نشریه دین و دنیای معاصر
سال ششم شماره 2 (پیاپی 11، پاییز و زمستان 1398)

According to some narratives from both divisions of Islam, imam ali (a.s) was “Asla’a” and “Bateen” which means that he was overweight. In some parts of these narratives in forms of ziyarat, he was addressed as: “praise be upon you, O, the hairless and overweight.” These narratives haven’t been mentioned in the important sources of Shia such as the four books. But in the sources after five and sixth century, this trait has been mentioned between his other qualities. And after a while the extent of this trait got larger in Shia books that are about greatness, miracles and prayers of infallibles. But it was pointed out that this trait cannot be a virtue itself so for the sake of changing the meaning of the word, justifying and interpreting it, some looked to a few narrated quotes which can be criticized. In fact, the problem with these narrators is that they are eager to agree at any cost with every hadiths that are about the virtues of imams. However substance of that hadith is irrational or has a problem in it’s source or it’s citation. Or maybe it is even in contradiction with the manner and spiritual history of that imam. It seems that narrators of hadiths with the intention that there was someone against imam who was overweight and living lordly, they made this trait for him to say that the opponent had the same trait and virtue as well. In this article, our intention at first try to review every sources of hadiths with this content with concentration on every recitative aspect of it. Then we study the source, document and context. The main problems of these narratives are disarrangement in narration, incoherence in context, unclarified issue, narrating with different forms of adjectives in hadiths, weakness of narrators, context problems, being in contradiction with certain narrations from imam himself and his lifestyle and also contradiction with reason that this article discussed them all.

In the late decade of twentieth century in all over the world, revolutionary and none-revolutionary developments, including: raising of emancipatory theology in the time of Latin America and Eastern Europe revolutions, victory of Islamic revolution in Iran, the collapse of the Soviet Union and, consequently, the emergence of color revolutions in the Middle Asia, appearance of Arabic Refolutions in the Middle East, spread of none-Cristian cultures in the Western Europe and the terroristic event of September  11, created a new condition of the world. Complex and pervasive new conditions have seriously challenged the fundamental teachings of modernity, including secularism. To reply to this new critical situation, the idea of postsecular, in the beginning of the twenty first century, appeared. The postsecular thinkers, by serious revision on secularism, on the special conditions, try to officially approve the role of the religion in the public hemisphere. In an inverted way, Similarizing these conditions in the Islamic world, it would require a revisionism in the Islamic societies. The present research, rereading these developments, as a context for arising postsecular age, and reunderstanding the requirements of such an age and inspiring from of the achievements of this new age, try to find a new solution to the current politico-cultural challenges of the Islamic societies.

The issue of Imamate has a long history in the history of Islamic thought as well as various approaches to this issue. Imamate means the leadership and leadership of the ummah, which brings with it a kind of group obedience. but the question is, what is the scope and following of this dimension, which has caused differences between different Islamic religions, and which dimension of the dimensions of human life in this world and the hereafter. The religions of the Imams, Mu'tazilites and Ash'arites, despite the similarity in some characteristics of the Imam, have fundamental differences in the issue of Imamate. This has caused a constant conflict of opinion between the scholars and thinkers of these three religions in this regard. Analysis and critique of theological opinions and views of these Islamic theologians will explain the path of the Imam's right and position. This research, by describing and analyzing the text and in a library manner, seeks to analyze the philosophy of existence and characteristics of the Imam from the perspective of three prominent Islamic thinkers: Allameh Tabatabai Shiite, Judge Abdul Jabbar Mutazli and Judge Baqalani Ash'ari. Allameh expresses the truth of Imamate from the type of creational guardianship and esoteric and spiritual guidance and intellectual obligation of God, Judge Abdul Jabbar considers it as an executive and intellectual issue and a social necessity in order to preserve Islamic unity. Baqalani has also introduced it as a jurisprudential and religious branch in order to manage the affairs of the Islamic society.

Forgiveness is one of the most important moral virtues which holly Quran has a great attention to it. This virtue has good sides both in the religious literature and holly Quran itself. According to Holly Quran verses, hopelessness of god and its gifts are condemned and men are to always have faith and are encouraged to hope forgiveness from god for salvation. In science also they proved that prayers have good effects on the mind and body of the people which has a lot to think about. Though the main question of this thesis is about, which verses of Holly Quran are mentioning the forgiveness itself and in this verses are categorized in which section of meaningfulness? To answer these question we can say that, we can categorize the verses talking about forgiveness in to 4 main sections whether praying to others or to yourself. In all the verses about this, begging for forgiveness is the main concept in being forgiven by the god. The main way of this thesis is based on library and descriptive-interpretive data.

One of the most important and key words in the [Holy] Qur’an is “mowt”. ‘Mowt’ or death has a special meaning in the logic of Qur’an which affects some other sciences as well. While this term has its literal meaning in the context of the Holy Qur’an, it has a deep semantic relation with some other concepts. Investigating the literal meaning of this term in the Holy Qur’an, this research studies the words which are considered as the semantic components of ‘mowt’. Nafs (soul), vasiyyah (last will and testament), ehtezār (agony of death), sakarāt and gamarāt (the throes of death), ajal (the time of death), malā’ek and donyā (angels and the world) are the terms which have a deep semantic relationship with ‘mowt’. Therefore these terms are studied and their relationship with ‘mowt’ are discussed. This research shows that the semantic relation between ‘mowt’ and its components has led this word to be deeply affected by those words and their settled semantic system; it also has a distinct and transcendental concept in the [holy] Qur’an.

The subjects of “fundamental” and “allegoric” have been in the focus of the Islamic commentators and researches for centuries. The seventh verse of the third Sura (Al-i-Imran) initiates the discussion. However it is not explicitly discussed which verses are fundamental and which ones allegorical. Nevertheless The Quran gives an important warning to be catious about using (misusing) allegorical verses. Avoiding the discords resulting from misinterpretations and hidden meanings that could lead to misunderstandings, diversions, social, and specially political conflicts, requires the mentioned concepts to be further scrutinized. This paper seeks to deal with the concepts themselves, study their mutual relations, point to their roles in understanding the Quran, and draw some light on their relations to the Quranic – based living.