نشریه پژوهش دینی
سال بیستم شماره 42 (بهار و تابستان 1400)

Aiming to comparatively study the methods of changing attitudes in social psychology and in the narrations from the Infallibles (a.s.), using descriptive-analytical method and collecting data and information by referring to library sources, this article has divided the methods of changing attitudes in social psychology and in the narrations from the Infallible (a.s.) into four groups. The findings revealed that in both sources attitude change is based on reasoning, evoking emotions, changing behavior and changing human needs. However, the flourishing of human inner talents, getting closer to the goal of his creation, which is the result of being attentive to both dimensions of human existence (natural and instinctive) and the cultivation and growth of insights, inclinations and the abilities of the innate dimension in the path of God are the unique features of attitude change in the narrations from the Infallibles (a.s.).

Rasm al-Mushaf, which is also called Rasm al-Uthmani, is a term used to refer to the Quran scribed in the time of Uthman. In Rasm al-Mushaf, the spelling of many words is different from the way they are spelled in Arabic today. On the other hand, there are other similar words in Rasm al-Mushaf, which have been written in two different ways. Many scholars have authored works on Rasm al-Mushaf so far, but the lack of independent research covering all the relevant opinions and their critique made the authors to examine and divide the opinions of scholars on Rasm al-Mushaf into three categories in the present article using the descriptive-analytical method. The first group believes that the text of the Quran is varied and a unique text should be created for it. The second group considers the differences in Rasm al-Mushaf an ijtihadi issue. Some of them believe that the orthography of the Quran should not be changed, and some others agree with changing Rasm al-Mushaf. The third group are people who agree with the unchangeability of the Rasm al-Mushaf and do not allow any change in it. There are people in this group who say that this type of orthography of the holy Quran is considered a miracle. Each of these views has the potential for scientific critique.

Death and how it occurs and the important events following it are both questionable and possibly terrifying to any human being. The explanation of this fact is one of the most important goals of the heavenly religions, including Islam and the holy Quran, and undoubtedly, no doctrinal issue has been discussed as much as death and its aftermath in this great book. Since thinking about death affects all aspects of human existence, the present study examines the fundamentals of thinking about death in Quranic verses and narrations and seeks to explore the fundamentals of this issue from the perspective of Quranic verses and narrations, using the descriptive-analytical method. Accordingly, the fundamentals of thinking about death have been studied and analyzed in the three axes of God, man and the universe. The results obtained from these three axes indicate that the most important foundations of thinking about death are: the close connection between the origin and the resurrection, the power and knowledge and absolute ownership of God, the immortality of the creator and the annihilation of  the creatures, the survival of the human soul after death, the divine natural disposition of man, the limitedness of human life and the whole creation, the desire for immortality in the  existence of man, the temporality of the abode of the world and the immortality of the abode of the hereafter, the world is a place for test and examination, the existence of life in purgatory and the hereafter and the purposefulness of the universe.

In religious thought, “the paradise” is the eternal place of the virtuous and the center of divine blessings, so the analysis of the Quranic propositions in describing the paradise as well as the trans-spatial and trans-temporal dimensions of the holy Quran in this area is an undeniable necessity. Using the descriptive-analytical method, this study examines the al-jannah verses in the Meccan and Medinan chapters of the Quran. The results of this research in structural and thematic dimensions indicate that, in the structural dimension, the phonetic level of the al-Jannah Meccan verses have a better rhythmic order. “Warnings and glad tidings” and the description of the resurrection is the main focus of the Meccan chapters, so the tones and rhythms of the verses stimulate the addressee to better understand the scenes of the resurrection. In the thematic dimension, the description of material blessings has more frequency and repetition in the al-jannah Meccan verses. In the al-jannah Medinan verses, however, spiritual dimensions have a better manifestation, and the common words in the al-jannah Medinan verses, which have established a link between different chapters, are a reason for discovering the common meanings of the chapters and indicate the conditions and requisites of entering the paradise. The Quran has outlined the many features of the paradise and the various matters related to different times and places in a system and framework, which, after reflecting on various subjects, leads us to the thematic unity of the al-jannah verses. The sound and music of the al-jannah verses are changed according to the context of the meaning, themes of the speech and the conditions and requirements related to the speech, and hence a precise relationship governs the themes and structure of the al-jannah verses. The harmony between the al-jannah verses and the conditions of the addressees is a facet of the rhetorical miracle of the Quran, which, by using the words and interpretations of the people of the age of revelation and without being influenced by their culture, has found a trans-temporal dimension and has not gone beyond telling the truth.

