in abilities and talents in a person, they have intra-individual differences. Also, there are social differences in terms of social position, gender, geographical location, etc., so that paying attention to these differences is effective in the formation of correct education. Therefore, in educational matters, in order to achieve educational goals, attention should be paid to individual and social differences.

The Akhbarist and Usulist perspectives represent two distinct approaches to understanding religion based on original texts, as upheld by Shiite scholars. Over four centuries, intellectual disagreements between these perspectives have led to the emergence of various schools of thought among their advocates. This research examines how Fayḍ Kāshānī’s Usulist views are manifested in his book Muʿtaṣam al-Shīʿa (The Resort of the Shia). Through a descriptive-analytic analysis, it becomes apparent that Fayḍ Kāshānī, a Shiite scholar in the eleventh century AH, despite his apparently Akhbarist inclinations and heavy reliance on transmitted hadiths, maintains a moderate stance on the role of reason and transmitted evidence in practical applications within Muʿtaṣam al-Shīʿa, one of his major works on Islamic jurisprudence (fiqh). Attribution of Akhbarism to him is primarily due to his influence from Akhbarist teachers, misinterpretation of some ambiguous jurisprudential verdicts or fatwas, and inconsistencies between certain views and his own arguments. However, it is evident that he predominantly adheres to a moderate perspective in this debate. This misattribution has fueled increasingly expanded disputes between Shiite Usulists and Akhbarists, despite his evident alignment with Usulist perspectives on various topics, such as consensus, the validity of apparent meanings of the Quran, the role of reason, reference to Usulist scholars' theories, flexibility in interpreting transmitted hadiths, and more. These factors strongly indicate his commitment to Usulism.

Considering the existence of commonalities and interpretive differences in the field of verses of the rules of marriage in the view of the sects, the present article is based on the question about the examples of interpretive differences in the mentioned field with a comparative approach; This research is based on a descriptive method and information has been collected based on the library method. In addition to paying attention to the dignity of revelation, content, context of verses, etc., the use of sources of ijtihad accepted by each religion is also effective in the emergence of theoretical differences. According to research, in the discussion of legitimacy, the sects differ in the permission of temporary marriage, so that the Imams believe in the permission and the Supreme Sunni believe in its impermissibility. In the prohibitions of marriage, the views related to creating a womb through illegitimate intercourse and marrying women of the Book are different, and in the accessories and functions of marriage, the issues of dowry and its amount, payment of property and alimony, as well as the subject of looking, Vati rulings are differences.

One of the topics of Qur'anic and Hadith sciences is the discussion of Israelitism, which has been included in some Islamic texts, including the interpretations of the Qur'an. The commentators have had different encounters with Israelitism. Mughniyeh's "Al-Kashf and Al-Bayan" has been examined. Some of the results of the research are: Thaalbi has referred to Israelis in various topics and sometimes cited Israelis without mentioning documents or with weak documents. In the introduction of his commentary, he introduces storytelling as the best method for educating and influencing hearts, and perhaps for this reason, he has quoted the stories of Israel without making a critical comment about their content. Although, in rare cases, he chooses the authentic word by quoting the hadiths of Ahl al-Bayt (a.s.). However, with the aim of providing a youth-friendly and rational interpretation, Mughniyeh promises to avoid Israelitism in the introduction of his interpretation, and fulfills this promise in the text of the book, despite this, he has given narrations that either It is difficult to compare the sources of Bani Isra'il and Qawamis with the facts of Islam, but Mughniyeh, with its own foundations, apparently ignores them.

Self-dignity means feeling valuable and avoiding self-deprecation is one of the most basic topics of anthropology .Considering the extent of self-dignity and its educational effects in different dimensions, it seems necessary to know the ways to strengthen self-dignity and provide examples from Islamic sources. The present descriptive analytical research has analyzed the propositions of verses and narrations using the method of theme analysis The result of this investigation is the extraction of 31 verses of the Qur'an and 183 narrations with the theme of self-respect After initial coding, the themes were organized into ten areas and after reviewing and controlling the compatibility of the themes with the extracted codes Three overarching themes of insight, behavior and education were obtained, each of which consists of key solutions It seems that self-knowledge and God-knowledge are effective factors in improving insights and behavioral solutions in the sphere of effective communication with oneself, God and people. It shows a two-way relationship with insight solutions. Also, the organizing themes of honoring, role modeling, and companionship are a manifestation of educational strategies, the realization of which increases the tendency to other strategies.

According to the definitive proofs of Sharīʿa, one of the absolute rights of men is the right to enjoyment. Sometimes this right happens to conflict with the wife’s physical privacy and her mental-psychological health. A fair way out of this conflict will lead to greater empathy between men and women and the consolidation of the family foundation and, finally, the cohesion of the society. Many works have dealt with the conflict between the rights of couples. In this article, an attempt has been made using  descriptive-analytical method, to explain how a man's right to enjoyment conflicts with a woman's right to physical and mental health. The article offers ways to get out of this conflict in the form of solutions such as "good behavior", "gaining emotional and physical satisfaction of a woman", "reciprocity” and “interaction", "reconciliation" and finally "appeal to legal courts". It seems that while there is a consensus regarding the right of a man to seek pleasure, this right is not absolute and a man cannot use it as a tool for violence, but the interaction between men and women, whether in the sexual field or in other areas, should be based on amicability and good behavior as emphasized in the divine word.

