پژوهش نامه قرآن و حدیث
پیاپی 17 (پاییز و زمستان 1394)

The holy Prophet’s (p.b.u.h.) seclusion ortahannothin Hira’ Cave is one of the issues associated with his life before his delegation as a prophet. Relying on the narrations mentioned byShiite and Sunni resources, most scholars haveconsideredtahannothin Hira’ Cave as a part of the Prophets’ life while these narrations are not sound enough from implicational as well as documentationalviewpoints. Narrations suggestingthe holy Prophet’s (p.b.u.h.)tahannothin Hira’ Cave have variedcontent problems such as disagreement with the verses of the Quran and intellect, on the one hand, and the lack sound chain of transmission,on the other.Furthermore,seclusion in Hira’ Cave is in contradiction with the Holy Prophet’s (p.b.u.h.) being a model clearly mentioned in verse 21,SurahAhzab.

Some scholars believe that revelation is a human issue and an inner experience which has a historic process,is identical with inspiration and mystical unveiling and is impeccable. The holy Quran refers to various meanings of revelation. This holy booksays that ‘institutional revelation’ is specific for prophets and it is impeccable due to its being‘wahabi’. Ala’ al-DollahSemnanibelieves that revealment is relative and the potentials of sa’lek (a mystic disciple)impacts on the accuracy and inaccuracy of his mystical unveilings. With regard to the impeccabilityof revelation,IbnArabisays, in revelation,inculcationof concepts does not take place through words, but rather the exact meaning is transmitted without anytool. Thus, there is no probability of error in the addressee’s(the Prophet’s) understanding. Revelation is the same as the revealed facts observed by the inner eyes of prophets. Revelation is a hint which replaces linguistic terms and the hint is the same as what it refers to. Since revelation takes place very quickly, understanding it, making others understand it and its meaning are all one fact and for this reason it isimpeccable.

One of the attributes that the Holy Quran has pointed outabout the dwellers of the Heaven and the Hell is immortality and eternity. Immortality in the Heaven can be justified by taking into account God's grace, but immortality in the Hell has raised such doubts as tying the eternality of punishment to the existence of the heavens and the earth and disproportionateness of punishment to sinner’sviewconsidering limited human life. Hence, considering such evidence askhulud (immortality) denoting a long pause, the word da’mat (be continued) having a time-bound sense, exceptions used in the verses of immortality, notattributing the word khalid (immortal) to God, typicalkhulud, eternity ofpunishmentin the isthmus heaven and hell, compatibility of the Hell and the world relevance and proportionatenessof action and punishment or the tit for tat rule, it can be clearlysaid that anabsolute and true sense of khulud (immortality) is open to doubt.

Observance of citizenship rightsincluding the responsibilities and privileges enjoyed by the citizens of a country is one of the stability and security parameters in communities. In Islam, given the Quranic principles and goals, citizenship rightsand stability and security parameters are considered within the framework of the global citizen as the vicegerent of Allah on the earth. Benefiting from the blessings received from God, such a citizen committed to the establishment of the theistic community governed by the Divine and human values. Accordingly, examining the elements ofthe Islamic citizenship rightsis necessary. The Quran’s dealing withthe world and its relationship with the hereafter; the essentiality of theism and monotheism in worship and their role and importance in the progress of the Islamic communities, the responsibility of governments in observing, maintaining and developing the rights of citizens sustainably in the fields of civil rights, political rights, socio-economic rights, cultural rights and legal rights and the reciprocal commitment of individuals in human community are among the issues discussed in this paperfrom the viewpoint of the Quran.

Al-Bahrani, the author of Awalim al-Ulumwa al-Maarifwa al-Ahwal men al-Ayatwa al-Akhbarwa al-Agwal, is one of Shiite hadithscholars and was a contemporaryof AllamehMajlisi. This book is a supplementary to Beharal-Anvarand is huge hadith collection including one hundred volumes. The 22ndvolume of this book deals with the biography of Imam Reza (a.s.). Following a discussion on the general style and the advantages of this book, the current paper seeks to discuss al-Bahrani’sapproach in explaining hadiths and finally it examines narrations related to the original hadiths. The findings of this research work reveals thatthe hadithshave been presented along with sound proofs and chain of transmitters. To make the narrations related to the verses of the Quran more understandable, al-Bahranihas utilized vocabulary descriptions, allusions and, in some cases, historical and literary quotes.

Studying and exploring the historical and developmental course of the basic jurisprudential opinions on the nature of will and its various aspects is one of the applied methods for drawing comprehensive and dynamic inferences from jurisprudential resources. This method has not received enough attentionor, it is better to say, no fundamental research has been conductedin this context, as research on the jurisprudential history of will is not a complex issue for the experts and scholars involved in the field of jurisprudence. From the perspective of this article, will, in relation to legal actions and ethical conducts and as a unique feature of an action, is not only the root of human responsibility and the distinguishing feature of the humanity of human beings in practice, but it also is the most important indicatorfor measuring soundnessand erroneousness of legal acts. Despite the importance of will and its synonymous concepts such as intention and consent,this vital issue has been constantly debated and disputedby scholars in the field of jurisprudence and law. A deeper evaluation ofscholars’ range of opinion differences on will reveals that most of the disputes and disagreements arise from the differences of opinion and disagreements in intellectual and mental foundations and at least three fundamental and theoretical stages can bepointed outin the history of jurisprudence and its course of evolution.