فهرست مطالب محمود واعظی

“The Message of the Quran'” by Muhammad Asad is a complete translation of all the Suras of the Quran in accordance with the Mushaf order. An important issue related to this translation is its status in terms of textual fidelity. Using examples of Asad's performance in translating verses and fitting them to Newmark's translation model, this article attempts to answer this question convincingly. It concludes that the translator attempted to find appropriate equivalents for religious terms in his translation, and was largely successful. In cases where he could not find an equivalent, explanations were added in the margins. In discussing verbal commonalities, he generally considered the context of the word, although in some cases he did not. He also did not follow the same pattern in translating metaphors, but used different methods.

Scientism is one of the consequences of the humanism school and relies on science as the only basis for the world knowledge. This intellectual basis has been ineffective in understanding some topics, especially metamaterial topics such as theology, and has caused misunderstandings. The author of "Qur'an Criticism" has created doubts in some verses based on this point of view. This research, after investigating the scientism and its origin, has provided three answers in accordance with some of the alleged doubts of "Qur'an Criticism" using a descriptive-analytical method 1. The conflict between some Quranic propositions and the findings of experimental sciences is only on the surface. 2. The findings of natural sciences about some Qur’anic propositions have not yet been concluded. 3. Some Qur’anic propositions are intra-religious type and empirical science has no reason to reject.

Bada" refers to the alteration of divine conditional judgment by God regarding destinies, which occurs based on specific events, conditions, and factors. This teaching is a significant aspect of Shiite thought and holds a special place in the traditions of the innocents (peace be upon them). It is supported by numerous concrete examples from the Qur'an and Hadiths. While some Sunni groups have criticized Shiites for holding such a belief, this research, conducted through a descriptive-analytical method with a comparative approach and relying on library sources, reveals that the concept of "Bada" has also been mentioned in several instances in the Bible. This indicates that belief in "Bada" is shared among Abrahamic religions. The research further highlights the significance of a hadith from Imam Sadiq (a.s.) regarding "Bada," which has been insufficiently explored in contemporary studies. The purpose of this article is to provide an explanation and substantiate the concept of "Bada."

Among the imams' narrations, Nahj al-Balaghah is a precious treasure and a collection of Shia's epistemological, mystical, religious, cultural, and social teachings. This book has been of interest to Muslim scholars and writers for a long time. In recent years, a significant contribution of Orientalist studies has been dedicated to it. Orientalist studies about Nahj al-Balaghah include literary, jurisprudential, and content investigations. As a result of these studies, Orientalists have expressed their views and opinions in the description of Nahj al-Balaghah in the form of relatively short phrases that help us know their general understanding of Nahj al-Balaghah. The present research carried out in a descriptive-analytical method based on library sources, tries to review and criticize Orientalists' views and opinions and examine the development of their studies regarding Nahj al-Balaghah.

Regarding to the mission of the commentators of the Holy Quran in expressing the meaning, interpretations and exegesis of the verses of the Holy Quran, in this study, views and ideas of those commentators regarding the expression and understanding of several verses of the Quran that have criticized the fundamental Christian doctrinal thoughts and ideas have been explored and evaluated. Explaining and assessing the views of various Quranic commentators on this subject can lead to a better understanding of these verses of the Holy Quran and clarify some ambiguities and questions about them; In addition, it introduces a range of critical views of the Christian faith that have received little attention, because despite some flaws, shortcomings, and inadequacies, many of the criticisms of the Quranic commentators are noteworthy and justifiable. In this research, drawing on various interpretations, and based on an analytical method, questions about verses such as An-Nisa:157, as well as Al-Ma'idah:17,73 and 116 have been investigated. Other criticisms of Quranic commentators on Christian teachings have been also examined.

