مجله کتاب قیم
پیاپی 26 (بهار و تابستان 1401)

Beliefs and ideas are the result of the activity of the human mind in dealing with issues and events around it and are influenced by various factors such as environment, customs, news of the past and so on. This mental perception can be correct and effective in the path of human happiness or it can be wrong and destructive and cause the destruction of human virtues. In the field of Islamic education, one of the important issues is the fight against false human illusions.In this article, the methods of dialogue, surprise, challenge, struggle and comparison have been examined, and the results have been categorized, the most important of which are: Education mediated by the Prophet of Islam (PBUH) and in verses containing a two-way comparative structure, education mediated by others has been used. The tone and type of dialect in this group of verses and their similar contexts are often critical and severely reprimanded dialects, which seem to be the misguided and disobedient audience of these verses, which are generally from the Book, polytheists, infidels and hypocrites; He has insisted on his pure ideas and ignorantly following the habits of his predecessors, so the Holy Qur'an, with a threatening tone, seeks to exert more influence and create punishment in their minds. In the structure of "Layastavi" whose audience is Muslims; The word revelation, with a supportive and encouraging approach, seeks to reject erroneous ideas and notions implicitly by establishing correct beliefs.

The concept of mental spaces as a model for conceptualization was first proposed by Gilles Fauconnier and later developed by him and Mark Turner to create a theory entitled Concept that looks at mental spaces derived from speech to describe creative linguistic constructs. This study, which is based on a descriptive-analytical method, aims to investigate the hypothesis of the possibility of examining the theory of conceptual readiness in the structure of selected Qur'anic verses related to the senses. Since the language of the Qur'an is a conceptual and multi-layered language; therefore, the use of conceptual theories as a fusion of concepts that draw mental and conceptual spaces with a regular pattern, is necessary in understanding the valuable meanings of the Holy Quran. By applying this theory to selected verses related to the senses, several double- scop networks, single-scop networks, and mirror networks were obtained that had a repetitive frequency of a double- scop networks that created innovative structures as well as a single-scop networks. The vital relationships between the corresponding members of their input spaces are also similar and dissimilar and partial to the whole. Among the elements of space, the frequency of verbal-normative phrases is very significant; Therefore, with these results, the hypothesis of applying this theory in Qur'anic verses related to the senses can be studied.

There are reports in sunni narrative sources which show the prophet would present revealed verses to Gabriel . in other reports it was Gabriel who would recite the verses to the prophet before these verses would be revealed to him. in sunni sources the subject of presentation of Quran to the prophet by Gabriel or vice versa has found deep relation in some of quranic arguments such as : reciting , versions of reciting , collection of Quran by osman , and some people gaining credit via this. Associating " presentation issue " with these arguments shows the importance of examining the matter. whether one trusts or not can influence our views regarding these subjects and we can shed some light on them. this written piece is an analytical critical attempt to examine the problem of presentation , its position and effects on some Quranic issues. the results show presentation has no place in shia groups and it is open to criticism due to weak narration documents and errors in citations. even if one trusts its issue , interpretations which occur differently and involve other matters make credibility hard and weak.

The Holy Qur'an has had sacred purposes in telling its stories, so in quoting them, it has limited itself to the sections related to educational purposes, but unfortunately, sometimes the commentators, citing some narrations quoted in the books of the ancients, have explained the hidden dimensions of the Qur'anic stories, without investigating the authenticity of these narrations or note that what is not mentioned in the Qur'an about stories is beyond the scope of these stories. This approach is also reflected in explaining why Ya'qub (AS) suffered from the separation of Yusuf (AS) and some commentators have considered the refusal of Ya'qub (AS) to feed the poor and his complaint to God as the reason for this separation. The present study, studying the early Shiite sources, found the origin of this interpretation in only two narrations, and by evaluating them, it became clear that one of these two narrations is weak in terms of document and the other narration in spite of having a correct document, its different sections are violated by various evidences. As a result, none of them can be relied on.

In fact there are two main views about the absolute and general statements it the Holy Quran and extent of their meaning: The former supports the idea that the extent of their meaning is based only on themselves and thus there is no limitation in the extent of their meaning and the latter supports the idea that the meaning is restricted to the context and the occasion of the revelation. Different important views on the subject have been discussed and the reasons supporting each view are mentioned and analyzed. It is concluded that although general and absolute statements of the holy Quran must not be restricted to their relevant occasions of revelation. However, ignoring their context and the relevant atmosphere of their revelation leads to an unacceptable boundless interpretation of their meaning. This view, which can be referred to as "the relativity of absolute and general statements to the context and the atmosphere of text", can be interpreted by the everlasting and trans-regional of the Holy Quran, and it is based on the principles of customary dialogue and principled arguments, as well as evidence may be found in some narrations of the Ahl-e-Bayt (AS) on the relative interpretation of Quranic applications and generalities.

