فهرست مطالب قاسم فائز

With the formation of the Safavid dynasty and the formalization of the Shia religion, followed by the request of scholars to publish knowledge, a suitable platform was formed in the 11th century. More than eighty percent of the explanations of the Arbaa books were written in this time, in terms of quantity and quality, among which the principles of Sufi have been given more attention than other books. Count the hadith. His careful look at the religious narrations caused him to change the purely narrating and devotional view of the texts. According to Allameh Shearani, this description has left a deep impact on the interpretations and hastransformed them. Mullah Saleh Mazandarani also wrote a commentary on the sufficient principles after Mullah Sadra. This analytical, descriptive and applied article by Baroosh examines the effective platforms in the writing of hadith works in the eleventhcentury in order to reveal by analyzing the methods of hadith jurisprudence in the commentaries of Mulla Sadra and Mulla Saleh that the hadith activities of this period were not only quantitative in terms of quantity but also rich in terms of quality. The use of the rules of logic and philosophical and rational discussions, the approach of interpretation and translation, paying attention to conveying the meaning and resolving the conflict of narrations are some of the prominent features of this explanation.

Translation is responsible for transferring knowledge from the source-language text to the target-language text. This process of transfer is sometimes difficult due to the specific complexities of the structure and style of the source language. It becomes more important when the Qur’an, which has an independent linguistic culture on the one hand and is a sacred (non-human) text on the other, be the case. A problem occurring in most of the Persian translations is how to find a true equivalent for the Qur’anic phrase “’an yadin wa hum sāghirūn” (Tawbah (9): 29), resulting to issue special jurisprudential rulings. Applying the analytical-descriptive method, this paper tries to evaluate the opinions of commentators, jurists and translators for finding the meaning and translation of the verse, and then present its exact Persian equivalent. Findings show that based on this verse, many commentators and jurists as well as most of the translators emphasize the humiliation of the People of the Book in paying jizya (tribute), while it contradicts the literal meaning of sāghir and its semantic range in the Qur’an, Islamic hadith and Sunnah. In conclusion, it is proved that the meaning of the phrase, in harmony with the words, verses and traditions, will be “to pay jizya as much as possible while accepting a low status”, which is not observed in most of the translations examined here.

Understanding the Qur'an and considering two levels of appearance and interior for verses has long been considered by scholars.In this regard,the definition,framework and boundary of the three terms Interpretation,Taavil and interior and their relationship with each other has been constantly explored and challenged by scholars of Interpretation and Quranic sciences.For example,some consider interior as an abstraction of general concept of the verse and its adaptation to new referents.Some consider it the depth of the text,some believe that words do'nt independently indicate the truth of the interior.Some consider any deviation from the original meaning of the words as metaphor,interior and some,like the Sufis and the boasters consider what doesn't fit into the form of interpretation,without rules,interior and interpretation.This article,which tried to define the mentioned terms and their relationship with eachother by descriptive-analytical method,achieved these results interpretation is the expression of descending meaning and the interior of all verses,both indisputable and similar.Taavil is a serious expression of similar verses,and interior is a meaning beyond appearance.The relationship between interpretation and taavil is absolute public and private,that is,every taavil is interpretation,but every interpretation is'nt taavil.Interpretation and taavil are based on the rules of arabic literature and the principles of rational dialogue.The relation of interpretation and taavil with the interior is that interpretation and Taavil is the meaning understood from the appearance of the verse but interior is the meaning of underlying and hidden layers of that which is obtained by abstracting the general concept of the verse and adapting it to new referents.Interior doesn't appearance

Presenting the teachings of the Qur'an in other languages ​​is one of the main characteristics of propagating this divine book. On the other hand, the translation of the Holy Quran is influenced by its interpretation and the interpretation of the Qur'an is also influenced by the rules that the interpreter uses in the interpretation, so some interpretive rules (not necessarily all of them) will be indirectly effective in translating the Qur'an. The purpose of this research, which is done by descriptive-analytical method and based on library resources, is to identify and study and explain the role of such interpretive rules in understanding and translations of the Holy Quran. Based on the results of this research, the effective interpretive rules in translating the Qur'an are the rule of using interpretation, the rule of context validity, the rule adaptation, the rule of appropriateness, the rule of permissible validity, the special and general rule, the rule of summary explanation and the rule of attention in a sense that the role of each of them in translating the Holy Quran was also examined in this study.