In the Islamic world, studies about other religions have a long history. The Muslim scholars have reviewed the field in different ways. In the Al-Milal wa al-Nihal (“books on the Nations and their Religions”) and historical books, the views and beliefs of various religions and descriptive reports of thoughts and the etiquette of religions like Judaism, Christianity, etc could be fined.  Other than these references that generally reviewed the matter without any critiques and rebuttal writing, we could also find some content about the previous religions through rebuttal and critical books. The research aims to study Christianity and to explore the Muslims' achievements during the first 10 centuries AH.  Based on the findings of the paper, Muslims’ knowledge about Christians is acceptable and detailed, however, the weakness of these researches comes from a fact that they were not conducted continuously and they were limited to the eastern and Greek half of the church.  The reason for this is the lack of public interest in conducting extensive studies in this regard, also the lack of knowledge of Muslims about the heritage of Latin language and literature and finally, the lack of a large territorial connection with Christianity in the West.

Hysteria (Tabarruj) and showing off are among the issues that the Holy Quran and the new psychology have dealt with in detail. Hysteria is a type of disorder that is condemned by the Holy Quran, and psychology discusses it as a mental illness. This study seeks to explain the factors that exist in the treatment of this illness from the perspective of the Qur'an and psychology. In other words, what strategies have the Qur'an and psychology stated for the treatment of hysteria? The collection of materials in this writing is library and the method of processing them is descriptive-analytical. After researching, it was determined that remembering God and believing in Him is the most important treatment for hysteria. Attention to family and children also prevents hysterical disorders. Hijab and lowering the gaze also keep the person away from provocation and hysterical spirit. Marriage can also be mentioned as an important factor in its treatment; Also, divine piety and performing acts of worship such as fasting and prayer reduce this disease and lead one to divine pleasure and avoidance of indecent acts such as showing off. Repentance is also effective in the treatment of hysteria, which also calms the person and keeps the person away from this disease. Seeing a psychiatrist is another way to treat this condition

The security of any country depends primarily on the strength of its military forces. If safety is established at the borders, it will be possible to create the necessary security in other areas. On the other hand, according to experts, since the Iranian Islamic Revolution (1979) was involved in an imposed an unequal war, the non-revolutionary military knowledge in this war did not last more than three months. Instead, it affected other factors in this issue and the victory of the Islamic Revolution armed forces, referred to as "Non-Physical Factors of Combat Ability." The main question is, 'what are these factors', and 'what function did they play in creating the Islamic Revolution armed forces' combat ability?' The present study aimed, with descriptive-analytical and content analysis method based on library resources, to answer the above question and explain the non-physical components are affecting the combat ability of the Islamic Revolution armed forces by emphasizing Imam Sajjad's (a.s.) view in the twenty-seventh prayer of Sahifa Sajjadiah and the study of their function in creating the fighting power of these forces. Based on the research conducted, the mentioned factors are faith and will, knowledge and insight, prudence and solution, empathy and compassion, patience and perseverance, occult help, and martyrdom.

The efforts of Shiite theologians in all ages have proved the scientific and spiritual status of the Ahl al-Bayt of the Holy Prophet (pbuh) as his rightful successors and in this way, they spared no effort. In this regard, quoting the verses of the holy Quran and the agreed prophetic narrations, as a common heritage of Sunnis and Shiites, is a conclusive argument. One of the cases that deserves more consideration is the characteristics of the Prophet's family according to verse 56 of Surah Al-Ahzab. A comparative research of the texts of comprehensive Sunni and Shiite commentaries shows that the necessary attention has not been paid in this regard. In interpreting how to greet him, the holy Prophet (pbuh) has mentioned a correct and agreed-upon Hadith, the study of which, based on the verses of the holy Quran and other authentic narrations, has an important role in proving Shiite beliefs. The purpose of the present study, which is a descriptive-analytical approach based on a comparative approach and library sources, is to decipher this interpretive Hadith and prove the scientific-spiritual position and true examples of the Ahl al-Bayt of the Prophet (pbuh). Finally, Ibn Taymiyyah's doubts,which have been raisedup with the intention of denying the virtue of Amir al-Mu'minin Ali (AS) and rejecting the Shiite belief, have been examined and criticized, and the invalidity of his claims has been proven.