The present study analyzes the behavior of Moses (A) in relation to the incompatible behaviors of the Children of Israel and Pharaoh. “What are the strategies of Moses (A) for the psychological management of society, in relation to the incompatibilities that can be analyzed with the concept of psychological defense?” Accordingly, the maladaptive defenses of these individuals were extracted and categorized and analyzed using the “qualitative method of text analysis” in discussions related to psychological defense mechanisms. Also, in order to study the methods of mental management in the face of unhealthy behaviors, “conventional methods in Islamic sciences” and observing the “rules of interpretation of the Qur’an” in were used. The results of this study explain the two mechanisms of “rationalization and projection” in the Children of Israel, the three mechanisms of “projection, devaluation and omnipotence" in Pharaoh and seven methods of management by Moses (A). The “reassuring” approach is common between psychology and the Qur’anic teachings, and six new approaches include “tolerance for desensitization, awareness, storytelling, justifying participants, deprivation of privileges, and changing the environment.”

Although the meaning of the words of the Qur'an was initially compatible with the culture of communication of its first audience, but in later centuries it has been divided into different opinions and factors such as the inclusion of familiar words in the text of the Qur'an have always been more due. One of the words that is in the field of conflict of different opinions is the word "mutaka" in verse 31 of Surah Yusuf, for which lexicographers and commentators have introduced the four meanings of "assembly", "support", "food" and "thorn". اند. In the community of commentators, some have tried to combine different meanings, while others have openly violated the opposite meaning; Some have mentioned all the meanings and avoided preferring one meaning over the other. The present study, with a descriptive-analytical method, first explains the various readings and then examines the different opinions of lexicographers and commentators, and after eliminating the objections, prefers the meaning of "bergamot" over other meanings. This meaning, in addition to the affirmations such as the lexicon, the narrations of the two sects, the context of the verse under discussion, and the opinions of the commentators, is also confirmed from the perspective of "adventures"; Because with the same famous reading "Muttaka", in Coptic and Abyssinian language, it means "bergamot", and this is in line with the atmosphere of the story of Prophet Yusuf (pbuh) that took place in Egypt (South Africa).

The discussion of Muhkam and Mutashabeh verses is one of the most fundamental and challenging issues in the field of interpretation of the Qur'an and Quranic sciences, which has long been considered by scholars of various Islamic sciences among different religions and sects. Using a descriptive-analytical method, this paper has designed and explained the new theory of Mohammad Abed Al-Jaberi on this subject based on verse 7 of Surah Al-Imran and has criticized it. The achievement of the present study is that he did not consider " Muhkam verses" and " Mutashabeh verses" in the mentioned verse to mean words and meanings, but considered them as a formative and external phenomenon. Documentary, textual and semantic objections to the narration which Jaberi has taken as the reason for the revelation of the verse in question, the non-fulfillment of the context conditions for verse 7 of Al-Imran and also the incompatibility of Jaberi's proposed meaning for the word "verse" with the general structure of the verse are among the most important criticisms of his theory.

Lack of morale has always increased the damage caused by bloody and destructive wars, which has intensified with the development of weapons and weapons, so theories of morality in war have been proposed. One of these theories is the "just war" theory, which has been proposed to reduce the human and material damage of wars. This theory, which has a religious origin, has been widely welcomed first by Christian clergy and later by politicians. And raised after the war,. Just war does not include psychological warfare and hostile propaganda, and some claimants of the theory of propaganda (poisonous propaganda) have even allowed war.Due to the lack of religious critique of the principle of this theory and the permission of psychological and propaganda warfare in it, this article has critically and descriptively criticized the principle of theory and psychological warfare in terms of Nahj al-Balaghah and includes the following findings 1. Conceptual deviation of justice 2 Delegated and exclusive justice .3. Falsehood is a critique of the components of a theory. 4. Based on the characteristics of jihadi justice, explicit revelation, observance of justice, guidance and preaching, avoidance of deceit and deception in war have been criticized from the point of view of Nahj al-Balaghah, warlordism and hostile propaganda in the theory of just war.