Social systems define the basic principles and requirements for human growth and advancement. Various factors play a role in the formation of a morality-based social system with the aim of bringing happiness to humanity. Among psychological traits, “guiding” and “performing” are two factors in the formation of the social system on the basis of Qur'anic ethics. This research, using a descriptive-analytical method, investigates the role of the guiding personality traits in the formation of the morality-based social system, and explains the role of certainty as one of the guiding personality traits in the formation of the ethical social system. By following the order of revelation of the Meccan verses which calling to adhere to ethics is one of the distinguishing features of this group of verses, the interpretation odds are reduced, the exact meaning of the verses becomes clear, and many ambiguity is removed.
The results show that after prosperity and the formation of certainty, the existence of man and his soul does not take any step except in the pursuit of fulfilling the divine commands, and to achieve this goal, man seeks to form a systematic social group that guarantees the growth and perfection of the individual and society.

The importance of the reason of revelation in the interpretation of all the verses of the Qur'an, especially in the explanation of the jurisprudential verses, can't be neglected due to its direct influence on the practice of Muslims and is of special importance. Using the historical, descriptive-analytical method and collecting library information, this research compares the viewpoints of Religions on the causes of revelation. The researcher aims to examine the narrations of the causes of the revelation in the interpretation of the Majma al-Bayan Tabrisi, Asbab al-Nozoul Vahedi and Labab al-Nuqul Soyuti, to explain their point of view under the jurisprudential verses in two areas: the effect of the causes of the revelation on the correct understanding of the verse and the scope of sharing and differentiating the views of Shia and Sunni and the origin of their differences and from this passage, he will find their common points in this regard. The author has first mentioned the investigation of the position of the cause of revelation in Tafsir, and in the following, the viewpoint of these three thinkers has been investigated. The common method among them is the descriptive and reporting method, and in the meantime, Tabrisi has paid attention to criteria such as the general validity of the text, compatibility with the appearance and context, the criterion of history, the criterion of religion, and adherence to his Shiite point of view. Vahedi has based his foundation on the transmission of narrations, and in most cases, the narration explains the cause of revelation in detail, although sometimes he has stated the reason without a document and sometimes with interpretations such as mostly, and Soyuti used criteria such as Makki and Madani, the evidence of narrations, and attention to Ibn Hajar's opinion to prefer the reasons of revelation. In the researcher's opinion, the difference between these three books in the quality of using the sources of the revelations of movables comes back to the criterion of the authenticity of the hadith. It seems that there is a difference in the acceptance criteria of the narration.

Nashuz is the departure of a husband or wife from performing the obligatory duties that God Almighty has placed on each of them in relation to the other. According to verses 30 and 128 of Surah Al-Nisaa, nashuz is not reserved for women, but if a man neglects to fulfill his obligatory duties such as alimony, obligatory co-sleeping, and the right to share, it is considered nashuz. This is despite the fact that some commentators consider Neshuz to be equal to disobedience and attribute it only to women. In this article, while examining various aspects of this issue, the researcher has addressed the importance that not every non-compliance is a bad thing and what makes a woman unfit is the refusal to comply. In addition to ignoring men's death, its consequences and effects, as well as the ways to deal with it, are not taken into consideration as much as they should be. Therefore, this summary tries to use a library and explanatory-analytical method by counting the opinions of the commentators who have interpreted these verses and related traditions, and by looking at the jurisprudential and legal opinions, by explaining the true meaning of Nashuz and determining the limits and gaps and consequences. and its Quranic solutions to achieve a more comprehensive view of Neshuz.

Human's actions will cause his prosperity or misery in the world and in the hereafter. The Qur’ān has used a vast semantic scope to systematize and evolve the mind of the audience for its guidance. The present article seeks to analyze the semantic scope of Hasanāt[1] (i.e. virtues) and righteous deeds in the Qur’ān in an analytical and descriptive manner, based on the Izutsu’s semantic theory - which, by investigating the vocabulary, reveals the Qur’ānic attitude to them. An examination of the semantic scope of these two words in the Qur’ān reveals that the concepts of virtues and righteous deeds are among the most frequently used Qur’ānic terms, among which the most general public relation is absolute, since the domain of virtues is general and includes righteous deeds and divine rewards. While some goodies are not righteous deeds. That is why words that have a definite role in building the worldview of the Qur’ān are called Qur’ānic keywords, and each of these words has sub-words with which the keyword is associated.

Nushūz is the state when one spouse violates his or her marital duties. Nushūz, in the term of most jurists, is equated with disobedience or refusal to obey. It is the discharge of the wife from the lines of obedience that have been obliged, forbidding the husband from having fun with him, leaving the house without the permission of the husband because she knows that the husband will not allow her.  When the wife leaves the obligatory tasks that God Almighty has placed on her in relation to her husband, she is called Nāshiza. In this study, the author wants to use the verse 128 of Sūra al-Nisāʾto emphasize the fact that disobedience (nushūz) is not exclusive to women, rather if a man neglects to fulfill his obligatory duties such as alimony, obligatory cohabitation, the right to share the bed and fail to fulfill other obligations during the marriage, it is considered nushūz, and a woman can resort to solutions such as advice and admonishment, demanding rights, referring to a qualified Mujtahid to get her husband to fulfill his duties. But such an action is never taken by the wife due, mainly, to the fact that she is, in most cases, unaware of her rights. This article uses library resources and explanatory-analytical method to extract the opinions of jurists and the legal position, by explaining the true meaning of nushūz and determining its limits and consequences and solutions in the Qur'an. It concludes that women too, like men, can demand their rights in the event that their husbands are recalcitrant.