نشریه پژوهش دینی
سال بیست و یکم شماره 45 (پاییز و زمستان 1401)

The performance of Imam Reza (as) like other innocents (as) has a fundamental role in shaping the speech and behavior of Shiites. It seems that by analyzing his reasoning in Marv's Hadith, according to the theories of linguistics, new insights can be gained. This article is based on the speech act theory of John Searle. This theory was first proposed by John Lee Austin and then expanded by John Searle, and speech act theory is one of the theories that played a significant role in the development of discourse analysis. Discourse analysis is a reaction against the more traditional form of linguistics that focuses on sentence structure and the produced form of the sentence in a certain context is a part of speech, which is called a speech act if it is placed in the concept of production. According to John Searle, the speech act is divided into five groups: expressive, persuasive, emotional, obligatory and declarative. The investigation shows that in the reasoning and argument of Imam Reza (as) there is more expressive action than other actions and other actions are used much less. In other words, in Marv's Hadith, first stating the truth and then persuading that imam has been used the most to arouse people's desire to listen to his words in order to reason and think about divine proof. The matching of the situational context of the hadith of Marv with the types of actions used in the text is a sign of the high power of audience awareness and his deep understanding of the situational context, because the imam's speech is actually his reaction to the deviation of the Islamic society in divine appointing an infallible imam, in relation to the wrong and self-interested policies of the government of the time. The method used in this descriptive survey is analysis in the form of content (discourse) analysis. The unit of analysis is the sentence and it is a library research tool.

Reforming and rehabilitating criminals has been one of the important and necessary topics of society throughout human life. The Islamic penal system, in dealing with crime and criminals, has never been oblivious to its main goal, which is to educate and rehabilitate criminals, and in this regard, it uses the mildest way to rehabilitate criminals in order to enhance the dignity of human rights, and it use different educational tools such as: preaching, avoiding, forgiveness, and repentance, but the most advanced of these corrective educational tools is education and rehabilitation in the form of words with a kind and gentle meaning; like the words of verse 178 of Surah al-Baqarah, which according to the findings of this research, contrary to the misconceptions of the mentioned verse that the verdict of intentional murder is violent, the Holy Qurʾan manages the most violent incident of human society by choosing and arranging the words; and by using words with positive meanings, such as: kindness, mercy, tolerance and etc. especially calling the murderer "brother", while accepting the incident, it tries to solve the problem with moral and educational subtleties. This article, organized in a library method, tries to prove the importance of "language and expression" in the issue of education and rehabilitation in Islam.

One of the types of hadiths is the medical hadiths that have been included in Shia and Sunni sources. In addition to traditions, some scientific sources of Muslims are books compiled by Muslim scientists on the subject of medicine. Since a large part of medical hadiths do not have strong documents; therefore, various views have been proposed regarding the origin and validity of these hadiths. On the other hand, due to the subject of these narratives, which is among human knowledge, there are three assumptions about the content of ancient medical texts and medical hadiths. In a pessimistic view, the main form of medical hadiths are fake texts that are based on medical sources and entered into the hadith collections by attaching documents to them. The opposite view is the compilation of medical sources based on medical hadiths; that is, in general, the knowledge of medicine was formed based on the medical hadiths of the Prophets and by removing their documents. The third possibility is the separate nature of these two groups of sources, which are formed from two different origins, and if it is proven, the invalidity of the first two hypotheses will be revealed. A comparative study between these two groups of sources is necessary to discover the correctness of the third assumption. The existence of similarities and differences between these two groups of sources, which is the result of a comparative study, shows the correctness of the third assumption.

Belief in reincarnation has a prominent effect on the appearance of Qāim in the view of the Nasirites. They believe that evildoers, after they leave the human form, take the form of inanimate objects, plants, and animals, and this torment continues until the reappearance of the Qāim. After reappearing, they take their human form and are killed by Qāim until streams of blood flow. From the point of view of Nasirians, Shaykhayn also enter the worlds of reincarnation after death and are constantly tortured. They will be judged after the reappearance of the Qāim and will be subjected to the most severe punishment. This research, by examining the sources of pre-Nasiri and Nasiri exaggerators, shows that since the end of the second century, the discourse of Sheykhin punishment has existed in Kufic exaggerators circles, and then in the works of Hossein ibn Hamdan Khasibi, the leader of the Nasirians, it is highlighted with many details. After him, his students have recreated this theme in new formats. Examining the text and narrators of these narratives shows that exaggerated ideas as well as populism and anti-Arabism played a significant role in the formation and fattening of this discourse. This research has presented its results with the method of content analysis by going through steps such as data collection, categorization and coding of narratives, their quantitative and qualitative comparison, and the review of textual attributions of narratives.

