نشریه آموزه های قرآن و عترت
سال سوم شماره 1 (پیاپی 5، بهار و تابستان 1400)

The “resistance economy” is a prudential and restorative economy that has an active role, not passive and neutral, not subject to the hostile activities of international miserliness side, and a clear passage through domestic problems and crises caused by economic chaos. The purpose of compiling this work is to examine the most important strategies of the resistance economy from the perspective of the Qurʾān and ḥadīth. Therefore, this article answers the important question that what are the most important strategies of the resistance economy from the perspective of the Qurʾān and ḥadīth? This research is of library type and with content analysis method. The required data have been collected and analyzed and compiled in order to answer the research question. The findings of the issue show that strategies such as maintaining economic independence, increasing the economic authority of the government, balanced economic development, and the like are available in the form of rational, logical and divine strategies within the sharīʿah (Arabic: شریعه) and can be systematically implemented in the form of operational systematization, which in this study we will explain them from the perspective of the Qurʾān and ḥadīth.

One of the ways to attain calmness and remove unease from oneself according to verses and the aḥādīth (Arabic: احادیث, singular: ḥadīth, traditions and narrations) is to pay attention to the factors of contraction and expansion within human beings, in such a way that by recognizing its various factors can provide real and lasting calmness in order to achieve the factors of spiritual expansion in human beings so that they. This research is based on the method of describing and analyzing information from aḥādīth is going to achieve the factors of spiritual contraction and expansion and its role in creating peace, and for this reason, first the characteristics and truth of the elements of contraction and expansion are examined, and then the types of contraction and expansion, including physical, spiritual, divine and satanic, are explained, so that finally the most important factors of divine and evil contraction and expansion and the role of each in education and depriving of calmness will be studied and analyzed. Among the results of the research are as follows: 1. The truth of the contraction and the expansion are different in different people. 2. The types of contraction and expansion are generally divided into physical, spiritual, satanic, and divine contractions and expansions, each of which plays a significant role in acquiring or depriving them of calmness. 3. The most important factors of divine contraction and expansion are cases such as bringing joy into the heart of the believer, caring for the poor and orphans, resorting (Tawassul, Arabic: توسل) to Ahl al-Bayt (Arabic: اهل ٱلبیت, lit. people of the house) ʿAlayhim al-ṣalātu wal-salām, the Noble Qurʾān, and visiting graves (Arabic: زیاره القبور). 4. The most important causes of satanic contraction and the expansion are such as: not respecting the rights of people, desecrating the sanctities of the world (impious), and the presence of jinn and mankind devils.

Methodological studies of Qurʾānic exegesis (Arabic: تفاسیر, tafāsīr is the plural form for tafsīr) are one of the necessities of research in the field of Qurʾānic studies, which in addition to helping to better understand and make more use of these tafāsīr, also provide the ground for a more accurate pathology of these works. This article, by collecting library resources and a descriptive-analytical method, compares the two tafsīrs of al-Durr al-Manthūr Fi Tafsīr Bil-Maʾthūr (Arabic: الدر المنثور فی التفسیر بالماثور, lit. is the scattered pearls: intertextual exegesis) and Jāmiʿ al-Bayān ʿan Taʾwīl āy al-Qurʾān (Arabic: جامع البیان عن تاویل آی القرآن, lit.  is the collection of statements on the interpretation of the verses of the Qurʾān) and tries to more accurately identify their method. These two mufassirs (Arabic: مفسر; plural: Arabic: مفسرون, romanized: mufassirūn, commentators) have a common opinion in adhering to the narrative exegetical method, but the exegetical method in al-Durr al-Manthūr is pure narrative and Jāmiʿ al-Bayān is religious circumstantial narrative (exercise of opinion). In addition, there are differences that can be seen in the exegetical books of these two commentators for the use of the tafsīr method, aḥādīth (Arabic: احادیث, singular: ḥadīth, traditions and narrations), the permissibility of ijtihād (Arabic: إجتهاد) in the tafsīr of the Noble Qurʾān, et cetera. This article after semantics and the literature review of the research introduces two tafāsīrs, expresses the interpretive method of the two mufassirs, the advantages and shortcomings of the two tafāsīrs, and finally, methodological and fundamental differences and commonalities between the two tafāsīrs.

