محمد سلطانی رنانی

Japan's foreign policy is influenced by various factors. History, geography, political and economic interests are among the factors influencing Japan's foreign policy. In the meantime, the factor of religion has played a prominent role in the formation of Japan's relations with other players in the international arena. As a powerful religion throughout Japan's history, Shinto has influenced the country's foreign policy. Indeed, how has this religion been able to play a prominent role in Japan's foreign equations? It seems that concepts such as the divinity of the emperor, emphasis on patriotism and national identity were very prominent and emphasized in this ritual before World War II. The change in Japan's approach after World War II coincides with the depoliticization of this religion and emphasis on pacifist concepts, including the spirit of tolerance, preservation and protection of the environment, and emphasis on the pure nature of man. With a constructivist view, this religion has somehow sought a peaceful reflection in the acceptance of another. The acceptance of change of approach and companionship with the United States of America after World War II is an example of the truth of this matter. The current research, using the descriptive-analytical method and using internet and library resources and using the framework of constructivist theory, seeks to answer how Japan's foreign policy is formulated under the influence of the said ritual.

Prophet Abrahim is a pattern of believers. The behavior and speeches of the great messenger with his godfather, Azer, and his invitation to God and his ban on idols, as well as his children, especially Ismail, are the best examples of father-child behavior, especially in the field of inviting religious beliefs and ordinances.By studying the verses entered, we do not know the characteristics of Abraham's relationship with Azer. These characteristics are combined with kinship affinity, inviting to thought and knowledge, returning to the ultimate instinct, the wisdom of reasoning to eliminate the probable loss, and then introducing God to the attributes of kindness and lordship.And the Azar threats and unkindness spoke to Abraham, Abraham him to step down and promise of peace and sought forgiveness replied. And the analysis of Quranic verses reveals eleven features in Abraham's behavior and speeches with his children and his dynasties.The focus of these features is Abraham's constant companionship with his children, which is manifested in such effects as consultation with the child, participation in experiences, and the continued.

Statesmanship has always been formed based on either domination, or testaments, or consensus. The purpose of the present study is to assess the proportion between each of the above principles and the principle of justice. The issue under study is: which method has state legitimacy based on the principle of divine justice? By using descriptive analysis and searching through epistemic data in Islamic Kalām, and also recognizing aspects and features of domination, testaments, and consensus based on historic, political, and legal ideas and reports, it can be asserted that domination by any means can give legitimacy to a government just in case kingdom from God as the divine destiny is accepted and that admittance of that is the result of faith and obedience to God. State legitimacy based on testament relies on the hypothesis that statesmanship is regarded as the transferable right of a prince. The principle of justice considers any cruel command invalid and illegitimate. Imposing a state and a leader on people based on domination or inheritance is great tyranny due to independent reasons. Therefore, the necessity of establishing a state based on people's votes results from the principle of divine justice and that ignoring public opinion and imposing a state by either force or deceit violates the principle of justice.

Sentence:  ﴿و لما سقط فی ایدیهم﴾has been considered by Quranic commentators and Arab writers. There is a wide difference in the literary analysis of this sentence and its meaning. Most scholars have considered this interpretation as an allusion or metaphor of regret. And they have tried to make a connection between the apparent meaning of the words of this sentence and the meaning of regret. The result of this effort is fourteen different words in the literary-rhetorical analysis of this sentence. And some commentators think that sentence a means to face something sudden, distasteful and scary, and regret may follow such an encounter. The accuracy of verse 149 of Surah A'raf, the study of the sayings of the commentators, and the search for earlier and contemporary Arabic texts reinforce this view. The translators of the Holy Quran used different ways to translate this sentence. Most translators, following the commentators, have considered this sentence to mean regret. Some translators have translated it word for word: It fell into their hands / It was thrown into their hands. Some translators have translated this sentence: They found that they had believed in the wrong. The best option for translating this interpretation into English seems to be: "When the matter was dropped in their hands" (Translation of the Qur'an By T. B. Irving).