Hijaz society had many laws before the revelation of the Qurʾan, whose institutionalization indicates the existence of levers to enforce the law. With the revelation of the Qur'an and the reform of the society's culture, a fundamental change took place in the society's perception of the law and, accordingly, the guarantees of law enforcement. This research has answered the question of what method and approach the Qurʾan had in the process of changing the guarantees of the law enforcement of the society of the revelation era, in a documentary and descriptive-analytical way by examining related verses and historical books. For this purpose, firstly, through examining the religious and social conditions of this society, "security", "utilitarianism" and "superstition" were revealed as the levers of the law in the ignorant society. Then, the Quran's method in changing the society's perception of the law through "the custom of unity and brotherhood", "the custom of science and rationality", "revitalizing human feelings" and "breaking taboos and seeking justice" was explained as the basis for the transformation of executive guarantees. At the end, the effect of the Qurʾan's approach in reforming the nature of the executive guarantees of the ignorant society and the formation of "internal guarantees" and "general guarantees" in the Islamic society were explained.

Ibn Abi al-Hadid Muʿtazilī, as the most famous commentator of Nahj al-Balāghah, organized his own book called "Sharh Nahj al-Balāghah", which is considered one of the best commentaries of Nahj al-Balāghah, in order to explain the words of Amir al-Muʾminīn, he used methods so that the explanation of the words would be pleasing to his position, he also has paid special attention in its interpretation, and he has based his explanation on the implementation of rules. This article examines the important methods available to ibn Abi al-Hadid, such as the extraction of Quranic, hadith, literary, historical, theological, and explanation methods based on other sub-sciences in relation to the explanation and interpretation of Imam's words, and it tries to show that in extracting these methods, he explained the words of Amir al-Muʾminīn (as) with principles, criteria and propositions, which is worthy of attention. Also, at the end, many tables and graphs are presented with a statistical view. The sources he relied on are the basis of the use of such methods, which can be concluded that ibn Abi al-Hadid interprets the words of the Imam (as) as a critical mujtahid, and in his ijtihad, he cites the Qurʾan, hadith, literature, history, theology and other such matters; in addition, his three literary, historical and theological methods can be considered special among his methods.

Seyyed Abulfazl Burqai is one of the contemporary Iranian Quranists who wrote the tafsir book Tābeshi az Qurʾan based on the sufficiency of the Qurʾan. In the introduction of his book, he claims that relying on the verses of the Qurʾan and accepting the Sunnah of the Holy Prophet (pbuh) as a detailer of the brief verses of the Qurʾan, he will express the facts without professional prejudices; however, researches show that in the verse Mubāhalah, which is one of the verses of vilāyah, he did not obey the rules of interpretation of the Holy Qurʾan and also ignored the Prophetic Sunnah. Seyyed Abulfazl Barqa'i has made mistakes in his interpretation method to avoid matching ʾanfusanā to Imam Ali (as). He also ignored or neglected some of the rules of interpretation, such as adhering to the principles of conventional and rational conversation, observing Arabic literature, not contradicting the interpretation with the definite tradition, prohibiting interpretation according to his own opinion, and making mistakes in the semantics of the word. His opinion is rejected due to several reasons, including the matching of ʾanfusanā to Amir al-Muʾminīn Ali (as) by non-Shiites, carelessness in finding an analogy for the verse, and not accepting the correctness of the matching of the verse to Imam Ali (as). No independent research has been observed about the criticism of Burqai's opinion about the verse Mubāhalah verse. This research, which is a descriptive and analytical method, investigates and criticizes the opinion of Seyyed Abulfazl Burqai about the verse Mubāhalah.

This article is about the "narrative arguments of the legitimacy of the command and prohibition of the people to the rulers". The commands and prohibitions of the rulers to the people become laws, and people's commands and prohibitions to the rulers often show themselves in the form of criticism and protest. The great influence of this command and prohibition in the society increases the necessity of a reasoned answer to the question of "the argument of the legitimacy of the command and prohibition of the people to the rulers". With an intra-religious view and descriptive-analytical method, at least by citing ten narrative reasons, it can be proved that the people have the right to command the rulers to do what is good and forbid what is bad; including: the necessity for the people not to be afraid of commanding and forbidding the rulers, condemning abandoning the prohibition of the rulers from oppressing, the necessity for the scholars to oppose the heresies of the rulers, encouraging the people to make demands from the rulers, the virtue of expressing truth and justice before the ruler, and the motive behind the movement of Imam Hussain (as) and the lives of the infallible Imams (as). There are conflicting arguments about this; but by examining them, we can come to the conclusion that: conflicting arguments can be combined, and if commands and prohibitions are given to the rulers on their own terms, it is legitimate and no one can take away this right from the people based on religious arguments.