AbstractUnderstanding the narrations requires the correct scientific method, which we call "jurisprudence of hadith".Examining the text is the most important way to evaluate the hadith, which, even if its document is correct, will sign the verdict of invalidity of the hadith. Shiite narrators have made many efforts to correctly understand the words of the Infallibles (AS).A description of Mulla Sadra's sufficient principles is one of the explanations written in a fragment of important Shiite sources.Based on this valuable work, this article has tried to extract Mulla Sadra's methods in understanding hadiths by descriptive-analytical method.The results show that Mulla Sadra in the description of narrations, from principles such as paying attention to the exact meanings of words, paying attention to grammar, paying attention to literary arrays, paying attention to discrete evidences in understanding hadiths, interpreting similar narrations, forming a family of hadith, expression Various semantic aspects and the use of intellect have been used to express the hadith.

The Holy Qur'an establishes a system of meanings between words in which it explains and evaluates concepts based on its worldview. The method of constructivist semantics is a way of recognizing Qur'anic words in this system without any other presuppositions. "Farah" is one of the Qur'anic concepts that, although it has a positive value in some applications, has been criticized in more cases.Thus, Farah's interpretation of happiness reinforces the skepticism of the Qur'an's denial of his opposition to happiness, despite the positive nature of this concept in psychology. Accordingly, this research seeks to find the meaning of Farah in the Qur'an with a descriptive-analytical method and by using constructivist semantics, and then find the reason for its dominant condemnation.This study shows that in the Qur'an, the semantic components of Farah include pride and joy, and this word is divided into two types based on the superiority or non-superiority of the real factor of pride in it, in other words, the existence or non-existence of the component of reality.The Holy Qur'an lists a number of factors for disapproved Farah, including the blessings of the world, the escape from jihad, and the entanglement of believers.In contrast, the divine grace and mercy, which in the Qur'an refers only to spiritual blessings, is the only factor of admired Farah.

Spiritual states are the inner emotions of a person which are related to the spirituality and reveal in the form of affection or behavior. Nowadays, spirituality is not necessarily associated with religion and is also released is some heretical ways. Pseudo-spiritual states can harm the individuals or the society in case not distinguished. Hence this article uses the descriptive, analytical, and critical methods to discover the principles of right spiritual states and their diagnostic criteria and has concluded the following: 1- They are undoubtedly Divine. 2- They are within the boundaries of Sharia. 3- They are within the spiritual sates of the infallible (Ahl-al-Bait) 4- They can be created, enforced or suppressed. 5- They are of different levels.6- They have outer signs. 6- Diagnostic signs must be sought for diagnosing them.

Muhammad Amin Astarabadi is one of the famous scholar of Imamiyyah in 11th A. H. Muhammad Amin has codified his teachings in a book titled “al_Fawa'id al_Madaniyya” which is a prominent work among his works. He has special principles and specific Quranic and Exegetical thoughts. This note has investigated and identified and criticized them with analytic- descriptive method and has achieved the below results Astarabadi believes that the only way to achieve well-being is employing (resort to) the hadiths of the Infallibles (Ma'sūmūn). He believes that the main addressee of the holy Quran is the Infallibles and he thinks every exegesis of the holy Quran except the exegeses of the Infallibles is Tafsīr bi-Ra'y (the commentator accepts and believes the certainty of opinions and attitudes as incredible presuppositions then he interprets the Quran according to his own desire to prove them) and negates the apparent s meaning of the Quran verses (hujjiyat al_zawahir) in the theoretical ordinance He also believes that ijmae (consensus) and aql (intellect) are not appropriate. for being used as reasons and proofs. Astarabadi believes that the Quran includes all knowledge and also the distortion (tahrif) in the Qur'an is possible. There are serious critiques about these beliefs which are: achieving salvation and well-being of man is resorting to the holy Quran and the Infallibles (Thaqalayn literally meaning: holding the Quran and two weighty things) together. The assignment of the comprehension and understanding of the holy Quran to Shia imams has in opposition with being the holy Quran a miracle and the challenge of the noble Quran. Although, the profound and careful understanding of the Quran assigns to Imams but there is no proof for the negation of its absolute perception by non-Infallibles. The apparent meaning of the Quran verses which are not authentic is in contradiction with the verses encouraging thinking and contemplation. The exegesis of the holy Quran according to the criteria and conditions is possible and necessary and it is not considered Tafsīr bi-Ra'y (the commentator accepts and believes the certainty of opinions and attitudes as incredible presuppositions then he interprets the Quran according to his own desire to prove them). The comprehensiveness of the noble Quran does not mean the absolute comprehensiveness but it means the comprehensiveness in the religion and guidance. Because of the verse which states that holy Quran protected from any alteration and distortion and no-entrance of batil (falsehood), the holy Quran has never been distorted verbally.

