مجله پژوهش علوم انسانی
پیاپی 34 (پاییز و زمستان 1392)

The genetic differences between men and women have been hotly debated and widely investigated, especially in recent centuries; and it has received a wide range of ideas. On the one extreme, it is not only believed that men and women are fundamentally and deeply different, but also masculine or feminine essence is superior. On the other extreme, genetic differences are neglected as much as possible and it is believed that these differences have been made due to historical evolutions. Above all, the difference in thought which is explicitly documented in religious resources has been studied more than others. The current study mainly focused on this type of difference between men and women with regard to Islamic verses and narratives as well as the use made of findings of scientific studies both in the extreme belief in difference and belief in lack of difference.

Family is considered to be the best foundation for providing security, peace and evolution for individuals in a manner that if it is neglected, human society will be deviated. In the current era, however, it has encountered fundamental challenges because of moving away from humanistic ethics and accepting the materialistic identity. In some cases, its basics have been extremely influenced and gone under a question mark. As far as the author is concerned, one possible solution for the current problem seems to be returning back and paying attention to human nature and religious values. Hence, the present study reflected the factors and strategies recommended by Islamic verses and narratives for stabilizing the family foundation.

The frontier protection which means protecting the country’s geographical frontiers and making efforts to prevent the enemy penetration into the protected area is politically and strategically important; similarly, it is emphasized and given a special position in Islam. Here are the questions: (a) What is the position of frontier protection in Islam? (b) What are the characteristics of religious frontier guards? (c) What program the religion as a life style has determined for frontier guards? (d) What is the position of religion toward the opposing frontier? The current study focused on the position of frontier guards and their characteristics according to Islam. Utilizing religious resources and Imam Sajad’s (AS) speeches in terms of benediction and blessing for frontier guards as well as malediction and curse for the opposing frontier, the duty of frontier guards and commanders, and the duty of all who live in Islamic community are well illustrated.

In Shia religious thought, Taqlid which means following and imitating involves a non-specialist (Moqallid) following a specialist (Mujtahid) with regard to religious laws (Ahkam). After investigating and ensuring the qualifications of the specialist, the non-specialist is supposed to freely choose the most knowledgeable specialist. If he/she does not do and then follow one who is not knowledgeable enough, his/her actions will not be accepted by Allah. The non-specialist is given the right to ask for reasons behind religious laws and the specialist is supposed to provide responses based on religious criteria. In other words, Taqlid which is consistent with the Wise Men’s Ideas does not mean absolute commitment and blind obedience. The Wise Men’s Ideas put emphasis on providing reasons and consider it as a necessity. Also, every religious law is accompanied by some reasons from Islamic resources: the Holy Quran, the Prophet (PBUH) and the infallible and virtuous Alhe Al-Bayt (AS) which are the most valid resources accessible to human being. These resources themselves encourage the human being to investigate and ask for reasons. Taqlid is sometimes questioned, attacked and challenged by some individuals who have no expertise and are opposed to religion. They imagine Taqlid in Shia thought to be blind obedience and imitation as some other branches believe so. It is the matter: (a) Is Taqlid another form of blind obedience which is common in newly-appeared mysticisms? (b) What are the fundamental differences between them? Taqlid plays a central role in identifying, choosing and walking in the straight path; thus it is needed to be investigated and is one of the hotly debated and discussed necessities.

Seyyed Hassan Modarres coincided with the rise of Reza Khan as well as the support of a wide range of exhausted intellectuals from the condition resulted from the failure of Constitutionalism in Iran. After many years from his martyrdom, he was totally forgotten and unknown; and the intellectual movement both agreed with and opposed to Pahlavi regime put the identification of his real thoughts and ideas in a vague and dark atmosphere so that he was introduced as conservative and opposed to development and promotion. Despite of passing many years from his death, his real ideas and thoughts, as they exist in his speech and documents in National Assembly, are still unidentified and undiscovered. In the present study, efforts were made to recognize his viewpoints on the new world affairs and political, social and cultural transformations of Iranian community by examining his debates and negotiation in National Assembly and the first-hand documents of his political campaigns. Also by investigating into the reasons behind his viewpoints on different issues and sometimes his contradictory political decisions, his intellectual, political and campaign framework was clarified and regarded as relatively consistent with the condition in which Pahlavi regime was risen and established.

The concept of prophetic mission necessity is one of the most important and fundamental concepts in “general prophethood”. Ibn-Sina and Sohrvardi are among the philosophers who have dealt with this issue in their works. According to Ibn-Sina, humankind survival is dependent upon social justice establishment which in turn is reliant on irrevocable civil laws, the realization of which is achieved by a human being superior to human society, which is disclosed in prophets. As Ibn-Sina’s reasoning reveals, his interpretation of the prophetic mission necessity is mundane; however, it can be inferred from his total ideas and thoughts about other concepts that his viewpoint in this regard is comprehensive. According to him, prophets had two (a) guiding to spiritual happiness which is achieved through faith in resurrection and virtuous traits and (b) guiding to social welfare which is achieved through justice-based regulations. In the same vein, investigation into Sohrvardi’s ideas and thoughts illuminates his belief in a comprehensive interpretation of prophetic mission necessity: prophets have paid an equal attention both to this world and the hereafter.

The socalled language of Quaran that is related to the nature and quality of the word of God with human has been extensively explored in recent decades. This issue which is included in the entries of religion philosophy in addition to its importance in the realm of epistomology is one of the most essential principles of the interpretation ofHolly the Q uran. Nahjol_Balaghe as an interpretive text whichdeals with the heavenly verses is among the highly credited relegious texts which has long been informing the fact seekers and satiatingthe thirst of people, hence familiarity with the language of this text due to the similarity and proximity of its language with that of Quaran can illuminate the language of religion quite effitively. The present study isto pay close attention to the commonalities in the language of these two texts.The language of fact,the language ofspecial and common customs and and, traditions the language of Fetrah and wisdom, and the use of allegory and advice are all among the similarities of the two text that are covered in the this study.

In Surah Al-Shura [Verse 27], “and if Allah should amplify provision for his servants they would certainly revolt in the earth, but He sends it down according to a measure as He please; surely, He is aware seeing his servants”, the amplification of provision is stated to be the cause of human being’s revolt. Comparing the Sects’ methods in interpreting the aforementioned verse, the current comparative study makes efforts to answer these questions: (a) Does the difference in Sects’ interpretive methods have any impact on the interpretation of this verse? (b) Is it possible to infer other concepts from this verse? To state the problem, some interpretations of Sects which are different in their interpretive methods including Al-Mizan, Noor Al-Saghalein, Tebyan, Mafatih Al-Gheib, Ruh Al-Maani, Jamee Al-Bayan were examined. It was found that the interpretation of Allameh Tabatabai in Al-Mizan, with respect to his special interpretive method, involved results beyond those of others because he has paid attention to more aspects of this verse. Thus, the advantages of his interpretive method in Al-Mizan over other interpretations were clarified.