نشریه مطالعات قرآن و حدیث
سال هفدهم شماره 2 (پیاپی 34، پاییز و زمستان 1402)

The Holy Qur'an is the main source of the Islamic religion, and for this reason, Muslims have been trying to understand it for a long time. The important point here is that non-Arabic speaking Muslims were forced to use translations of the Holy Quran due to their language barrier. The problem here is that in some cases, translation does not have the possibility of transferring the entire concept to the target language, therefore, the general translations of the Holy Quran are facing some inadequacies. One of the topics mentioned in the Holy Quran is despair. In the Holy Qur'an, two articles "Qunt" and "Despair" are used to refer to this issue, which naturally have differences based on the principle of divine wisdom and the linguistic principle of linguistic economy, while in the Persian translations below these two words are equivalent "Disappointment" is used. In this research, we intend to answer this question through library studies and the use of semantic methods, what is the difference in meaning between the two words "qant" and "despair" and what new equivalent can be suggested for them? It should be noted that despite the great importance of this question, no such research has been conducted so far. From the results of the current research, we can also point to the suggestion of translating "disappointment-turning back" for the article of Qant and assigning the equivalent of "disappointment" to the article of despair. did

One of the important and fundamental factors in the stability and efficiency of political systems, which has been considered in political philosophy and the history of the development of political thought among thinkers in this field, is the issue of efficiency and competence of managers and agents of the Islamic society. In the government of Imam Ali (AS), serious attention has been paid to the selection and installation of competent and capable managers. From the point of view of political sociology, special attention has been paid to the social, economic and religious base of individuals as well as moral, religious, specialized and scientific criteria for the selection of managers in the government of Imam Ali (AS). Accurate and disciplined selection of government managers will have an undeniable role in the stability and durability of political systems and popular legitimacy of governments. Therefore, it is necessary to pay attention to the selection of efficient and competent managers in Islamic management. This article, with the method of analytical and descriptive study of hadith and historical texts, tried to explain the indicators and criteria for the selection of managers and government agents in the political thought of Imam Ali (AS), in the second stage, the role and effect of these criteria on the stability and durability of political systems. to pay The final results of the research show that no political system can be effective in achieving its goals without competent and resourceful managers, and in this regard, there is no difference between religious and non-religious governments.

In the narrative sources, both sunnis and shiis, there are narrations about the Prophet’s mistake in prayer. These traditions have been transmitted with different matns and Isnads. Most of the shia scholars citing several reasons have considered these traditions fabricated. In this article, using two methods of dating hadiths (Isnad analysis, Isnad-matn analysis) the historical and geographical origins of these traditions have been determined then in the second step using the conclusions of the first step, social-political situation of fabricating and spreading these traditions have been analysed.  The findings show that these narrations were initially forged by Abū Huraira and published in Medina to justify the caliphs’ mistakes in the prayer. Then some intentional or unintentional changes have been made by some of the transmitters of the next generations. It is worth noting that in the Ibn Sirin’s recension it is emphasized that the two first caliphs witnessed the incident. The aim of this emphasize might be making some virtues for the two first caliphs. In the narrations attributed to Ibn Mas'ud, with the fabricated isnads the Prophet’s mistake has been justified by the emphasize on this issue that the prophet is one of humankind. The aim of this recension could be responding to the prevelant belief among Shia in Kufa that the prophet is immune from any mistake.

Taqiyyah is one of the most important beliefs among Shia hadiths, which has been used by Islamic scholars as one of the solutions to resolve the conflict between the traditions. Among the controversial debates about taqiyyah is its extent and how to apply it among the hadiths. Some scientists ,however, have considered a significant role and others a limited one for it. The basic question of the current research is to what extent the conflict between hadiths has been influenced by taqiyyah and how much of these conflicts have appeared in Shia hadith books. Ayatollah Sistani has tried to discuss the hadith dispute and its connection with taqiyyah with a new perspective. The reason why this research is focused on his opinions is to examine the reasons and how to adopt a minimalist approach by him in the scope of the application of taqiyyah among Shiite doctrines, as a result of which the circle of components of taqiyya was reduced and the possible consequences of its expansion in It is limited among Shiite traditions. The study of his works shows that issues such as: "Determining the limiting components in the definition of taqiyya", "Belief in the ability of the Companions to identify taqiyya and refine hadith books from it", "Emphasis on factors other than taqiyya in creating conflicts in hadith", "Historical context Life of the Imams (AS)" and "Emergency and Temporary Conditions for Taqiyyah" etc. are among his reasons for the mentioned point of view. The reasons of this point of view try to rule out the role of taqiyyah in hadith conflicts; An issue that has been criticized by the authors of this article in some cases, and it is not possible to fully accept their point of view.