Structural semantics of the Qur’an determines the meaning of vocabulary through Qur’anic text as well as syntagmatic and paradigmatic relations. In this method, it is focused on the linguistic units of ‘word’ and ‘sentence’, regardless of ‘discourse’. Therefore, a part of the context of verses for understanding the meaning is not to be considered. Increasing the accuracy of structural semantics of the Qur’an, based on the descriptive-analytical method, the present research seeks to explore how to apply semantic relations between sentences and conceptual paradigmatic relations, in order to take advantage of textual context. Thus by defining semantic complementary, contradictory and booster relations between sentences, corresponding relations between words, more than what is determined through a single sentence, would be at hand. Also attention to conceptual paradigmatic relations, that is a description or exemplification of a concept, reveals more features of the word. In this regard, in addition to more syntagmatic and paradigmatic cases, the relation between words are determined more precisely as well.

The purpose of the revelation of the Quran is human's guidance, excellence and evolution; since The Qur'an has called itself the guidance book, all verses that have directly or implicitly pointed to scholarly topics. Therefore, all verses are in direction to this goal. Hence,in the translation of these verses, it is necessary to transfer these to audiences as much as possible because the ignorence or error in translation, deprives them of the correct understanding. On the other hand, the contradiction between science and religion occurs more likely as a result of the opposition to the emergence of the elemental with the experimental intellect. Therefore, the exact translation of the scientific verses has a role in understanding the Qur'an, besides it steps along pace in resolving the misgiving of the conflict between religion and science, as well as the discovery of the scientific secrets of the Qur'an. This paper which is organized by analytic and descriptive approach, has tried to translate the scientific verses of the Qur'an in the field of human creation correctly and study five chosen translations. Explaining errors in the translations of these verses is one of the most important result of this research like error in the mention of the equivalent and the referent, also unbeleiving in the existence of scientific material in the Quran, not referring to the interpretation of scientific verses and natural sciences.

Among the features of the Qur’an is its definition as “'Arabī”, an expression occurred eleven times along the Sūrahs. Such applications by Allah points to His emphasis on this trait, that is worth considering and studying. The present research, based on semantics of constructivism and the paradigmatic relations between the vocabulary, presents the semantic constraints of the term “'Arabī” from the beginning to the coalescence of the word and the influence on the audience. Therefore, the most important constraints of the word “'Arabī” in the Qur’an are as follow: “connection and cohesion,” “to make words”, “toxication” and “induction of science in the other” at the transmitter level, the terms “development and separation”, “Diversity and diversity”, “honesty and truth in expression”, “readability”, “inner strength”, “expressiveness”,“signification”, and “turning on” at the order of the message, and the constraints of “creating the faculty of discovery”, “distinguishing”, “self-preservation”, “making motivation”, “remembrance”, “accepting guidance” and “aristocracy and domination” are at the receiving level of this message, and Arabism is a concept that is going on in all.

  Ishtiqaq, derivation, is a terminological field and a way for exact perception of the meanings of words and forming various types of words. Ishtiqaqi kabir is a kind of ishtiqaq found in the words of three identical main letters but in various orders. As the Quran`s terminology, of which ishtiqaqi kabir is a topic, is a necessary ground for perceiving the verses, the paper has intended to survey the existence or non-existence of ishtiqaqi kabir and, given the former, to find their semantical relation and its domain in the Quran Exegesis. As described in the paper, 348 cases of ishtiqaqi kabir are found in the Quran of which 234 cases are of two derivations, 82 of three, 23 cases of four, 7 cases of five and two cases of six ones. In more cases the existence of semantical relation of the words are clear; in some cases, however, there may not be found any semantical relation. Finding semantical relation is helpful for finding semantical substance of the word in the verse and, in the case of disagreement, it may be a clue to the correct view.

