مجله تحقیقات علوم قرآن و حدیث
سال نوزدهم شماره 4 (پیاپی 56، زمستان 1401)

Commemorating and mourning the death of divine saints (walīs) and expressing happiness in their births is a religious and social rite that is the focus of human attention in most human cultures and religious customs. This matter arises from natural and conscientious matters; Because people respect everything that is related to the beloved and keeps his memory alive, and it is important to them. If this is in line with the love of God and also the amity of those whom God has made it obligatory to love, then it is considered an example of worshiping the Almighty God. As in the verses of the Holy Qur’an and the biography of the Holy Prophet (PBUH), and the Infallible Imams (AS), the birth and death of divine saints are also relevant, for believers it is inspiring to follow and rely on their enlightened path. Analyzing the concept of worship and examining the proofs of the permissibility of commemorating the birth and death of divine saints from the perspective of the Qur’an and hadiths, it becomes clear that these customs are examples of worship; Because, according to the teachings of the Qur’an and Sunnah, the friendship of those nobles has been explicitly commanded and honoring the times and places that are attributed to those great saints is bowing to the command of God on their affection. Finally, as the command to love the Ahl al-Bayt (AS is not limited to a specific time, the passage of time does not reduce the importance of such ritual worship.Keywords: honoring divine saints, births, deaths outcomes of love

There is a group of narrations about the battle of Banī Qurayzah about the killing of one of the leaders of this tribe named Zubair Ibn Bātā, which has been narrated from Urwah Ibn Zubair, Ibn Shihāb al-Zuhrī, and al-Wāqidī. According to these narrations, Zubair Ibn Bātā was released by Thābit Ibn Qays, but after his release, he asked to be killed and then the Muslims complied with his request. In this article, the narrations related to this incident were examined using the Isnad-cum-Matn analysis method, concluding that the second part of the narration, i.e. Zubair was killed, has been fabricated and added to this narration; because there is earlier information containing that Thābit Ibn Qays set Zubair free in return of an owe. This is completely consistent with the first part of these narrations. In addition, Zubair was a free man when being killed, and his killing is not subject to captive legal rules but is considered murder which is forbidden in Islam. According to this study, the distortion was probably done by al-Zuhair in the first quarter of the second century. This distorted narration has been used in various ways in the jurisprudence of some jurists of the Islamic school of thought since the end of the second century in issuing a sentence on a captive. Keywords: Tradition Criticism, Banī Qurayzah, Isnad-cum-Matn Analysis Method, Zubair Ibn Bātā, Killing a Captive

One of the issues that are neglected in the history of the interpretation of the verse “lā yus’al” (Anbīyā’: 23) is not distinguishing between descriptive and normative approaches. To clarify the verse, this article explores the question that “whether the phrase of “lā yus’al ‘ammā yaf'al” (God is not questioned about what He does) is only a recommendation and expression of normative dos and don'ts for "prohibition" of asking about the divine act, or can it contain a descriptive and news message to talk about the real world and prohibiting the question of God’s actions?” The answer depends on two sub-questions: a) What is the basis of the unquestionability of God's actions? To find this basis, we use conceptual, systematic, and propositional analysis. b) With what purpose does the verse express the unquestionability of divine action? We seek the answer by examining the context of “lā yus’al ‘ammā yaf'al” in the semantic context of Surah Anbīyā’. The results show that the question of objection in this phrase is a process that implies different stages of “evaluation,” “blame and protest” and “reprimand and punishment.” Therefore, in the context of a descriptive approach, the verse may include the message that none of God’s servants can (not that they should) ask about God’s actions. Also, this phrase may indicate a directive prohibition of “interrogative question” about the end of divine actions. This prohibition (in the form of news) refers to the limitation of the perceptive realm of servants as questioners and their lack of knowledge of God.

Phrases in which “laysa minnī/missā” (not from me/us) and so on occur repeatedly in Shiite narrations (hadith), imply the meaning of not being among the followers of the prophets or the Imams. The issue of what kind of red lines have been drawn for Muslims, leaving out of which leads to the destruction of the leader-follower relationship, has made these narrations worthy of double attention. To better understand this category of narrations, this research analyzes them qualitatively and uses the theme analysis method to reach the theme network of these narrations. Then, it reaches the hidden pattern in the narrations based on religious, moral, and social red lines based on the Infallible (AS) in the narrations. The hidden pattern in the hadiths may be seen as the destruction of social capital in two dimensions, attitudinal and behavioral, which are caused by the lack of communication between believers, disobedience to the Imam, and the loss of the dignity and security of the Ummah. In general, it seems that the narrations of laysa minnī/minnā in the Shiite hadiths express a coherent system of red lines in the attitude and behavior of believers, which protects the boundaries of Shiite Muslim identity while centralizing the Innocents (AS). Finally, the authors conclude that the destruction of social capital in two attitudinal and behavioral dimensions caused by the lack of communication between believers, disobeying the Imam, and the loss of dignity and security, is the key and central theme of this group of traditions.