Lady Fatima al-Zahra’s Tasbihat have always been of great interest and importance to Muslims, enjoying an exceptionally high status and prestige. These invaluable Tasbihat were certainly granted to Lady Fatima by the Messenger of God and there is no doubt regarding their issuance and the famous details of their composition (34 times God is Great, 33 times Thanks be to God, 33 times Glory be to God). While emphasizing the authenticity and certainty of the noble issuance of Lady Zahra’s Tasbihat, the present paper takes a descriptive-analytical approach to analyze and critique a report considered in Sunni hadith and jurisprudential sources as the context of issuance of these Tasbihat. Along this course, after critiquing the chain of narrators and implications of this report, the perspectives of scholars of both sects towards it are compared and analyzed, concluding in results. The results of this research are that firstly, the report regarded in Sunni sources as the context of issuance of Lady Fatima’s Tasbihat, due to numerous evidential chains of narration, textual, and extra-textual reasons, lacks credibility and its text has been distorted and forged in various Sunni sources and books. Secondly, the goal behind these distortions has been to justify the confiscation of certain rights such as Fadak, Lady Fatima’s inheritance from the Prophet’s financial legacy, and especially the usurpation of the Ahl al-Bayt’s lawful Khums share by the caliphs. As a number of Sunni theologians have tried to justify the behavior of the first two caliphs regarding confiscation of the Ahl al-Bayt’s Khums share by referring to this report.

Problem: Famous Islamic scholars throughout the history of interpretation think that word distortion occurs in the New and Old Testaments. In the contemporary era, the evidence of this opinion has been challenged, Especially, the presence of verses confirming, in the Holy Quran, has made the issue difficult. How can one believe that the the New and Old Testaments are falsified and at the same time acknowledge it And considered the contents of the Torah to be authoritative? Islamic texts (Qur'an and hadiths) do not have a clear and decisive approach in this matter. In particular, the Holy Qur'an has extensive and suggestive verses about the distortion of the Torah and the Bible. But he has adopted a positive position regarding the holy books before him, especially the Torah and the Bible that existed at the time of Prophet Muhammad.In Islamic teachings, the Torah and the Bible are the books of revelation and revelation that were revealed to Prophet Moses and Jesus. Not books written by humans.An independent article focusing on the position of Shia hadiths on this issue has not been published, All the narrations below the verses of confirmation refer to the existence of the signs of Prophet Muhammad's mission and the completeness of the proof against the Jews based on the books they have. hadiths also indicate the occurrence of distortions in all subjects in the New and Old Testaments. The meaning of the texts is that “despite the distortions that occurred in the the New and Old Testaments, regarding the evangelization of Prophet Muhammad, the existing distorted versions also have themes and signs that end the argument against the Jews and Christians”. On the other hand, due to the loss of the evidences of the early days of Islam and the incompleteness of the correct interpretations of the covenants, it does not seem that the current books with the common interpretations are conclusive evidence against them. Method Refer to a library source in the field of Qur'an and Hadith interpretation, analyze themes and try to combine evidence with conflicting themes.

The miracle of the Quran is one of the oldest and most frequent issues in Quranic and theological studies. In the meantime, the morphology of Ejaz has received more attention than other dimensions and its understanding is mostly limited to a specific elite audience. This research aims to analyze the qualitative content of a collection of verses containing a dialogue between two opposing and agreeing points of view about the verses of the Qur'an, with a new approach to analyze the quality of the understanding of the miracles of the Qur'an for the general audience. The findings of the research show that the Qur'an relies on the dialogue style in expressing the issue of the verses of the Qur'an and special implications in this context. "Guidance" is the most central feature of this miracle. The specific guidance of the Qur'an is not mere knowledge that is separated from faith and belief, but it is a kind of inner arousal that makes a person believe and yearn for a truth; The nature of this guidance is such that its realization requires and is accompanied by the understanding of the verses of the Qur'an. The verses (miracles) of the Holy Qur'an can be formulated as "repulsive miracles" and "gradual miracles". The manifestation of the repulsive miracle of the Qur'an is in the "lint of the heart" and this phenomenon occurs in the "individual field" and the manifestation of the gradual miracle is in the "distraction of hearts" and this phenomenon occurs during a certain process in the "social field" which can be transformed into a social manifestation. He explained the miracles of the Qur'an. The main factor in this event is emphasizing the "linguistic identity" of the Qur'an through "recitation and listening". "Dialogue with the Qur'an" is a skill that, using it in the right situation, can be an effective method in the appearance of the repulsive miracle of the Qur'an to the general audience and the foundation of its gradual miracle.

The issue of Christians' belief in the divinity and goodness of Jesus (pbuh) - in the sense that they call this divine prophet God, the son of God, or the son of God - is one of the most important issues that commentators of the Holy Quran have tried to criticize. In this research, we intend to examine the evolution of the Qur'an commentators' opinions in addressing and criticizing this issue and show what changes have been made in the commentators' understanding of this historical concept. The results of the research show that the commentators of the early period only disproved this theory, and the commentators of the middle period, by emphasizing the explanation of the verses and without referring to the Christian religious sources, only limited themselves to the irrationality of this theory, but the commentators of the contemporary period, while carefully examining the sources of Christianity and talking with their scholars, they have tried to show the time and how to create this belief deviation in Christianity and express the reasons for its cancellation in a documented way.