The social health is one of the aspects of health, which is doubly important for young people, because of their capacities, and one of the components of social health from the Islamic point of view is calmness, hope, and vitality. It seems that one of the most important factors that helps to create and strengthen this component in young people is resorting (Tawassul, Arabic: توسل) to Ahl al-Bayt (Arabic: اهل ٱلبیت, lit. people of the house) ʿAlayhim al-ṣalātu wal-salām. In the present article, using a descriptive-analytical method, the role that resorting to the Ahl al-Bayt ʿAlayhim al-ṣalātu wal-salām plays in creating calmness and a spirit of hope and vitality of the youth has been examined. This research aims to make young people more familiar with the Infallible Imams (al-ʾAʾimmah al-Maʿṣūmūn) ʿAlayhim al-ṣalātu wal-salām and improve the level of social health of these enormous assets (capitals). Young people get closer to God by resorting to Ahl al-Bayt ʿAlayhim al-ṣalātu wal-salām and take refuge in the safe haven of Maʿṣūmūn al-ṣalātu wal-salām in times of hardship and problems. Also, the anticipation of the advent of Imam Mahdi ʿAlayhi al-ṣalātu wal-salām and finally, the final victory of truth over falsehood brings hope, vitality, and calmness to the youth.

One of the new trends of criticism that deals with the relationship and interaction between texts is “intertextuality”. The literary works according to this theory are formed in interaction with each other, and each text is the product of previous texts. This theory is widely used in the field of interpretation and understanding of texts. The Noble Qurʾān is a source with high spiritual concepts and teachings whose themes have been directly or indirectly reflected in the works of the Infallible Imams (al-ʾAʾimmah al-Maʿṣūmūn) ʿAlayhim al-ṣalātu wal-salām, especially Imām al-Sajjād (امام السجاد) ʿAlayhi al-ṣalātu wal-salām. The intertextual relationship between the Noble Qurʾān and supplications has been formed in a beautiful and harmonious way. This article examines the supplication of Abū Ḥamza al-Thumālī (Arabic: دعاء ابی حمزه الثمالی) from the perspective of intertextual relations and it aims to explain the influence of Imām al-Sajjād ʿAlayhi al-ṣalātu wal-salām on the verses of the Noble Qurʾān after evaluating some of the selected clauses of this supplication based on the principles and rules of this theory and clarify the role of intertextual information in the process of understanding.

Accepting pattern (exemplar) from the guiding and educational teachings of the Qurʾānic story of Companions of the Cave or ʾAṣḥāb al-Kahf (Arabic: اصحاب الکهف) to give meaning to life is the main purpose of this research, and accordingly, the most fundamental question is as follows: How can we have an example from the guidance and educational teachings of the story of the Companions of the Cave to give meaning to life? The data collection in this study was done by note-taking tool and the library method, which was investigated by surveying the three stages of description, analysis, and explanation (interpretation) of this issue. The findings of the research showed that the purpose of the Qurʾān in telling stories is to learn from the fate of the ancients, and the ultimate purpose of waking (resurrecting) the Companions of the Cave is to prove the truth of the resurrection by showing Allah’s power in resurrecting the dead. Other findings include: the breaking of temporal unity, the objective description of events, realism, the need to rise up for the truth and perseverance against the deviant culture, migration and the reward of monotheistic immigrants, human responsibility and the place of free will. The most prominent result of the research is that: It is possible to provide a healthy life and on the path to God’s satisfaction by choosing Qurʾānic stories as patterns and simulating with human life.