A system is referred to as a set of elements that are related to each other and seeking a single goal. “al-Tawhid al-Afa’ali”, like other systems, has pillars related to each other and a general purpose. God at the head of this system has the place of origin of the act. “Asma Ullah” or literally names of God, the contrive angels and the mediators of direct acts are the other pillars of “al-Tawhid al-Afa’ali” system and play the role of mediating the release of act. Ahl al-Bayt (peace be upon them) are also the other pillar of this system, which are the ultimate goal of creation. In the release of every act of God, these elements act as the intermediary of the act or the act's accomplishment, and they all pursue a common goal. According to the verses of the Qur'an and the narratives of the Ahl al-Bayt (peace be upon them), Giving the situation of worshiping God to human beings is the general goal of creation and also “al-Tawhid al-Afa’ali” system.

A few ayahs of the Quran appear to violate famous rules of syntax for which different syntacticians have tried to provide explanations. However, the enemies of Islam have taken advantage of this fact, suggesting that the Quran is not a divine book, that it was written by a human being and, as a result, it has many syntactic mistakes. This paper, via a descriptive-analytical method, seeks to provide a sound explanation for the diacritical marks of the abovementioned Quranic words. Having reviewed and criticized opposing views as well as great syntacticians’ views and readings of the Quran, the present study reached the following conclusions None of the objections raised by the opposing side are acceptable insofar as they are all based on the language rules and conventions of pre-Islamic Arabia in its days of Jahiliyyah (ignorance) and, thus, can be explained by linguistic justifications. There is no historical account of any objection about the diacritical marks of Quranic words in the early days of Islam, especially before the emigration of the Prophet, by a pre-Islam rhetorician such as Mughira from among the enemies of Islam. Those who have found fault with the diacritical marks of Quranic words are from among the disbelievers, Christians and Orientalists; they either do not specialize in Arabic or are unaware of its subtleties. The goal of the enemies is to raise doubts among Muslims about their divine scripture.

Special literature of the Quran leads to difficulty of its translation. Study of emphatic devices as a grammar technique in Quran translation reveals their unbalanced equivalents based on exist theories of translation science. Because of the position of this technique in source language, assessment of ablative absolute and turning synonyms based on House textual theory can lead to their precise translation. Study of aforementioned emphasis devices; in Shakir, Irving and Hilali-Khan translations shows some Inequalities in comparing with source language like; imprecise equivalence of ablative absolute not reflecting of its emphatic structure and qualification and unbalanced grammar translation of turning synonyms (by vāv). But their translations are equivalent in some cases like; making emphatic structure equivalence by parallel structure in translation of turning synonyms (by vāv and Lā). Though felicitous miracle of the Quran, linguistics differentiates and the translator role, himself, have effective role about balanced or unbalanced translation of these emphatic devices, but based on linguistic position of these technique in source language, the House overt translation method can be considered as better method in this field.

There are various emphatic devices in the holy Quran, like oath that used in various forms. "Lā ̕qsem-o" is the most controversial structure. Study of this structure as a syntactic- emphatic device in Quran translation reveals their unbalanced equivalents based on existing theories of translation science. Because of the position of this structure in source language, its assessment based on House Textual Theory can lead to their precise translation. The most likely chosen interpretional theories by most of translators are considering "Lā" as additional letter and "̕qsem-o" as oath or the whole of "Lā ̕qsem-o" structure as one of oath methods. In real the equivalents of most of translators is according to these interpretional theories. As general, despite lexical balance, the major imperfection and weakness of majority of translators equivalents with various interpretational attitude is unbalanced grammar translation of "Lā ̕qsem-o" i.e. not finding emphatic equivalent to "̕qsem-o" itself. Though felicitous miracle of the Quran, linguistics differentiates and the translator role, himself, have effective role about balanced or unbalanced translation of this structure, but based on linguistic position of this structure in source language, it is possible to translate this structure, equivalent by using House overt translation method and "I do swear by".