The doctrine of innovative creation is rooted in the Holy Qur’an and the noble Hadith and has received the attention of Muslim philosophers. Innovative creation is the supreme form of influence and action, and means the creation of something without matter and the former form, a creation that rests solely on the Creator and His care. Analysis of scriptural and rational arguments leads to the conclusion that such a verb is especially obligatory, and it is impossible to issue such a verb. Two groups of verses from the Qur’an and the hadiths of the Imams explicitly indicate this assignment and refusal. There are also five rational arguments for the transformation of innovation from possible, which are: the completeness of the creator (superiority of the creator), the necessity of the creative act (characteristic of creation), the poverty of possibilities (the need for phenomena), and the necessity of existence (status and quiddity), and the induction of the contingent beings’ actions. Analysis of Qur’anic and hadith arguments, and examination of rational arguments, especially using the sayings of Muslim philosophers, lead to the conclusion that it is impossible to issue an innovative act out of the possible existence. The effects of this result can be proposed and pursued in the philosophical teaching of the first intellect and the notion of delegation in creation.

All Muslim scholars reject the tradition of opposing the Quran. The verses of the Qur'an and many hadiths imply this principle. And the Ahl Al-Bayt and the companions of the Prophet also rejected the anti-Qur'anic narrative. However, everyone has accepted this principle, but some of the hadiths do not consider the understanding of reason in evaluating hadiths valid. The jurisprudents also consider the Qur'an as opposed to only two assumptions: General and partial logical contradiction. Therefore, defining the opposition of hadith to the Quran and identifying the variants of the hadith opposed to the Quran is the problem of the present study.

By following the traditions we can find seven types of opposition to the Qur'an: Explicit or hidden paradox, Assign a generic title, Generalize a specific title, Unique general title in some instances, Opposition to the context of the verse, Oppose the scripture and reading the Quran. These seven types of hadith are discredited because of opposition to the Quran.

Verse 37 in Baqare Sura is the most comprehensive and most beautiful section of the Qur'an about human repentance. Exegetes and theologians investigated this verse from different directions. The main question in this verse is what "acceptance of words" means? And what place does this acceptance have in the process of repentance of humans and God? Research on this issue explains the meaning and stages of "repentance" in the position of religious teaching with moral, theological, and mystical aspects. Based on research in Arabic vocabulary, other verses of the Qur'an, and the words of commentators and theologians, it is found that "The Words" in the context of this verse are truths that appear in the form of saying. These truths are rooted in the divine Lordship, human accepts these facts. This acceptance is a kind of mutual visit and assent. Before and after human's repentance, God's repentance is on humans. Previous repentance is allowing repentance: Putting "words" at the disposal of sinful man. And the latter repentance means accepting the servant's repentance and means influencing his repentance. Therefore, God is always repentant and returns to man after man's repentance. The final sentence of the verse contains two names of God: Repentance and Mercy. God's repentance is the good news to all human beings that if they forsake sin, God will accept their repentance. God's mercy is both good news and warning; Gospel to the repentant who have accepted God's mercy and warn the sinners have not repented who have departed from the scope of God's eternal mercy.

Shiā jurisprudence is secured upon the text of Quran, prophetic tradition and the ideas of the jurists. In fact, Shiâ theology insists on the principle of divine justice. According to this principle, God would not do what is considered to be ugly and oppressive by reason. This basis is the very foundation of the Shiā, but it is lesser recognized in jurisprudential judgements. Justice, Shi'a and Mu'tazilites regard God as righteous. Justice and oppression are defined on the basis of rational wisdom; so God does not do anything that wisdom considers ugly and will never command contrary to  wisdom. This principle of belief in jurisprudence has a wide impact: Any sentence or jurisprudential theory whose result goes against Islamic jurisprudence does not have credibility. This rule is influential in the principles of jurisprudence, jurisprudential rules and jurisprudence and in many jurisprudential issues such as war, marriage and divorce laws, copyright laws, gavel and financial inflation. The implementation of this rule supports just the jurisprudence that denies every tyrannical judgment in any situation.

