rasoul muhammad jafari

«Intertextuality» is a theory that examines the relations and interactions between texts, shaping a text’s meaning by another text. The Qur’an has always affected the Islamic works, especially hadith of the Imams (AS). One of the hadith texts whose intertextual relation with Qur’anic verses is significantly analyzable is Nahj alBalagha. Among topics influenced greatly by the Qur’an in Nahj al-Balagha is the issue of «the World» (dunyā), so that both texts portrait the World in three images: «the praised world», «the reprehensible world» and «the cause of praise and condemnation of the world». This research, focusing on the subject of «the world» and using the descriptive-analytical method, aims to answer the question, «what is the analysis of the intertextual relations of «the world» in Nahj al-Balagha and the Qur’an?» Findings show that in the example of full textual intertextuality, Imam Ali (AS) used the verse: «’aradītum bil-hayāt al-dunyā min al-ākhira» without changing its structure. In the complete modified intertextuality, two examples are discussed, including, this saying of Imam (AS): «qad khasirta dār al-dunyā wa dār al-ākhira», which has been taken from the Qur’anic phrase: «khasira al-dunyā wal-ākhira», with the difference that there are some changes in the structure of the verse. As for the referential intertextuality, it covers the largest amountک for this level of intertextual relation, three examples are discussed, including the saying of Imam (AS): «khudh min al-dunyā mā 'atāk» inspired by the Qur’anic phrase: «wa lā tansa nasībaka min al-dunyā».

Divine leaders are like other human beings, the most significant difference being that they receive revelation to guide them to monotheism. And it is impossible to make these patterns immortal. Imam Hussein (AS) is one of the most prominent divine leaders that some have believed in him since the time of his martyrdom. One of the methods to deal with exaggeration is awareness of the role of heredity, environment and will in the formation of the personality of Imam Hussein (AS), so this research seeks to answer the question with a descriptive-analytical method that the role of heredity, environment and What is the will in shaping the personality of Imam Hussein (AS) from the perspective of narrations? The findings of the research indicated that, firstly, Imam Hussein (AS) inherited the physical, intellectual and moral characteristics of his father, mother and grandfather. Second, the prenatal environment is the intrauterine environment; Hazrat Fatemeh (PBUH) raised her child with sensitivity. The natural environment has not played a significant role in shaping the character of Imam Hussein (AS) except for its distinctive and miraculous nutrition. In the family environment, three members: the Prophet (PBUH), Imam Ali (AS) and Hazrat Zahra (AS) have been effective. There were no peers and friends who were on the same level of influence on that Imam except Imam Hassan (AS). There can be no contribution to the culture and education of that era, because the family of the Imam and himself were responsible for changing it.

The best means of communication between servants and God is prayer, which can be realized in any language and requests and needs are offered to God. Despite this possibility, the quality of praying and the needs that are requested from the creator of the worlds enriches the content of people's prayers, and together with the supply of needs, it also includes the exaltation of the soul and the spiritual growth of man. Therefore, in the hadith and non-hadith books of Shia, there are many supplications from Shia imams, which are both the supply of needs and pure Shia knowledge. One of the topics included in many of these prayers, which shows the importance of Islam, is praying for the health of the body and mind, so the purpose of this research is to investigate the place of seeking the health of the body and mind in prayers. This research is done with the descriptive-analytical method and with conceptual and documentary analysis. The prayers that indicate the request for physical and mental health have been collected, compiled, and explained. The research findings indicated that many submitted prayers asked Holy God for physical and mental health. Physical health leads to the maximum use of divine blessings and also to the fulfillment of divine duties and desirable servitude, and mental health - which is formed by correct beliefs and adorning moral virtues and avoiding moral vices - leads to a favorable relationship with Holy God will be existence and humans.

The Shari'a of Muhammad (PBUH) is the last and most complete Shari'a, such a law requires a comprehensive plan for human beings to reach perfection, to rearch such a goal is to pay attention to the physical and mental health of humans, therefore, beliefs, ethics and worship in Islam are somehow responsible for this important. Examining the role of each of these categories requires extensive research, in this research, only the role of one of the best acts of worship, namely prayer, on human health is explained. Among all worships, prayer has a prominent place due to its great effect. Therefore, in this research, by searching in verses and hadiths, the role of prayer and its subordinate acts of worship on physical and mental health has been studied. The present research has been done by descriptive-analytical method. According to the research findings, the obligation to perform cleanliness during ablution, ghusl and tayammum not only causes physical cleanliness and physical health, but also purifies a person from selfishness and pride, which will lead to the health of the soul. Prayer is a good way to fight mental illnesses such as arrogance and arrogance. Night prayer promotes the health of the body and relieves diseases and cures diseases. Congregational prayer is effective in the health of the individual and the community. Because there is communication with the people of the society, useful and guiding dialogue among the believers,

