فصلنامه مشکوه
پیاپی 144 (پاییز 1398)

Tolerance and exoneration, with two different approaches, determine how believers deal with the opposition. Tolerance invites believers to mildness and peaceful behavior, but exoneration urges them to openly deny falsehoods and express disgust at the aberration leaders. The Qur’an verses and narratives also show a kind of elementary opposition to following each of these two teachings. These two views are likely to move the Shi’ites in two different directions as they confront the opposition. But a closer look at the concept of the two doctrines reveals that the different approach will not lead to actual and practical opposition. on the contrary, tolerance and exoneration, if they are understood and applied correctly, are matched as two harmonic elements in a harmonic system in fulfilling the purpose of the Holy Prophet in expressing the truth and guiding the weak.

In its customary attitude and everyday usage, "Rizq" is referred to as material things that one obtains. In this approach, more or less of Rizq depends on what God knows best so that He gives to whomever He wills whatever He wills. This induces doubts such as the unfairness and deterministic view of the Rizq division for each person. Therefore, the explanation of expediency concept which has long been known to the public and its root in ancient languages and the Arabic language will be helpful in explaining the relationship between its customary meaning and its meaning  as daily bread division into servants. On the other hand, a study of "Rizq" usage in Islamic religious texts to clarify the above relationship is also helpful. We can mention to Sajadieh Sahifeh which, in the form of prayer has applied a wide range of concepts, including various material and spiritual aspects of "Rizq" in different contexts and with different collocations. Therefore, in this study the customary concept of expediency was restated, relying on the historical etymology of the word. Then, the relationship between the various meanings of Rizq and expediency and its division in the Sajadieh Sahifeh by descriptive-analytic method was considered. The findings of this study indicate that the divine expedient in the Rizq division means that God grants people different kinds of Rizq to elevate their servants to a higher position. Depending on the circumstances, one instance which is not necessarily materialistic issue, replacing another with the goal of achieving excellence for the person in question.

One of the ancient legacies of the Shi’ite interpretation is "Al-Tafsir", by a well-known commentator, Hasan b. Mahbūb. He lived in Kufa in the second and third centuries AH. He was a companion of Imam Kazim (A.S.), Imam Reza (A.S.) and Imam Jawad (A.S.).Some of narrators regard him as one of consensus companions  (As'hab al-Ijma'). According to the narrators’ biographers’ reports, Ibn Mahbūb's commentary book was well-known until the fourth century, but it has been forgotten over time and then was vanished. The present study attempts to retrieve Ibn Mahbūb's "Al-Tafsir" based on Shi'ite narrative interpretations. The results, while confirming the authenticity of this book, indicate that Ibn Mahbūb's commentary work has a high degree of validity and comprehensiveness. This book contains extensive knowledge in the fields of the household of the Apostle of God (S.A.W.), Qur'anic jurisprudence, Qur'anic story and ontology.

The words that the Holy Qur'an has presented about the mental states of humans upon entering heaven or hell indicate the appropriateness and harmony of the word and the meaning in explaining the punitive effects of one's actions. The content of verses 71 and 72 of Maryam Surah describes how all human beings, including infidels and believers “enter” to hell, in which the righteous people are rescued andthe impure people remain. Some have interpreted the semantics of the word "entry" in some verses of the Qur'an in the form of "presence and superintend" and expand its meaning to the "arrivals" in Maryam Surah and dismissed the universal entry into hell. Others believe that this entry takes place into a place other than hell. Therefore, the present study descriptively analyzes the Qur'anic verses, examines different viewpoints, emphasizing the meaning of the word "entry" to the hell, and using other verses and narrations to explain it. The findings of the study indicate that all human beings, including believers and infidels, enter the Hell, but when the people of Paradise enter to Hell, its fire will not harm them, but the flames will be cold and blazing against them, then they will go to Paradise in safety.

The element of dual contrastive is a fundamental topic in linguistics that helps structuralists and post-structuralists in the studies of contemporary literary criticism for analysis of the meaning of two opposites. The two words “’Usr” and “Yusr” are the choices for analysis and contrastive investigation in this research based on the verses in which the two words are in the vicinity of each other. This research, that has investigated the concepts of these words based on dual contrastive relation using the descriptive-analytical method and sometimes the interpretive method, implies that God has taken advantage of dual contrastive in order to explain many of the religious concepts, and in doing so He has made the concepts easier to understand and to accept for the audience while making them clear. Application of the aforementioned words is mostly used in the concept of problems being solved and promising hope. These two words are among the promising words of God the Almighty that calms human and gives hope for pride and happiness.

The term "countenance" in the Holy Qur'an has several meaning, which its highest one is attributed to Allah. A correct understanding of the meaning of "Allah's countenance", like other divine names and attributes, has a great role in creating a true monotheistic belief in God and ignorance of its understanding will cause fault in belief and it will also create polytheism in belief and practice so that some commentators have had a material and physical interpretation of Allah's countenance, relying on the appearance of the verses. Some commentators have not interpreted such verses and others have interpreted them as the Divine essence, His attributes, divine direction and satisfaction, as well as prophets and divine authorities. This article deals with the semantics of Allah's countenance in a descriptive-analytic way from the perspective of Ayatollah Javadi Amoli and examines the evidence of this point of view and its privileged aspects and similarities comparing other theories. From their point of view, the essence of God was not visible to any of the creatures to imply the verse of "and whither so ever ye turn, there is Allah's countenance" and the illusion of death and destruction also has no place in it to seek exemption from "Everything will perish save His countenance." Therefore, Allah's countenance means the attributes and revelations of God, the highest examples of which are dedicated to the prophets and the infallibles.