The treatise entitled Inqaz al-Bashar min al-Jabr wal-Qadar (“Saving Man from Determinism and Predestination”), written by Sayyid Murteza Alam al-Huda, is the first work written by a Shiite scholar on the ‘divine justice’. Apart from its being pioneer, it has three other features as well: comprehensiveness, scholarly parameters and features pertaining to scientific ethics. Despite its shortness, the treatise entitled Inqaz al-Bashar min al-Jabr wal-Qadar contains the main headings of the discussion on ‘divine justice’ such as ‘creation of actions’, ‘determinism and freewill’, ‘auditory and rational arguments for the principle of justice’, ‘the meaning of attributing vices (such as misleading) to God’, and posing the issue of evil and the answers to it. This treatise has the features of a scholarly text, such as: proper and due title; two sections of abstract and review of literature; stating the goal of research; logical arrangement of the discussions; adducing the Holy Quran; adducing the traditions by the Prophet, the Companions and the Successors; and wise judgment in all discussions. Besides, this treatise is a superior sample of observing the scientific-scholarly ethics: Complete statement of the rival theory and its arguments, avoiding sectarianism and sacrilege, and basing the research on the principle of enjoining good and forbidding evil. Investigation reveals research features and the scientific ethics of this treatise, including research history in the Islamic world.

Study and recognition and comparison of the divine names, plays an important role in understanding, translation and interpreting the Qur'an. In this research by using descriptive and analytical method, the eight divine names in the field of creation are examined. Based on Arabic poetry and prose, words of linguists and commentators, linguistic contexts, and succession relations, their exact meaning and their use in different verses should be revealed. "Sanee" means who create with precision, science and power. "Sanee" translated to "Maker". "Khaliq" means who create on the basis of size and creativity. The word "Khaliq" in Qur'an is associated with two names: "Rabb" (The Lord) and Razegh" (The Provider). "Khaliq" translated to "Creator"."Fatir" means who fission the inexistence and signifies God's power and greatness. "Fatir" translated to "Bringer". "Mobde", according to its antonyms [Moiid], means who began the creation. "Mobde" translated to "Producer". "Monshe" means the creator who exalt the creations. "Monshe" translated to "Establisher". "Badiee" implies that the Creator's innovation and his needless from former matter and form "Badiee" translated to "Originator". "Bare" means the Creator who himself and His creations are isolated from all flaws. "Bare" translated to "Shaper". "Zare" means the creator that his creations are vast, wide, and dispersed. "Zare" translated to "Multiplier". Without questioning it must consider the conceptual difference between these names in the translation, interpretation and cite of the verses.

There is a mutual connection between interpretation of the Holy Qur’an and theological beliefs: in one side, the latter is proved by the Qur’anic verses, and on the other, as ṣārifah indications, such beliefs lead to uncover some verses and pass from the true meanings to virtual meanings. Analyzing the scope of the influence of the bases of theology in interpretation reveals disadvantages. In his theological works, Sayed Murtaḍā (d. 436 AH) has explained some verses. Expressing the extent of the Prophet’s infallibility and answer to the questions, he interpreted the first verses of Surah al-‘Abas. He believed that since sulk is a despicable deed which is away of the infallibility of the prophets, the moody person in the first verses of the Surah al-‘Abas must be someone other than the Prophet (PBUH). He did not, of course, ascribe the punitive words in these verses to the Prophet (PBUH). Many Shiite commentators have followed Sayed’s view. Analysis and critique of Sayed’s words will reveal that there have been made some mistakes in adapting the theological beliefs to ‘Abas verses, including: disregard for the meaning and the form of “'Abas”, ignorance of the mazīdun fīh bāb (yazzakkā), ignorance of the indications in the verses, ignorance of the narrations reporting the cause of the descent, and mistake in the premises of the theological reasoning. These mistakes come from the dominance of theological bases on the rules and principles of the knowledge of interpretation. Focus on them paves the way for the preservation of the limits and rules of each area of interpretation and theology and reduces the possible mistakes of the theological interpretation of the Qur’anic verses.