There are two categories of material and spiritual causes in human health, moral virtues are one of the spiritual causes that play a major role in ensuring health and it has been mentioned in verses and hadiths explicitly or implicitly. The present study seeks the answer of the question “what is the role of moral virtues in health from the perspective of religious teachings?” by studying verses and hadiths and finding propositions that have pointed to the role of moral virtues on the body and mind. According to the research findings, at least thirteen moral virtues have explicitly or implicitly mentioned the role of moral virtues in physical and mental health. These virtues were: 1. Piety, 2. Eating less, 3. Visiting relatives, 4. Patience, 5. Overcoming anger, 6. Controlling eyes, 7. Avoiding suspicion, 8. Good behavior, 9. Trusting in God, 10. Truthfulness, 11. Gratitude, 12. Silence, 13. Contentment. Some religious propositions have spoken about the role of these virtues in physical health, others mentioned them in mental health, and some, in both physical and mental health. In general, according to religious propositions, possessing moral virtues plays three roles in physical and mental health: 1. Prevention of diseases, 2. Treatment of diseases, 3. Continuity of health.

According to the divine worldview, the effective factors in the set of world events are two categories: material (natural) and spiritual. For the prevention and treatment of diseases and the attainment of health, just as the use of physicians and medicines for the treatment of disease and the attainment of health is essential, it is also necessary to cling to the skirt of the creator of medicine and the creator of medicine in the light of remembrance and prayer. In many Islamic teachings (verses and hadiths) the effectiveness of prayer and remembrance has been mentioned, therefore, in this research, by searching in verses and hadiths, the role of prayer and remembrance on physical and mental health has been studied. The present research is done by descriptive-analytical method and by conceptual and documentary analysis, therefore, it has been collected, compiled and explained the verses and hadiths that refer to the role of prayer and remembrance on human health. Functions of remembrance of God (dhikr) in two parts: 1) The role of dhikr in mental health, 2) The role of dhikr in the treatment of diseases was obtained and the therapeutic role of dhikr was achieved in three areas: a) treatment of obsession, b) treatment of depression, c) treatment of hypocrisy. The functions of prayer were obtained in two parts: 1) the role of prayer in the prevention of diseases, 2) the role of prayer in the treatment of diseases. The therapeutic role of prayer was achieved in four areas: a) treatment of all diseases, b) treatment of physical diseases, c) mental illnesses, d) prayers of others in the treatment of diseases. The recommendations mentioned in the verses and hadiths often refer to mental health and treatment; because having a healthy mind leads to spiritual freshness and vitality and this vitality will help equip the physical forces and cure the physical disease. But the orders to pray according to verses and hadiths are for the prevention and treatment of physical and spiritual diseases. It seems that the difference between dhikr and prayer is that, the former was limited to mental health and the latter to physical and mental health. This is because that the human beings are more engaged in prayer than dhikr, and they constantly turn to God in problems and diseases, especially when they are disappointed with material causes, and recite Her/His wholeheartedly with their tongues and souls.

From some verses of the Qur'an, the possibility of God's sight, and according to the others the refusal of this problem can be deduced. This has led to various theories in Islamic society. A group by arguing the first set of verses and affirming some of the prophetic narrations and providing rational arguments, concluded the possibility of God's sight. And another group, using the second set of verses and rational reasoning, deduced the absolute refusal of God's sight. The Ash'arites are the believers of the first view and the Mu'tazilites are the believers of the second view. Both of these were criticized by the Ahlul-Bayt (AS). Therefore, the present study seeks to answer this question by a descriptive-analytical method that what is the analysis of the Ash'arite and Mu'tazilah arguments about divine vision and its critics? After analyzing the rational, Quranic and Hadith arguments of the Ash'arites and Mu'tazilites it became clear that their arguments are criticized by both positive and negative views of the Ahlul-Bayt's narratives. In the negative attitude, first it is impossible to see God physically, whether in this world, in sleep or in the paradise. Second all traditions that describe God as His creatures are criticized and rejected. Third non-physical seeing is not absolutely impossible. In the positive attitude, according to traditions, God can be seen with a glorious heart from the contaminations of sins and the pollutions of doubts and this has come true for the religious and divine authorities.