Islam has taken heed of various aspects of human life such as material and spiritual dimensions. One of the important economic issues in Islam is waqf. In jurisprudential terms, waqf refers to the confinement of property itself, that is, to prohibit the sale and transfer of it to others forever and to provide its benefits to a natural person or a legal person for free. The characteristics and conditions of the administrator of mawqufat is one of the issues in the discussion of waqf. Therefore, this article mainly deals with the competency of the administrator of mawqufat. The descriptive-analytical method has been used to examine this issue. Delving into the opinions of great jurists, faqihs, professors and even the customary practice of Shari'ah, we came up with the conclusion that the administrator of mawqufat must, in addition to general capabilities, have fidelity, ability, familiarity and power over the administration of the waqf in question.

According to Izutsu, Islam is one of the most prestigious and important religious cultures in the world. He has called for a wise reading of the Quran in order to understand it correctly. Many Quranic studies have followed Izutsu’s method in dealing with the terms of the Quran. However, Izutsu's method in analyzing the key concepts of the Quran has some shortcomings that in some cases have led to incorrect results. In this research, which has been conducted using the descriptive-analytical approach, the following results have been obtained: 1) The main and central concept in Quranic discourse, which according to Izutsu is the concept of towhid, is not sufficient and convincing for understanding the main theme of the Quranic verses, and Izutsu’s approach, in regard to the theme, does not add a new point to Quranic studies. 2) Izutsu's analysis of “the creation of infidelity” is merely a good presentation of the arguments of the hostile sects and is in fact an accurate and distinct analysis of the interpreters' arguments. He has not added anything new to the key concepts of this case and has simply skillfully and well extracted these concepts. He has not concluded this issue with an independent view and has not favored one theory over another.

‘The holy verse of light’ is one of the Quranic verses that various thinkers have attempted to provide interpretation and allegorical interpretation for. Sadr al-Muta'allehin, as a mystic and philosopher, has also interpreted this verse from the perspective of mysticism and philosophy. While paying attention to the apparent meaning of the verse and relying on such principles as the originality of being and scepticizeation of being, he tries to provide an existential analysis to explain the descension of divine grace and mercy in the world.  In addition, he depicts the ascension of the perfect man to true perfection and compares the allegories in the verse with this analysis and associates religious truths with philosophical truths. Accordingly, using the descriptive-analytical and citation methods, the present article first provides an overview of Mulla Sadra's interpretive approach and his philosophical and mystical principles in the afore-mentioned verse, and then compares his view with the views of other Shiite interpreters. The findings of this study indicate that he has tried to interpret this holy verse, as far as possible, in harmony with his philosophical views and with a philosophical-mystical approach to provide an interpretation in accordance with the appearance of the verse, which often overlaps with the interpretations of other commentators and is in harmony with them.

Conceptual metaphor is one of the key topics in cognitive linguistics, which is based on understanding one conceptual domain in terms of another. Cognitive semantics is one of the sciences that paves the way for discovering and analyzing the intra-textual relations of narrations. In order to explicate the concept of “reason”, the Infallibles (a.s.) invited their addressees to reflect on the intangible through material things and the tangible. This process induces religious teachings by providing ontological and epistemological similarities between the two domains of origin and destination. The aim of the present study, which has been conducted using the descriptive-analytical method, is to analyze the conceptual metaphors of “reason” in narrations. The findings of this study revealed that the most important conceptual domains of “reason” in narrations include light and illumination, capital and wealth, needlessness, forgiveness, blessings, beauty and adornment, guidance, power and command, prosperity, healing, friendship and openness, which in combination with image schemas obtained from the two domains of origin and destination have provided a purposeful and enlightening cognitive system in a metaphorical and comprehensible context and caused credibility, concentration and better transmission of teachings.