Hariz bin Abdullah Sajestani, a great and famous narrator of the 2nd century, wrote a book called al-Salat book, which has attracted the attention of other narrators and hadith scholars after him. His book was considered as one of the trusted and reference books for hadith books after that, and the hadiths of that book have been published and spread among hadith books. This book existed at least until the Middle Ages, but despite its great importance, it has been lost and only its hadiths exist in the narrative books of different centuries in the Shia hadith heritage. Due to the possibility of reconstructing the missing texts, it is possible to reconstruct this ancient textual heritage. And since the evaluation of the validity of the hadiths is done according to the criterion of the late Sanadi-Rejali (The science of hadith and Document research) review, and this criterion for evaluating the validity of the hadiths was different from the ancient criterion for the validation of the hadiths, which was base of that ,the source and origin of the relevant narration and the available evidence. Therefore, the presence or absence of the origin and source of the investigated narrative is important. And in case of existence or reconstruction and revival of that writings, in order to measure the validity of the hadith, in addition to paying attention to the modern criteria, we can refer to the criteria of the past. And it is possible to evaluate the hadiths according to the evidence, including the authentic source of the work. And in the case of al-Salat book , more credibility was given to those hadiths. This article deals with the possibility, benefits and method of restoring this missing hadith book.

In the field of anthropological topics, various issues have been raised, and knowing the perfect human being and examining the characteristics of a desirable human being are among the most important of these issues, because it is rooted in the natural human desire for perfectionism. For this reason, all human religions and schools have tried to define the perfect and desirable human being and to calculate its special characteristics. In this research, we tried to draw the most important characteristics of a perfect human being from the perspective of the Holy Quran and the school of humanistic psychology, using the method of comparative study within religion, and examine the similarities and differences of the opinions presented. The findings of the research show that in the humanistic approach and in the hierarchy of needs, factors such as satisfying the need for security, matching one's experiences with self-concept, self-acceptance, positive self-esteem, freedom from the past and the future cause a sense of peace and security in the life of a complete human being. While in the Quranic approach, being a believer and being in the safe fence of faith in God, relying on him, following religious orders and living according to divine principles lead to self-confidence, liberation from the past and future, and as a result, a sense of security and It calms down.

God's formative education is man's education through formative factors beyond his control, which can be the basis for deriving human-to-human education methods. The purpose of the present research is to explain some methods of human education based on God's formative education. To achieve this goal, this research has used the descriptive method and analysis of Quranic verses. The verses of the Holy Quran indicate that human formative education has three general stages. , is special. each of which has several educational bases. Following these three stages of educational education in the Quran, 15 educational methods have been extracted and explained for educators, which include:: Intellectual education, paying attention to the necessity of establishing and creating a suitable platform as well as paying attention to natural feelings, constantly reminding of blessings, the need to pay attention to the developmental aspects of affairs and trials and tribulations, and paying attention to the thought of death and observing the results of actions for the general stage. Accepting and recognizing weaknesses, creating peace and strength of heart, timely support and advocacy, evangelism and encouragement for a special formative education level. And also the educational method of creating love in the shadow of increasing insight and wisdom, giving responsibility and taking over for the special stage.

Verses 6 to 8 of Surah Al-Duha, in the capacity of expressing God's special gifts to the Holy Prophet, have caused many interpretations of these verses by commentators. This diversity and difference arises from the vocabulary used, the structure of the sentences and of course the polysemy of the three verses. Multiple meanings in the verses is a reflection of God's power and wisdom in the selection of words and the arrangement of structures that cause a linguistic unit to have multiple meanings in a single use and in a specific text, and all those meanings can be accepted as God's intention. The purpose of this article is to analyze the interpretation of the sixth to eighth verses of Surah Al-Duha, in the first step, it explains the point of view of the commentators, and then, by analyzing the words used and the structure of the sentences, and examining the interpretive traditions, the appropriateness and agreement of these two in the multiple meanings of the verses proved. This research, which has been carried out with a descriptive and analytical method, comes to the conclusion that interpretive narratives in accordance with the vocabulary and structure of the discussed verses, confirm the possibility of different readings and understanding multiple meanings from them

''The Separated Letters'' or ''The Mysterious Letters'' is one of the important topics of Qur'anic sciences, which has been discussed and explained in many ways. More than twenty different opinions have been expressed about these letters and each one has followed a different path in explaining these letters. Expressing opinions about ''The Separated Letters'' is not exclusive to the old scholars, and in the new era, several opinions have been expressed about these letters. The collection of opinions can be summarized in three categories; The first group believes that these letters are secrets, and refrains from commenting. The second group, although they believe in the secret nature of these letters, but they have commented on these letters, and the third group does not believe in the secret nature of these letters and has given a non-mysterious justification for it. In this article, after expressing some opinions about ''The Separated Letters'', a new opinion has been expressed in this matter; In this new explanation, both the secret aspect of these letters has been preserved and transparently, a clear opinion based on the Glorious Qur'an has been proposed for these letters, which is related to the teaching of ''Al-Kitab Al-Mubyn'' in the Glorious Qur'an. And the claim of this article is that the Glorious Qur'an itself has clearly and of course briefly stated what The Separated Letters are. According to this opinion, these letters are signs of Al-Kitab Al-Mubin.