نشریه دین و دنیای معاصر
سال پنجم شماره 2 (پیاپی 9، پاییز و زمستان 1397)

Doctor Soroush has attempted in his paper, "Serathaye Mostaghim", to prove religious pluralism through ten ways. He has also tried to resolve the problems regarding this viewpoint and to answer the questions. The purpose of this article is to mention briefly ten ways of Doctor Soroush then to describe them in details. This article claims that in these ten ways unproven premises or false premises have been used, or argument with a true premises are not able to prove the claim, or instead of proving pluralism, to void monopolization. So none of his arguments can prove pluralism

The study of the history of Quranic sciences in the contemporary period of Iran is of special importance, and knowing it can pave the way for future research in Quranic sciences in Persian. Undoubtedly, the history of the Qur'an by Dr. Ramyar and the history of the Qur'an by Dr. Hojjati have an important and influential place among the Persian books on the history of the contemporary Qur'an. Therefore, in this article, in order to understand the place of works and researches of Quranic sciences, these two books have been introduced, and they have been compared with each other in terms of structure and content. The structural and content comparison of the two books shows the superiority and characteristics of Dr. Ramyar's book on the history of the Qur'an compared to other books on the history of the Qur'an and even the history of the Qur'an by Dr. Hojjati (the last book on the history of the Qur'an to be named Book of the Year). This shows that after the book of Dr. Ramyar, the research of Quranic sciences has not progressed. These privileges include: using more resources, quoting and criticizing the views of Orientalists, summarizing the opinions and sayings of Quranic scholars, accuracy in quoting various opinions and sayings, proposing specialized and scientific topics in each subject, the existence of several tables regarding the order of the Quran

Exegetes have expressed various possibilities for illustrating the meaning of ‘they do not have a hope to meet Us’, the seventh verse of Chapter Yunus, as fear, greed, expectation and confirmation. ‘Fear’ is of the concepts which leads us to serious challenge and ambiguity in case it is rendered as hope; because investigating indications such as conventional meaning of the word raja’ and associative intertextual indications show that raja’, at least in this verse is not equal to fear. Another problem involving most exegetical readings of this verse, including the mentioned one, is distraction from the motivational approach of the verse to encourage the replacement of promising futurism with that of adductive; a notion which in spite of having some confirmations such as wording and arrangement of the verse, is neglected in the interpretations. In other words, while studying the interpretations, the audience’s mind shifts to futurism and the unpleasant consequences of rejecting hereafter as a dogma; the verse inclines to open to the audience a different window rather than what indicates hereafter as an imperative dogma; and provokes their mental powers toward the promising characteristic of hereafter; so that they rather incline to hereafter than believing in it. This article is arranged to illustrate and analyze the equalization of hope with fear and to claim that this verse, focusing on the subject of hereafter, is to create inclination and not vision towards hereafter

One of the important topics in the sciences of the Qur'an is the Revelation. This debate has become more and more important and popular in our age. The core of the discussion of revelation is the analysis of the relationship between God and man, but this relationship is not limited to revelation, and some other topics of the Quranic sciences are worthy of discussion from this perspective. This article argues that in addition to the revelation, other issues in the science of the Qur'an should also consider the relationship between God and man. For this purpose, various aspects of the Qur'an's revelation and descent, as well as some other topics of the Quranic sciences are discussed from another perspective. Such an attitude would be the introduction to the evolution of the Qur'an's sciences based on new perspectives in analyzing the relationship between God and man.

One of the important topics among all Moslems and also Shi’a Moslems is performing the prayer, and the most important thing which a person who prays should observe it, is correct pronunciation of prayer phrases (eloquent Arabic) and considering vocalization rules in recitation of prayer, whereas a letter would not be diverted to another letter. Any obligated person (Mokallaf) is faced with two categories and acts in the domain of recitation of prayer and its phrases: one is observing the accuracy of recitation which is obligatory according to the opinions of all great jurisprudents, and if it would not be observed, the prayer becomes void; the other is virtues of vocalization (Tajvid) in recitation of prayer and its phrases, which although the jurisprudents have different views about it, but it is important and its observing in recitation of prayer is admirable and worthy and it is recommended. In this writing, while trying to divide vocalization topics, we will determine that in recitation of prayer, which vocalization teachings are obligatory and which ones are recommended. In this article we have dealt with examining vocalisation in prayer from the viewpoints of Imamiyyah jurisprudents and our method in this writing is based on documentary and library approach.

Criticism and evaluation have been used to ensure the authenticity of the hadiths of the infallibles and the way of life of prominent Islamic scholars.Among the books and hadith communities, there are reports that their contents seem to differ from each other.Prominent scholars have made efforts to resolve the differences between these hadiths and to understand them. Seyyed Morteza believes in the preference of rational aspects in explaining hadiths and the use of reason helps to convey inner criticism and opinions.He also plays an independent role in positions for each of these two authoritative sources of knowledge, namely narration and reason.And in some cases, the two support each other. Sheikh Harr Ameli believes in the preference of narrative aspects in explaining hadiths and has never considered the weakness of a document or text as a criterion for his judgment and has not abandoned the narration. By enacting special laws, Sheikh Baha'i has tried to systematize the subject of reason and narration, and in criticizing hadith, he has come to good sayings and has used the teachings of the sciences of rij .l, wisdom