Mentioning 1122 narrations, Muhaddith Nouri, in the book Fasl al-Khitab fi Tahrif al-Kitab Rabb al-Arbab, has dealt with tahrif bi-naqisah and its proof in the Quran as this book and its narrations have been cited in all the works of those who believe in distortion. In 12 chapters of his book, he has presented 12 reasons to prove distortion by reduction. Using rational and narrative arguments, the present article explicates their shortcomings and weaknesses. From among the narrations of Fasl al-Khitab, some of them, in particular, and some others, in general, have been considered as the proof of distortion by reduction. Most of these narrations have been taken from unknown or fake sources, and some of them are related to differences in readings (of the Quran), which are either related to the way some Quranic words are recited or the special interpretations offered on some verses. However, these narrations have got nothing to do with distortion by reduction. A few narrations have been narrated from reliable sources, which have been mistakenly taken to be the basis for distortion. These narrations do not include interpretive additions, jara wa tatbiq and other similar explanations which require revelatory additions to the holy Quran, which have been omitted in later periods.

Tourism, which in Quranic terms has been used with terms such as (Sirah) travel and (Siyahat) excursion, is an admired action if it is used in a purposeful and within the framework of human perfection. Imam Ali (a.s.) as the commentator of the holy Quran has had valuable statements on the spread and development of tourism and this pen (author) is intending to collect them. Imam Ali (a.s.) not only had noticed to travel and excursion and has called others to do exploration and have a purposeful and learning travel, but also this behavior in his own life reached to a level which the prophet of Islam (p.b.u.h.) introduced him as the visitant (traveler) of the Islamic Ummah. The philosophy and the reason for tourism based on Imam's (a.s.) statement is the same acquisition of vision and increase of knowledge which has been pointed out through various words by him. To learn an admonitory lesson, being alerted, finding a proximity to God, remove of sadness, gaining a greater knowledge. Expanding the religious culture of awareness and also the unity and solidarity, health and joy of economic thriving state are among the achievements, which are all seen in the awakening and society-building book of the noble Nahj al-Balaqa with lofty, fluid and deep phrases and concepts. In this precise paper, relying upon the illuminating views of the Emir al-mu'minin (a.s.), we intend to elaborate different dimensions of religious tourism

The security of any country depends primarily on the strength of its military forces. If safety is established at the borders, it will be possible to create the necessary security in other areas. On the other hand, according to experts, since the Iranian Islamic Revolution (1979) was involved in an imposed an unequal war, the non-revolutionary military knowledge in this war did not last more than three months. Instead, it affected other factors in this issue and the victory of the Islamic Revolution armed forces, referred to as "Non-Physical Factors of Combat Ability." The main question is, 'what are these factors', and 'what function did they play in creating the Islamic Revolution armed forces' combat ability?' The present study aimed, with descriptive-analytical and content analysis method based on library resources, to answer the above question and explain the non-physical components are affecting the combat ability of the Islamic Revolution armed forces by emphasizing Imam Sajjad's (a.s.) view in the twenty-seventh prayer of Sahifa Sajjadiah and the study of their function in creating the fighting power of these forces. Based on the research conducted, the mentioned factors are faith and will, knowledge and insight, prudence and solution, empathy and compassion, patience and perseverance, occult help, and martyrdom.

The concept of “heart” (qalb) in the system of religious epistemology enjoys a lofty position. The Islamic texts, in addition to employing the meaning and examples of heart in two physical and spiritual areas, talk about its role in promoting the human dimensions. Despite the fact that the reflection of the light [heart] in other dimensions of human existence ranks a special position, but this issue has been ignored on the area of heart cognition too. However, employing the posteriori approach, through investigation on the Qur’anic applications of heart, this research considers that its cognitive dimensions may be referred to two areas of “source cognition” and “instrument cognition”. On the other, the function and reflection of holy spark on the area of human heart may be considered in components such as “tolerance and desire to distance from the secular world”, “attaining the position of certainty and intuition of meta-material” and “a vision to have a comprehensive option and to be free from worldly blessings”.