The promotion of moral values ​​and refinement of souls is the purpose of the holy Prophet’s (p.b.u.h.) mission. To move on this enlightened path, one needs to acquire insightful knowledge about virtues and merits as well as moral vices and then internalize it in order to practice them. A unique feature of Islam is the irrefutability of such rules as the divine law which prohibits usury. Therefore, the purpose of this article is to try to understand the moral benefits resulting from obeying this divine law and the consequences of disobeying it. Such an effort required the collection of data from reliable sources, which continued until the saturation stage of the answers. The method used in this study was the qualitative method as well as the strategy of grounded theory. For data analysis, MAXQDA software (version 2018) was utilized. From this process, 184 open codes were extracted and put into 20 categories. Ultimately, the following 8 key dual codes were extracted and a conceptual model was presented: justice versus oppression, usury versus qarz al-hasnah, faith versus infidelity, being blessed with alms versus suffering loss through usury, acquiring halal (permissible) possessions versus benefiting from haram (forbidden) possessions, stability and balance versus instability and imbalance, God-centeredness versus profit-orientedness and the destruction of usurious society versus the revival of non-usurious society.

Permission and consent for taking possession of something and transfer of ownerships and rights form the basis of transactions. Accordingly, the validity of the other actions of traders are delineated in line with articulating an intention based on the consent devoid of defects. One of the important issues in this regard is determining the methods of discovering the realization of consent. In addition to explicit permission, implicit permission, consent based on action and speech and permission and consent resulting from shahed-e hal are also considered as a theory in Imamiyyah jurisprudence. However, different views have been expressed in regard to the circumstances, reliability and authority of shahed-e hal. The differences of opinion about the existing circumstances has caused the formation of two theories for and against the principle of the reliability of shahed-e hal as a manifestation of the will. The opponents, in some cases, emphasize the inadequacy of shahed-e hal and its lack of authenticity. In contrast, there is a lack of consensus among the proponents. They have developed various theories on shahed-e hal such as ‘It is reliable provided that it is definite.’, ‘It is reliable provided that it is typical.’, ‘It is reliable provided that it is accompanied by other evidence.’ and ‘It is reliable if it is simultaneous with explicit permission.’ while emphasizing its reliability on the basis of its authority. In order to examine the relevant theories and opinions and achieve a jurisprudential result, it is necessary to analyze the stage of existence and realization of shahed-e hal and its authority stage from the perspective of the conduct of the infallibles (a.s.) as the main sources of the reliability of shahed-e hal.

By referring to Islamic teachings, especially the Quranic teachings, we find out that the criterion of valuing human beings ​​is established by observing ethical principles. An important part of ethical principles is composed of the voluntary actions of human beings, which due to the variability of human circumstances, conditions and intentions, cannot be accurately measured and evaluated by classical dual-value logic. On the other hand, most of the ethical concepts presented in the Quran are of the level-bound existential perfection type and skeptical, which are not precisely applied to their instances. These skeptical concepts can be explained by fuzzy logic which is based on multiple-value propositions. Therefore, in this article, the explanation of some of these Quranic concepts and their analysis on the basis of fuzzy logic will yield a novel achievement in how they are evaluated. Using content analysis, the present study deals with the application of fuzzy logic in explaining the concepts of the moral skepticism of the Quran. To this end, after a brief introduction to ethical concepts and what fuzzy logic is, the differences between fuzzy logic and relativism will be briefly discussed. Then the doubtfulness of the ethical concepts of the Quran and their explanation through fuzzy logic will be dealt with. Fuzzy evaluation method and the abandonment of traditional dual-value method is one of the achievements of this research.

This study seeks to compare the views of Tafsir al-Mizan and Mafatih al-Ghayb on the subject of “ro’yat”. “Ro’yat” refers to seeing God with physical eyes or inner eyes. Al-Mizan does not accept the experience of “ro’yat” in the world with the eyes of the body, but it does not rule out the possibility of spiritual vision in the hereafter for believers. Arguing on the basis of the appearance of the Quranic verses, Mafatih al-Ghayb considers “ro’yat” in this world as permissible and definite in the hereafter. It holds that the appearance of the verses clearly reveal this point, and there is no need to interpret them. Therefore, Prophet Moses (p.b.u.h.) expressed his request to see God on Mount Toor, and he achieved it in a short time because the scene of the thunderbolt and his being fainted confirms it. Although the Prophet of Islam (p.b.u.h.) reached the highest position of human closeness to God in mi’raj, he did not see God with physical eyes. The Quran's account of “ro’yat” in mi’raj is a reality the quality of which is not clear to ordinary human beings.