دانشنامه علوم قرآن و حدیث
پیاپی 11 (بهار و تابستان 1398)

The book Man La Yahdhra al-Faqih is one of the four authoritative sources of the Shiite hadith collection written by Sheikh Saduq in the fourth century AH. The book begins with jurisprudential chapters that make up most of the book’s topics, and was in fact written at the request of one of Sheikh Saduq’s contemporary scholars, who asked him to acess a book on jurisprudential issues if it did not reach the jurist. The author arranged various chapters of jurisprudence based on his fatwa, which used the hadiths of the infallibles to express his views. In this book, the method of writing his fatwas can be categorized carefully. This article uses descriptive-analytical method after collecting the required information through the library, and by classifying them, it has found the method of Sadiq fatwas as follows: 1- Based on the degree of acceptance of the fatwa; 2- Writing a fatwa in the form of benefiting from hadiths.

In recent years, one of the favorite topics of Islamic thinkers and clinical psychologists has been the study of the concept of self-esteem. According to common definitions, self-esteem is a sense of worth. This feeling comes from the sum of our thoughts, feelings, emotions and experiences throughout life. All people, regardless of age, gender, cultural background and direction in life, need self-esteem. Having self-esteem leads to other human virtues. In fact, self-esteem affects all levels of human life. Psychological studies indicate that if a person does not acquire sufficient self-esteem, especially in young people, broader needs such as the desire for creativity and initiative, progress or understanding of potential talent are limited. A person with high self-esteem enjoys better mental health, and in contrast, a person with low self-esteem and considers himself incapable and worthless and suffers from many mental disorders and lacks problem-solving skills and a healthy life. The present article seeks to examine the concept of self-esteem according to existing verses and traditions and to adapt these concepts to the views of contemporary clinical psychologists.

In the methodology of interpretation, there are two methods of external interpretation and internal interpretation. External interpretation is based on customary and logical meanings, and internal interpretation is known among Sufis and mystics as mystical interpretation. In the field of epistemology, mysticism has relied on taste and enlightenment in discovering truth more than reason and reasoning. Mysticism has two cultural and social aspects, and Sufism is the social manifestation of mysticism. Mystics use interpretation in the inner meaning of the Qur’an as opposed to interpretation, which is the outer meaning. The way to reach interpretation is not considered as intellect, but as discovery and intuition, which the seeker achieves different understandings and interpretations according to the difference of circumstances and times, and the difference of degrees of conduct. The Sufi and mystical currents in the interpretation of the Holy Quran are different based on the ideas that have ruled the mind, thought and practice of the Sufis and mystics in each period. Sufi commentaries are distinct from other types of commentary, both in terms of content, which is a reflection of their thoughts and ideas, and in terms of the variety of styles, which range from philosophical ideas to popular sermons and literature to narrative and poetry. Therefore, throughout history, the Sufi and mystical interpretive current, on the one hand, has always been considered by the commentators of the Holy Quran in order to respond to the epistemological needs of the audience and its spiritual and educational aspects, and on the other hand, due to deviations in mystical interpretations, they have had some problems and misinterpretations in the basic principles, methodological and final areas. In this study entitled “Pathology of Sufi interpretation of the Holy Quran”, these problems will be examined.

God has spoken in many verses on economic issues. Topics such as zakat, charity, usury, lending, etc. In the meantime, promises have been made in some of these verses. The present study seeks to find examples of economic promises and express their content in the expression of Allameh Tabatabai. According to studies based on descriptive-analytical method, the results indicate that the examples of such promises are divided into several categories, some of which are in conflict with other topics. The findings of this article divides Allameh Tabatabai’s valuable statements on the subject into two parts: in the first part, examples of economic promises and in the second part, the content of such promises are examined. In stating Allameh, God has given the strangest promise to those who do not neglect the remembrance of God and praying and paying zakat; and that is that in return for every righteous deed they have done, He rewards them for the best deed in that issue, but also higher and greater than it (He may pay them their full reward and enhance them out of His bounty).

Sayyed Mostafa Hosseini Tabatabai was born in 1314. He is one of the Shiite Qur’anists; the Qur’anists are those who deny the extremism of the hadiths. He criticizes some Shiite principles that show that he is under the influence of some principles of the Sunnis. He does not consider issues such as recourse to the Ahl al-Bayt (as) and pilgrimage to the Ahl al-Bayt to be correct. He knows that he considers only Eid al-Fitr and Eid al-Adha as Eid al-Islam. He practices Sunni jurisprudence, and some of his books have been published in Saudi Arabia, and some Saudi-owned and Sunni websites publish his works electronically. All of the above indicate that Mustafa Hosseini Tabatabai is influenced by Sunnis.

Ahmad al-Hassan, a native of Basra and a graduate of the seminary of Najaf Ashraf in 1423 AH / 2002, claimed to be the viceroy and son of Imam al- Zaman and considered himself a promised Yamani, who has a duty to warn seminaries from ignoring the Holy Quran and forming the Islamic government. Ahmad al-Hassan’s companions have been able to attract followers for him by incorrectly quoting the hadiths of Mahdism and by distorting them. The basis of their invitation is a narration from the Prophet which refers to the existence of the twelve Mahdis after the twelve Imams (Peace Be Upon Them); and Ahmad al-Hassan claims that he is the first Mahdi out of the twelve, while in the Shiite narrations the twelve Mahdis are the twelve Imams (Peace Be Upon Them). In this article, we have examined this narration and some of its evidences, and we have invalidated Ahmad al-Hassan claims about this narration.