نشریه احسن الحدیث
پیاپی 6 (پاییز و زمستان 1397)

The noble book Nahj al-Balaghah is the most eloquent collection of sayings attributed to Imam Ali (AS). It includes much of his cultural, political, social and military knowledge. One of the distinct features of Imam’s words is the use of the ghayb (unseen) news in Nahj al-Balagha, that would be investigated here quantitatively and qualitatively. In Nahj al-Balaghah 110 such cases refer to the ghayb; He sometimes absolutely informs of the ghayb, sometimes refers to the source of his knowledge (prophetic teachings), and sometimes presents the instances of the ghayb (in 90 cases), dividing into five categories: 1) The facts of the universe, such as superhuman knowledge about God, simple beings and the wonders of science; 2) the personality and inner states of men; 3) the beginning of the creation of the universe; 4) the destiny of the Islamic community during the wars coincided with his caliphate until the Reappearance of the Savior Apocalypse (AS), and 5) the events after of the world and in the worlds of Purgatory and the Resurrection.

The fadā’il (virtues) al-Qur’an hadiths include encouraging themes that inspire the believers into memorizing and reciting the verses of the Qur’an and acting according to them. In the book Al-Mahāsin of Al-Barqī, that is the only early Imami comprehensive hadith collection before Kāfī and segments of this book are available today, fadā’il al-Qur’an hadiths are scattered and few in chapters of two volumes. How is the authenticity of these narrations and consequently the validity of their texts? This research, based on the descriptive-analytical method collecting information in a library manner, shows that most of these hadiths are correct both in terms of the sanad and the context, and most of their content are related to the recitation of the Qur’an is for eliminating calamities and evils, as well as getting worldly and otherworldly rewards.

Mu’tazilite theologians believe that the attribute “mutikallim” is one of the attributes of God Almighty. They consider it as an attribute of action and then God as the source of the word. According to them, the Qur’an is one of the examples of the word of God Almighty and His revelation, which is a creature (makhlūq) and an event (hādith). God revealed it to His Prophet to be a sign and proof of his prophecy. Some believe that although most Mu’tazilites considered the Qur’an to be the word and deed of God Almighty, Mu’ammar Ibn ‘Abbād al-Sullamī and his followers believed that the Qur’an was the word of the Holy Prophet (PBUH) and was not a creation by God Almighty. In this research, based on the descriptive-analytical method, it is concluded that Mu’ammar Ibn ‘Abbād did not believe in the human source for the words of the Qur’an by the Prophet (PBUH), but he only believed in the existence and creation of the Qur’an. This accusation was made and used by his enemies, especially the Ash’arites. The Mu’tazilites, especially Mu’ammar Ibn ‘Abbād, like other Islamic sects, considered the Qur’an as the word of God and the Prophet as the recipient of it from God Almighty, and hence they did not believe in the activity of the Holy Prophet (PBUH) in creating the Qur’an.

Al-Tibyān fi Tafsīr al-Qur’an is one of the most complete and valid Shiite Qur’anic commentaries. Sheikh Tusī’s skill of the field of Shiite and Sunni hadith, as well as the vast volume of narrations of the Imams (AS) in this book, clearly shows the position of narration in Sheikh Tusī’s works. Studying and examining this commentary with a new look would end to a way to identify the interpretive and hadith sources used by Sheikh Tusī. Looking for some narrations in this book will not end to a specific source, but they have common sources, as such it is not possible to choose a certain source those narrations. Therefore, the narrations with common sources are specified and divided into three categories: common among Shiite sources, common among Sunni sources, and common between Shiite and Sunni sources. Sheikh Tusī sometimes quoted the exact same narration of his sources and sometimes their content, and sometimes he summarized, quoted in meaning and fragmented the hadiths.

The Holy Qur’an, as the sacred text of Muslims, has used words that, in order to obtain their exact meaning, it is necessary to extract their semantic components. The concept of “sirāt” is an important and practical concepts of the Qur’an in the field of knowing the Guide and getting informed of Resurrection, which has long been considered by commentators. This research has explained the concept of “sirāt” from the perspective of the Holy Qur’an in a descriptive-analytical way using the semantic method. Examining the word sirāt based on the paradigmatic relation, it became clear that the words “hudā” and “tarīq” have been mentioned as substitutes only once in the Qur’an. Also, the combination of “tarīq-in mustaqīm” with one repetition in the Qur’an reflects the type of speech of the jinn while listening to the Qur’an; They were more familiar with the celestial paths at night than the earthly paths, so they used the word “tarīq.” In one case, the object of “mustaqīm” was omitted and the “guidance” is virtually described “resistance”. Also, the phrase “hudan mustaqīm” is a real compound in which the word “sirāt” has been omitted to indicate with certainty the guidance of the path indicated by the Holy Prophet (PBUH).

The calmness and tranquility spouses together is an important goal of getting married. An obstacle for achieving this goal is violence against women in the family and the lack of family calmness. Violence against women takes many forms, including corporal, verbal, psychological, economic and legal. Using descriptive-analytical method this research is to explain ways to prevent and eliminate violence against women according to the Qur’an and hadiths to strengthen family relationship. According to religious texts Islam forbids men from any unjustified harassment and corporal and psychological hurt of women, through respecting the rights of the family and its main pillars. The advice of the Qur’an to avoid verbal violence include talking kindly to the spouse, greeting to the family by the arrival at home, loving the spouse, calling the spouse by a good name, etc. Strategies for combating psychological violence include not being harsh on women, good socializing, and earning living expenses. Another form of violence is financial which includes nonpayment of alimony rights and strict spending for women. In the Qur’an and hadiths, there is a notable attention to paying alimony to the woman, according to which man must pay it when he starts living with his wife.