The concept of light has a comprehensive and fundamental meaning in Quranic applications and has been used 49 times in different contexts. With thematic contemplation in Qur'anic applications, in addition to the pursuit of light, on both the ontological and epistemological levels, how the cognitive subject is perceived in the perception of “light” is very important. New commentators on the interpretation of the verse of light have tended to be figurative due to the existence of narrative information and intellectual barriers. But another group, after the fifth century, sought to prove the truth of the verse by offering different definitions. This article takes two explanatory-critical approaches to the views of earlier commentators, based on interrogation in Qur'anic applications, in addition to different classifications in the applications of light, inspired by Qur'anic linguistic findings, on how to attribute “the light of God”. Therefore, although the light of the Almighty God falls into the category of transcendental light, it has a transcendent and expanded level. This perfection of the appearance of the Almighty God’s light must be understood, in addition to the removal of the various veils of darkness and light, with the inner realm of man, the “heart”.

One of the most important problems of today's society is the issue of poverty and high class distance, and considering the cultural invasion and promoting the culture of individualism and luxury, discussing charity is one of the most important ways to get out of these issues, that through awareness and Culture building, this important Quranic subject can be utilized. The spread of the culture of charity and familiarity with its individual and social effects can, on the one hand, be destructive of stinginess and extravagance, and on the other hand, it can eliminate the social class divide and dominate Islamic values in society. In addition to being a moral virtue, almsgiving balances society and fills social gaps, and in addition to its positive effects on one's worldly and hereafter life, it also has a profound effect on social life, even in other religions it's emphasized and recommended. The value and importance of this issue is such that the Holy Qur'an has dealt with it in several verses and explained it, so when the Qur'an introduces the attributes of the pious, point outs almsgiving as one of their good attributes to the point which in the first verses of Qur'an, God the exalted count almsgiving as one of clear attributes of the pious (2:3). And its presence, in the Ayah, along with faith in the unseen and the performance of prayers, shows the great importance of this divine duty, which brings us closer to God the exalted. Of course, it should be borne in mind that what is considered in charity is not limited to its material and economic aspects, but also its moral and spiritual aspects. The following research, with an analytical-descriptive method, has followed in verses and hadiths, and after expressing the social effects of charity, has provided solutions for the development of charity in society in two general categories. Theoretical solutions, which are mostly related to cultural issues and beliefs, and include cognitive-visual and motivational solutions. In cognitive strategies, it is more important to consider the correction of people's attitudes towards charity and the world; Also, strengthening religious beliefs is one of the cognitive strategies in realizing and promoting charity. Encouraging, warning, modeling and expressing the behavior of the Ahlulbayt (a.s) as motivational solutions; and the effort of the media and non-governmental organizations and appreciating the donors and allocating certain days of the year for public charity are among the practical solutions.

The holy Quran has put “calling people to do good deeds” [or calling people to an act of benevolence] besides and prior to “commanding rightand forbidding wrong”, [or commanding beneficence and forbidding maleficence]. However in many interpretive and jurisprudential books, no sufficient effort has been made to elaborate the difference features between these two and their results, whose  manifestation is observed in indifference attitude  of legislative system to determine the limits, terms and qualities of ‘ call people to do good deeds”, despite the emphasize of the Eight Principle of the Constitution. Exploring the mentioned sources, this paper is an attempt to deal with the concept, dimensions and examples of “call people to do good deeds” such as propagation, teaching and advice which both have originally a basic role in cultural policy-making and institutionalization in the country and also due to paving ground for the fulfillment of “commanding rightand forbidding wrong” is of great significance. Then, it will clarify the distinctive points between these two hypotheses, so that the way to determine  the base and policy  will be cemented for the institutions with common functions (such as IRIB and supervising institutions such as Supreme Council of the Cultural Revolution) or specific of one of these two ( such as Law Enforcement and Assembly of Experts). Moreover, it will help with the preparation of grounds for the next researches on basic and performance pathological study of these institutions and policy-making on this issue as well.

One of the widespread activities of Takfiri Salafiah, in the direction of hostility with their opponents including Shia and other Islamic religions, is criticizing their beliefs and opinions. But these critiques are made in contrast with the right principles and rules of criticism and thus, themselves should be critically analyzed. This paper firstly introduces the Takfiri Salafiah and then, investigates their various methods in referring to hadith and in opposition with opponents. For each method, some instances are mentioned and the criticism of the method is presented. By a survey of various works of Takfiri Salafiah, it is shown that they have utilized methods such as elimination of hadiths form sources, distortion of hadiths, referring to week and fake hadiths, accusing hadiths to be week or fake, and improper fragmentation of hadiths in order to criticize their opponents.