Condition and clause in The third verse of Sura Nesa Many discussions are taking place about condition and clause Which is available in the third verse of Sura Nesa. Sentence: "if you fear that orphans do not justice" and sentence: "the women who like marry", What communication with each other? There are six theories about it. These theories are as follows: 1.Marry other women in justice with orphan girl. 2.Marrying orphan girls cause justice to them. 3.Marriage is limited to justice orphans. 4.Do justice among women as orphans. 5.Virtue like justice orphans in necessary. 6.For justice orphans, marry their mother. And some commentators have also believes that if communication between the two is not. After investigation, it is obvious the sixth theory is better and superior. And the relationship between the two sentences in the third verse of Sura Nesa: "If you fear that orphans do not justice" and "So marry women who liked it" is that for justice orphans, marry their mother.

According to historical reports, polygamy was prevalent in different cultures and lands before and after Islam. The Holy Qur'an describes the first family as the result of a man's marriage to a woman. The third verse of chapter Nisa, if there is fear about lack of justice among the orphans, permits the marriage of a man with a maximum of four women. Interpreters have made various statements regarding the relationship between this condition (fear about lack of justice for orphans) and (permission of polygamy). However, the existence of headless families; orphan girls and widows is the field and wisdom of polygamy, and justice for spouses is a condition of this verdict. The statistics of death emergent from war, deliberate homicide, road fatalities, and serious illnesses at national and global levels all indicate that deaths occur more frequently in men, especially in young and middle-aged women. This issue disrupts gender

Confirmation abuot quotation in the holy Qoran verses. The Holy Quran is quoted those words, or something. Sometimes accepts what has been quoted And then rejects it. The question is, If the Quran is quoted Speech or deed an didnt reject it, Do not deny it meant to accept it? The Confirmation means that Whatever has been quoted in Qoran and Not rejected So it has been accepted. This rule is based on four reasons; Quran verses, Practices religious leaders, Vote religious scholars, and Rational arguments.Confirmation abuot quotation in the holy Qoran verses. The Holy Quran is quoted those words, or something. Sometimes accepts what has been quoted And then rejects it. The question is, If the Quran is quoted Speech or deed an didnt reject it, Do not deny it meant to accept it? The Confirmation means that Whatever has been quoted in Qoran and Not rejected So it has been accepted. This rule is based on four reasons; Quran verses, Practices religious leaders, Vote religious scholars, and Rational arguments.

Mirdamad is philosopher, mystic, theologian, scholar, and jurisprudent of the 11th century AH. He lived in the Golden period of the Safavid dynasty and he had a Popular school in Isfahan. Though few works remain of him, however the study of these documents helps us to understand the interpretive and interpretative methods of Muslims. Mirdamad As a jurisprudent Understands the text On the apparent meaning of the words and His goal is to discover the purpose of the author of the text. On the other hand, his philosophical beliefs and mystical sentiment force him to move out of the circle of the text and make a Interpretation based on paraphrase (Tawil). Mirdamad, as a philosopher, attaches great importance to philosophical thought. If the text is consistent with its philosophical thought, it interprets the text in that framework and if he is not compatible, he carries his philosophical thought as an intellectual and transcendental case on the text. He sees the text as a sign of meaning in philosophical thought, and of course this "indication" does not depend on verifying the appearance of the word. Mirdamad interpretations and interpretations of texts are also excluded from the field of philosophical thinking and based on mystical acquiescence; what is not in the sense of words is not based on the symbols inside and outside the text, it is not based on philosophical and theologycal evidence.   By mention examples of Mirdamad books, this diversity is analyzed in his interpretive method. Mirdamad's way of interpreting the text shows a range of interpretations in Muslim scholars. Additionally, Mirdamad has also studied the concept of understanding in his works that in these studies, he has approached to Philosophical Hermeneutics. In his view, meanings are like gemstones  in the depths of the ocean, The intelligent mind is to extract these treasures. Mirdamad does not consider the interpretive mind as passive, but sees it as active. He knows the mind as the cultivator that brings up the seeds of the text and cultivates the product. So Understanding is not just about the text, but the understanding of each person is proportional to himself.

