فصلنامه مشکوه
پیاپی 130 (بهار 1395)

This writing is based on traditions that are all mentioned in the Sunnī’s Ṣaḥīḥs and Musnads (anthologies of traditions) under the verse 12 of Sūrat al-Mā’ida and elaborates on the fact that after the Holy Prophet (S.A.W.), there will come twelve chieftains and guardians, just like the Chieftains of Banī Isrā’īl, the last of whom is Imam al-Mahdī (Aj.).
What draws more attention in this research is that some of their scholars have tried to compare twelve of the caliphs with the Abbasid caliphs but of no avail. Deliberation and truth-seeking prove the truth of the Shī‘a belief in this respect.

Examining the procedures of applying the words of the Qur’ān can give us a better understanding of these words and the way they are applied in the Qur’ān. Many words in the Qur’ān contain the concept of sin and in this article we try to examine some of these words from two qualitative and quantitative perspectives. Hereby, we will address such issues as the frequency of each word, the semantic relation of the words to one another, the words being juxtaposed with these words, the structure of the words, and the functional concept of each word and will explain the exclusive features of each word that are considered as among the style-generating components.

Fāṣila (rhyme of the Qur’ānic text) is the end of the verses. Some spiteful orientalists by relying on the most beautiful Names of God have raised the misconception claiming that the Holy Qur’ān comprises of a collection of scattered statements that are juxtaposed next to each other without any order and conformity. Deliberation and contemplation on the components of Divine words, including the most beautiful Names of God in fāṣilas of verses, proves their strong and amazing relation to the content of the verses. Of course, in many instances this relation is clear but in some verses unveiling this relation requires some deliberation and contemplation. Even careful deliberation on the content and context of similar and homogeneous verses that have different fāṣilas would reveal delicacies and accurate points that would enhance the beauty, wonder, and inimitability of the Qur’ān. Furthermore, the order and arrangement of these names in fāṣilas and the precedence of some over others are coupled with rhetorical points, beauty, and delicacies, which in themselves are regarded as part of the expressive inimitability of the Qur’ān.

The Unity of Divine Lordship is among the most significant ideological discourses in many religions, especially Islam, the commitment or non-commitment to which is an important index in distinction of some sects such as the Mu‘tazilites from other Muslim sects. In one respect, the study of the principles and roots of this discourse in the Infallible Imams’ (A.S.) narrations is of high importance and most of the theological principles of Imāmiya are based on this very narration heritage of the Imams (A.S.).
The sublime mystical, theological, and philosophical doctrines (ma‘ḥrif) of Ṣaḥīfat al-Sajjādiyya have since early times till now guided the Muslim thinkers, and in particular, the Shī‘a scholars. For instance, the manifestations of the Unity of Divine Lordship such as unity in sovereignty, legislation, sustenance, guardianship (wilāya), forgiveness, intercession, and guidance are frequently seen in supplications and whispered prayers of Imam al-Sajjād (A.S.). The Imam (A.S.) has elucidated the profound rational doctrines in the Umayyad’s suffocating atmosphere for the human beings yearning for doctrinal knowledge.

Terminology is among the first and most effective steps in the interpretation of the Qur’ān. With an exploration into the lexicons and traditional collections, books, different applications can be taken into consideration for the word nafḥa. The semantic essence of this word is a mild blow of wind, which is synonymous with the word nafkh; however, what is mentioned in interpretations and lexicons as a substitute for this word is the word lafḥ, which has a significant status in the semantic circle of the word nafḥa, to the extent that some have considered these two words to be one and the same. What this article is aiming at with a descriptive-analytical method is to figure out better explanations of this word in the existing lexicons, interpretations, and traditional collections, according to which three important conclusions are worth-mentioning: 1. The word nafḥa only represents smallness and scantiness. 2. This word is also used about heat and, thus, it is synonymous to the word lafḥ. 3. Its use is figurative concerning torment.

The subject of this article is the repetition of the Qur’ānic stories concerning the Children of Isrā’īl and the synonym words that sometimes vary among the stories. Of the subjects studied in this article is the reason for the variation of the quotes observed in the Holy Qur’ān.
In this article a particular synonym existing in the Qur’ān is examined and some proofs have been pointed out for the idea that the particular Qur’ānic culture has caused the emergence of certain synonyms.
As a book of wisdom, the Holy Qur’ān has a sacred realm free from any frivolity and vanity and has a purpose for providing any letter and word. It never happens that it would replace or transfer a word in relating a story without a purpose; thus, this research seeks to unveil some of these purposes.

As a metaphysician and social reformist and due to his intimacy with and appealing to the teachings of Islam and the Qur’ān and his own specific mystical attitude, Imam Khomeini brought up the idea of returning to the pure Islam, Islamic upbringing, and Qur’ānic man. Concentration on the structure and content of that idea constitute the basis of the present discourse. Hereby, it is attempted that, with the discourse-analysis procedure and by attitude explanation, the Imam’s thought about human identity is dealt with to clarify some of his humanistic principles. The findings suggest that the Imam considered a high status for human beings. In his opinion, the only way for the actualization of humankind’s inner talents is through following reason and the teachings of the Prophets and the chosen friends of Allah, which would pave the way for their return to their original position in the Paradise. With this Qur’ānic and spiritual thought, the Imam was able both to call humankind to move toward their perfection and to train a generation, whose main demands were the formation of an Islamic rule and uprising against the royal regime.

The Qur’ān has, with an inclusive perspective, referred to man’s negative features besides considering his positive ones. Study of man’s positive and negative reactions toward the retributions in the Qur’ān and their analysis can be directive toward man’s happiness.
Sincere call to God, heedfulness of the origin and return (mabda’ and ma‘ād), and forgetting all other than God are among man’s positive behavior toward incidents; while, disappointment and hopelessness, mistrust in God, and turning away from faith are considered among the blameworthy reactions. The research method in this article is fundamental and based on content analysis.