In the present study, with a review of Mulla Sadra's ontological foundations in a descriptive-analytical method, in addition to examining the effect of each of the foundations of transcendent wisdom on the interpretive interpretations of Shakeleh (form) verse, it is aimed to see how could they have been used in Sadra's aesthetic discussions. According to Mulla Sadra, the image of God is beautiful names and attributes, existing in the essence of his existence. The form of creation is the full manifestation of all the names of the divine goodness, which has an eternal origin, and in every moment, a dignity of things and the womb of the original belly of the best of creators appear in the good system. The primary form of man is the God-given nature that man, with the power of intellect and free will and by repeating attributes and habits, forms the secondary form of his existence in the shape of Crimean or ugly attributes, bringing Paradise or Hell for every man according to his worldly and otherworldly situation, and then creates and leads him to the highest or the lowest level. The purpose is to show a part of Sadra's aesthetic interpretation so that the research results can be used in educating the individual and social structure of educators. One of the many uses of research is to explain the issue of criminal justice; In other words, the beautiful form of purgatory and the hereafter is the result of orderly causal actions and good morals in the penetration of worldly forms.

In the 17th verse of Surah Hood, the Shiite and Sunni commentators have expressed different views regarding the example of "Sāhib Bayyina" and "Shāhid". The main reason for this difference is their different approach to exegetical traditions of Ahl al-Bayt (AS), Companions, and Followers; Shi'as accept only words of the Infallibles (AS), and due to the lack of innocence in Companions and Followers, they do not rely on their words. in contrast, Sunnis consider the words of the Companions to be authoritative and effective. Since this difference has a significant effect on the correct understanding of a verse, this research aims to achieve the correct interpretation of these examples, based on a descriptive-analytical method. Accordingly, after mentioning the commentators’ point of view on the examples of "Sāhib Bayyina” and "Shāhid”, both the Shiite and Sunni exegetical narratives are mentioned and examined to reach the best opinion. Findings show that the exclusive example of "Sāhib Bayyina” is the great Prophet (PBUH); the narrations introducing the example of Sāhib Bayyina as the Prophet, are reported from the Infallibles (AS), in addition to their fame and abundance. But traditions introducing the example of Sāhib Bayyina as a believer, are attributed to a Follower exegete, which cannot be the same as an Infallible interpretation. Also, regarding the example of “Shāhid,” examples such as the Qur’an, the Messenger of God, the tongue of the Messenger of God, Gabriel, or Malek confirming the Prophet, are not accepted, because of their weak sanads, a contradiction to the appearance and context of the verse, and incompatibility with the meaning of the verse. Rather, according to authentic narrations, the correct example of the “Shāhid” is the divine hujja. This verse expresses the infallibility, successorship, and imamate of the Imams.

Contemporary studies on the history of moral thoughts in the Islamic world are more focused on the recognition of philosophical moral thoughts from the 2nd century AD onwards, and in them, less attention has been paid to the historical study, typology and classification of opinions that are not included in the framework of the philosophical tradition of the Islamic world. Often, the origin of the moral thoughts of Muslim scholars reflected in the philosophical tradition is sought somewhere outside the Islamic world. A critical look at this approach requires that we present evidence in favor of the continuity of moral theorizing in the Islamic world from the oldest period, the age of the Companions of the Prophet Muḥammad, and answer the question of theoretical basis. So we have to ask which theoretical basis can be used in order to recognize the ancient moral ideas of Muslims in the age of the Companions. In other words, we need to know how to recognize moral theories presented in formats different from the system of philosophical ethics and therefore remained unknown. To achieve this goal, it is necessary to show the reasonableness and significance of tracing the moral thought in the era of the Companions. Also, we have to answer the question of how it is possible for the Companions to become the promoters of different opinions and schools despite their participation in the discipleship of the Prophet Muḥammad. In the same way, we must express the method of gathering resources and data analysis strategies in accordance with this goal. The current feasibility study has been carried out with the aim of answering the aforementioned questions in order to create a theoretical basis for the analysis of the history of the moral thought of the Companions era. As we will see, we can expect the formation of different moral schools in the era of the Companions; Schools that can open a way beyond their recognition based on the proposed method in this study.

The current trend of increasing environmental inequality, the process of its degradation, and the culture of encouraging more consumption suggest the need for a change in the human attitude towards nature and his relation to the environment. Such a change needs the emergence of a society that has analyzed, recognized and sought to change its discourse stories. Taking refuge in the discourse stories of the holy books, including the Holy Qur’an, provides the ground for a change of attitude. The main question of this research is “what is man's relation with nature and both of them with God in the Holy Qur'an and how are these relations manifested in the language of the Qur'an?” The basic presumption is that the lack of attention to spirituality in the relationship between humans and the environment is the root of many destructions and destructions. The research method is discourse analysis in the framework of ecological linguistics based on the analysis of linguistic "stories". The term "story" here is not of the usual type of novels and anecdotes but is the cognitive structure behind the discourses. The linguistic analysis method is also the desired mechanism of environmental linguistics based on the eight components proposed by Stibi (2015). The research aims to show how the Holy Qur’an condemns the consumeristic human identity by using language and presenting linguistic/discourse stories and promotes a monotheistic worldview. The results of the analysis show that in the text of the Holy Qur'an, a monotheistic worldview prevails, according to which man is recognized as a trustee in nature and does not have the right to enter and occupy its parts without condition. It is also proved that all elements of nature have intrinsic and moral value. The innovation of the research is that it uses a specific linguistic approach and analyzes the discourse.