Lexical semantics is one of the subgroups of linguistics and analyzes the meaning of words and sentences of a text and tries to explain the semantic system in a text. Using this method helps the reader to look at the text from the author's point of view and achieve semantic chains, according to the structure of the phrases. Nahj al-Balāghah is a collection of narratives that is known as the brother of the Qur'an. The result of studying the semantics of this narrative text is a better understanding of the meaning of the speaker's opinion. Istiazah is one of the concepts mentioned in Nahj al-Balāghah, which is of special importance due to its connection with epistemological issues. The current research, with the descriptive-analytical method and using simultaneous semantics, is trying to reach the field of meaning of the word istiʿāzah in Nahj al-Balāghah. The conducted investigations show that the concept of "request" is formed from the root of three letters (A and Z) and this word in Nahj al-Balāghah means taking refuge and is synonymous with concepts such as istighāthah and istiʾṣām. Issues such as poverty and misguidance are mentioned as categories that are avoided and sheltered from, and istiʿāzah is allowed only to Allah.

The idea of segregation has always been associated with a narrativeism and anti-philosophy. Narrativeism can be seen in different intellectual trends such as Akhbārism in Shia and Salafism in Sunnis. But narrativeism in the recent period can also be examined in the form of the segregation school. As the founder of the Khorasan School of Education, known as the Segregation School, Mirza Mahdi Esfahani had a different approach to his opponents and many philosophical topics among which we can mention the distinction between philosophical argument and reason mentioned in the verses and traditions. He believes that Allah's authority over His servants is the enlightened intellect that distinguishes between right and wrong and discovers good and bad, not the dark argument which is unable to distinguish its materials. These approaches are the source of assigning the belief of narrativeism in the concept of anti-rationalism to the segregation school. The present article aims to explain the problems of Mirza Esfahani with the descriptive-analytical method, while explaining the views of the critics of the segregation school, and criticize and analyze the problems of critics in this regard.

This article examines the minimum permissible theory of translation of the Holy Quran, from the perspective of the two sects. The Shiites agree on the permissibility of translating the Qur’an. What is understood from the arguments of the Sunnis is that it is not permissible to translate the Qur'an. In this research, which was written using library sources and in an analytical-descriptive method, while explaining the truth of Rashid Reza's fatwa (jurisprudential commandment) that it is not permissible to translate the Qur'an, as well as discovering the effect of conditions and time on this fatwa, for other reasons and evidences we have reached the permission to translate the Holy Qur’an from the point of view of Sunnis. Such as Rashid Reza's action with a group of Egyptian scholars on the translation of the Qur'an, the fatwa of the scholars of al-Azhar University in Egypt on the permissibility of translating the Qur'an, the detailed theory of the permissibility and impermissibility of the translation of the Qur'an, and Zarkashi's statement that the translation of the Qur'an is necessary in some cases. What made most Sunnis to oppose the permissibility of translating the Qur’an is the confusion between the possibility and the permissibility of translating the Qur’an. So, if we take the translation of the Qur'an as a true translation and as a mirror of the entire view of the Qur'an, the Shia does not believe in such a translation, and his opinion is the same as the opponents of the impossibility of translation (the Sunnis). However, minimal translation, which is based on rules, is a matter that reason proves its possible and hadiths confirm its legality.

The Quranic word baqīyatullāh is mentioned only in Surah Hūd among the surahs of the Qur’an. The presence of the mentioned word only in Surah Hūd has caused some commentators to interpret it in the context and content of the verses of Surah Hūd, and others have explained the word beyond the context of the Surah. The analysis of the interpretations and examples provided by the commentators is a matter that has been addressed in this research. At the end, it is concluded that baqīyatullāh means the immortal remnant attributed to Allah the Almighty, has countless examples and includes every blessed and beneficial existence that remains for humanity by Allah's will. Therefore, the things stated in the interpretations of Sunnis and most of the Shia interpretations are only the expression of some examples of this word.