In verse 46 of the Suran “al-Ahzab” God consideres one of the five goals of the Prophet's mission as "calling to God by his permission". The commentators in the meaning of "permission" in this verse have said a variety of words; many (like Tabari) have considered permission as "commandments";some (as Zamakhshari) have referred to it as "facilitating"; others perceive permission as "mission." According to other verses of the Holy Qur'an and the attributes of the Prophet Muhammad mentioned in Nahjul Balagh, it turns out that the invitation of the Prophet to God has had two attributes of "truth" and "truthfulness". By analyzing these two features, it is evident that the true invitation should be based on four true elements, including: should be based on reason (proving truth), to actually conform the truth (real truth), and the da'i (the inviter) himself should also believe and be committed (the truth of the agent). Therefore, every invitation that has all three types of truth is "an allowed invitation from Allah". Therefore, the constraint of the permission to invite to God will prevent the harm of religious propagation such as heresy, use of inappropriate means, imprecise speech, lying and inviting others and giving up oneself.

In linguistics, there have been a large number of theories in defining truth and falsity. Muslim scientists have attempted to do this in different scientific fields. They consider 2 criteria for truth and falsity: congruity or incongruity with the external event, and informative belief. Regarding these 2 criteria, 4 theories have been formed: Correspondence Theory; Nazzam’s viewpoints; Jahez’s viewpoints as well as subjective and objective theory of truth and falsity. The adherents of the 4 theories have referred to the first sign of Surah Munafiqun. In this sign, on the one hand, the feudists have testified to the prophecy of Prophet Muhammad (PBUH), and on the other, God Has testified to their being liars.
Investigation of the characteristics of the sign as well as some other relevant signs has considered the 4th theory as the best. Congruity and incongruity with the objective reality is the verbal truth and falsity whereas congruity and incongruity with the informative belief is the subjective truth and falsity. Making a distinction between the two subjective and objective situations in truth and falsity will lead to noticeable results in the interpretation of Koranic signs

One of the most important issues in Islamic philosophy and theology is the Divine Knowledge. Knowledge is one the essential attributes of God which comprises the entire datum absolutely and without any conditions. Numerous verses of the Qur’an address the issue of Divine Knowledge, its extent and qualifications. Of these verses are those which suspend the knowledge of Allah to attainment of a condition or occurrence of a situation. In these instances, employing interpretational devices, the exegete of the Qur’an should propose an interpretation consistent with the doctrinal principles, while not confining him to the literal meaning of the verses.
The Shiite theologians and exegetes, based on the rational and traditional arguments, have declared their views on these verses. Among these scholars, Shaykh Tusi is an important personality. He is the head of the Shiite community at his time, a great jurisprudent, theologian and exegete of the Qur’an. It is no exaggeration to say that he is a leading personality in theology and exegesis. In his masterpiece, al- Tebyan exegesis, he interprets the verses on the mentioned issue in complete consistency with theological principles. Addressing the issue, he proposes possible interpretations, which can be studied in four categories. Among these alternatives, identifying the achievement of knowledge as realization of the datum is the most eminent one. Considering Shaykh Tusi’s commentaries of these verses, especially those in literal contradiction with theological principles, is a good model example for all the scholars in this field.