One of the Qur’anic and theological controversial topics is the issue of visibility or invisibility of God. Islamic thinkers have been divided into two general groups on this issue.The Asharites(Ashʿari believers) with different reasoning were proving the visibility of God and oppositely, the Mutazilites(Mutazila believer) were broadly considering such an issue as something impossible.Soorabadi is one of the thinkers who have put forth many discussions on proving the visibility of God with regard to the theological foundations of Ash’arites.His reasons in proving this viewpoint is divided into three general parts including Qur’anic, Traditional and Rational ones.As some of the Qur’anic verses and traditions deny and nullify the visibility of God and in the other side, according to the rational reasons, such an issue necessitates the God to have a physical and material body, so the reasons put forth by Soorabadi are facing serious challenges and their creditability is distorted.

After the demise of the holy prophet of Islam (p.b.u.h), the life-giving school of Islam encountered two macro interpretations and attitudes, i.e. the “Alavi” and “Omavi” ones, each of which that had its own specific characteristics and indexes in different social, political and cultural aspects and discussed under the title of “Malem al Modarestein”. One of the features of Alavi school of thought which has not been tackled so far as it deserves and has allocated a vast part of the history of Islam to itself is the study and survey of the issue of miracle and miraculous feature of the holy Qur-an. In this research, these features have been reviewed and analyzed from the viewpoint of Ali ibn Mousalreza (A.S.), the unique flag-bearer of formal encounter with the holders of ideas and religions. Despite the ruling views of his age and famous standpoints focusing on literary and rhetoric features of the holy Qur-an, in addition to rhetoric and imageries and regular features, he has dealt with the knowledge feature, knowing the secrets and details of knowledge and lofty monotheistic and life-creating teachings of the Qur-an which have formed the philosophy of prophetic mission of all prophets and divine saints. Furthermore, he has introduced guidance and salvation of humanity as the secrets of the Qur-immortality.

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.

Quran is a profound and profane Book that everyone benefits from it according to his scientific capacity. Some verses invite Muslims to jihad and other verses persuaded for peace. For some, here is the community of stripping and requiring and two forms of peace and war are shaped. The main purpose of the article is to study the origins and evidences of two perspectives of peace and war. The main element of this difference is laid in the Saif verse. The main assumption of the followers of jihad is the infallibility of the verse of Saif in all verses and amnesty. The main hypothesis of this article is that the extremist ideas of the verses of jihad make the face of Islam rough and now when discourse of the world resolves human conflicts through interaction, extreme ideas do not have a reasonable position. In the end, it is concluded that the verse of Saif is not abrogated amnesty verses and Islam is not violent and instead is mouthpiece to honest, rooted, and inclusive peace. Indeed, verses of jihad have more poems of defensive jihad not initiating one. This article has a descriptive, analytical, and critical view of ijtihad with library resources and finally provides a path map towards the research future.

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".

Dialogue has a history as long as the history of human being and it has been embedded in the nature or man. Its excellence and magnificence have an unbreakable link with human nature. Humans started dialogue with one another ever since he attained a level of social life and accordingly diversity and difference in opinions and in understandings appeared. In the course of history, various scientists and thinkers have studied this from various perspectives but the common point in the meantime is the need for dialogue among humans, social institutions and classes, in all fields and subjects needed. The Holy Quran highlights the status and authenticity of dialogue not only by the type, methods and subject matters, but also stressed on its form and purposeful and constructive content as an urgent and natural issue in order to facilitate the ideals, goals and excellence of Islamic community in various individual and groups levels. Since great experts of future studies consider the two main Islamic tenets of “spirituality and culture” as the two future paradigms of humanity, it is necessary for Iran and the Arab world to resort to the Quranic tradition of constructive and purposeful dialogues, in order to pave the ground for a civilized, cultural and spiritualistic society based on human capacities and capabilities. The principal question of this research paper deals with the status and role of constructive Quranic dialogues in the civilized society before Iran and the Arab world. The research method is library based.