One of the basic concepts in the words and thoughts of Imam Ali is "unity", as in Nahj al-Balaghah, the dignity and authority of the Islamic nation (Ummah) is emphasized in the shadow of unity. Although the word "unity" is not used in Nahj al-Balaghah as solidarity, there are various combinations and interpretations in the semantic field of "unity".Considering the situational context and the various political and social conditions, it leads the audience's mind towards the vital issue of unity. This paper examines and semantically analyzes the vocabulary and combinations of the semantic field of unity and its concepts and examples. Using descriptive-analytical method and semantics, it has tried to examine and analyze  the semantic components and contextual implications of vocabulary and combinations of the semantic field of unity in two sections of  “ combinations indicating favorable unity” and “combinations indicating unfavorable unity”. It also  examines and analyzes  “collocation relation” to express the fact that  concepts of cooperation, compromise and reform and examples such as ideological, social, political and emotional unity have played a role in the field of  unity and can have a positive or negative semantic load according to the context.

Among the remaining valuable works from Imam Sadiq (AS), there is a letter addressed to the companions in all ages, which paying attention to it and act on it had been emphasized by the Imam. In the present study, this letter has been analyzed quantitatively and qualitatively by content analysis method. Results of this study indicates  the Imam has the most emphasis on the word "obedience". Also the two issues of "communication with God" and "knowing the people of falsehood" are highly emphasized. The themes of this letter can be divided into two categories: epistemological and moral themes. In the epistemological section, In other words, doctrinal themes, considering the conditions of the addressees, issues related to theism, Imamology, and the cognition of people of falsehood have been expressed in a functionalist way in order to preserve the companions intellectual foundation. This functional view is also dominate in the ethics section, which consists of topics related to individual ethics and social ethics. As it can be said this letter is in fact the planning of practical principles and strategies for preserving and empowering the companions through synergy and unison.

The validation of hadith has an important place among the scholars of hadith. By using the criteria of critique of documents and texts, they try to distinguish original hadith propositions from hypothetical or pseudo-hadith propositions. It seems that so far no attention has been paid to the typology of the propositions of the hadith, except for the fake hadith. As a result of applying the criteria of hadith criticism, it has not been able to refine some hadith propositions similar to the original hadith propositions. Hadith-like propositions are one of the types of hadiths. This article seeks to express the components and origins of hadith-like propositions. Using a descriptive-analytical method, the author came to the conclusion that one of the pseudo-hadith ,is the propositions of the hadith. Among the phenomenal factors of these propositions, we can mention the verbal beliefs, the importance of the subject and the wrong adaptation.

The purpose of this study is to analyze the content of Umm Salma's narrations in Shiite sources, the result of which can be a reflection of her intellectual concerns during the six decades of the early history of Islam. To achieve this goal, all of his narrations in Shiite sources are compiled in 97 narratives and analyzed by content analysis method with quantitative and qualitative approach as an interdisciplinary method for extracting, classifying and weaving categories. have taken. From the results of the research, in addition to the abundance of the volume of narrations and determining his narrations and narrative documents and explaining the main and secondary subjects in his narrations, it can be acknowledged that Umm Salma in her narrations to all matters of belief, religious rules, ethics, The prayers deal with historical, personal, and social issues, but the main concern of his narrations is the discussion of religious issues, especially the expression of the virtues and virtues of the Ahl al-Bayt (AS), especially the virtues of Ali ibn Abi Talib (as). In his intellectual views, the oppression and abandonment of the Ahl al-Bayt after the death of the Holy Prophet (PBUH), the rule of the three caliphs and the Umayyads and Religious views of Shiite authors found

The Mus'haf of Imam Ali (as) with its unique interpretive and discounting features has long been considered by commentators and scholars of Quranic sciences. However, there are reports in Sunni narrative sources in the form of answer to question and sermon from that Great Imam is quoted, which not only diminishes the value of that Mus'haf but also damages the scientific character of that Imam. Accordingly, the present study has been organized by relying on narrative types in order to validate this category of reports. Weakness of document, successive individuality in documents, strangeness and delusion, as well as textual agitation in addition to conflict with historical and narrative facts, conflict with the category of Imamate and guardianship of Imam Ali and his scientific position along with various other evidences and proofs, make the unreliability and possibility of fabricating this narrative more apparent.

In some Shiite books, there are traditions about forbidding theology(Kalam). These traditions have led a group of Shiites to think that theology(Kalam) is not useful and has not been condemned by the Shiite Imams. Studying the traditions on this subject and paying attention to the biography of the Shiite Imams shows that the Shiite Imams were among the great theologians in their time. They have had debates with scholars of other religions. Shiite imams trained their students to face the opposition. Debates were sometimes held in the presence of imams. Therefore, Shiite Imams believe that knowledge of theology(Kalam) is useful .But sometimes at certain times, certain topics, certain people and certain circumstances forbid debating. Some of the traditions  condemning theology(Kalam) are also related to incorrect methods or fruitless discussions and are not specific to the knowledge of theology(Kalam).