"Akhbaris" is a school of Shia traditionists of recent times who consider the infallible Imams’ traditions as the most important source of their beliefs, morals and religious precepts and rely on the other documents if, and only if they are confirmed by the traditions of the infallible Imams, and they criticize the fiqhi and rijal (biography) methods of current scholars especially those which have no responsible ground. A study of Akhbaris’ views contained in their works shows that, “like other Islamic scholars Akhbaris regard the Quran as a heavenly book and eternal miracle of the Prophet of Islam, but the extremists of this group believe that Qur’anic verses, can not be understood or interpreted except by the infallible Imams. Therefore, they say that Qur’anic knowledge is accessible to no one except the infallible Imams and there is no way for others to understand the Quran except through referring to the traditions of the infallible Imams and they consider the comprehensiveness of the Quran is represented in the existence of all sciences in the Quran, both material and spiritual. Using descriptive-analytical approach, this article explores the Akhbaris, views about understanding the Qur’an.

Though some verses indicate the comprehensiveness of the Quran, some people take these verses as the evidence of the comprehensiveness of the Quran for everything. The apparent use of the verses and lack of understanding of them have led some to justify the divine purposes in these verses. This has led to several conflicts among some of Islamic scholars pertaining to the Quranic subjects. Some scientists have generalized the comprehensiveness of the verses to all sciences, while others have restricted the comprehensiveness of the verses to the religious and theological issues. Seemingly, theses verses not only cannot explain all sciences, but also many religious affairs like some details of injunctions of Islam. The term “comprehensiveness of the Quran” is not in old books of Muslim, but the issue of "expanding the realm of the Quran" has been considered by Islamic scholars. Verse 89 of Nahl sura, verse 111 of Yusuf sura, verse 38 of Anaam sura, and similar verses refer to the comprehensiveness of the Quran in matters that lead to human perfection and happiness. Teaching sciences and different types of knowledge are not part of the mission of the Holy Quran. The meaning of the term "all things" in the above verses, according to the evidence and the context of the verses, is the general principles of religious affairs. Hence, the Quran as the constitution of the religion has stated the general principles of the religion, and the explanations of the details and exceptions were Prophet Mohammad (Pbuh)’s responsibility.

Culture, language, attitudes, beliefs, norms and capital literature - scientific and grammatical structures - a language that is a rhetorical figure in its original language forms. Quran translation language culture should also be considered to be the time of revelation of the Holy Quran to the actual words and language transfer. This paper explores the cultural implications of the devil, brother, sister, poetry, true, discovered in the leg, beyond noon, Eliud refused to hygiene, Boka’ Alsma’ and earth and. ...

The importance of inner inside of Quran or heart of Quran is that, because some part of meaning and education of Quran is related to inner meaning of verses and eternality of Quran had direct relation to hidden part of Quran. We can analyze the hidden inside (inner meaning) with different aspect but the important one is understanding and deduction of the hidden meaning, and doing so, not only is effective in knowing different levels of heart of Quran but also has significant role in correct way of interpretation of Quran and better deal to descriptive narratives. Different scholars of theology in different periods had given various definition on heart of Quran, but we can understand from Hadith that heart of Quran means the hidden and unclear meaning and message of Quran. This writing is going to consider the basic understanding of heart of Quran. As a result of this writing, the most important basic understanding and deduction of heart of Quran are: existence of relation between hidden and obvious meaning of verses, relativity of understanding of heart of Quran for its audience and readers, and knowledge dominance of Infallibles (peace be upon them) to all hearts (inner meanings) of Quran.

Ibn Abilhadid’s commentary on Nahjolbalaghah is one of the important commentaries on Nahjolbalaghah that has a special consideration to its dimension. This paper tries to show and explain the rhetorical characteristics of this commentary on Nahjolbalaghah. The method of this research is descriptive-analytic; the rhetorical issues have been studied and analyzed.The results of this study are as follow: • Amirolmomenin(a.s.) is the superior than other rhetoricians all over the world; • Nahjolbalaghah belongs to Amirolmomenin(a.s.); for, it is definite and frequently narrated that some parts of it attributes to Amirolmomenin(a.s.) and its style is the same and similar all throughout it. So if some parts of it were fictitious, its style would not be the same as a whole. Thus Nahjolbalaghah as a whole belongs to Amirolmomenin(a.s.).