درخت حوزه‌های تخصصی

Commentary writing on the Holy Qur'an has been a very important matter due to the position of this book among Muslims. Many works have been written in this field since long ago. One of the important points regarding the interpretations is their effect on the understanding of the Book by ordinary people and as a result, forming a public discourse of the Holy Qur’an. Extravagance (isrāf) is a Qur’anic term that occurs 23 times in this Holy Text. The discourse in the general culture of the meaning of extravagance brings the misconception that it has only a material and economic meaning. Based on this concept, many commentators have taken the task of justifying some of the uses of extravagance, such as “asrafū ‘alā anfusihim.” This research intends to answer the doubt by using etymological methods and structural semantics, in library tools. It concludes that there are two types of extravagance in the Holy Qur’an: first, the economic and material extravagance that is related to the consumption and can be seen in usages such as “kulū wal-shrabū wa lā tusrifū”. Second, which results from the application of the two mentioned methods, is equal to the mental state arising from excitement, greed, and lust. This meaning does not necessarily relate to the consumption, but appears in applications such as “lā tusrif fī al-qatl”.

Significant advancements in empirical sciences have intensified feelings of self-forgetfulness, emptiness, meaninglessness, stress, and loneliness in humans. As a result, individuals in our time more than any other time need a solid foundation for guidance. The belief in "Mahdism," which is a common belief among all Abrahamic religions and has a special prominence in Shia Islam, can serve as a strong and salvific foundation against cognitive, ethical, and psychological crises with utmost effectiveness. In this article, we delve into the various dimensions of this idea from the perspective of Quranic verses and Islamic narrations and its role in addressing various crises in modern society, as well as addressing some intellectual doubts rose against this idea. By referencing religious and rational sources, we will analyze and elucidate the Islamic perspective on the Mahdi and his revolutionary efforts. Modern humans desire peace, wisdom, and justice, which are lofty ideals. Based on historical texts and religious narrations, Imam Mahdi is a figure who will realize these ideals and overthrow the adversaries. Imam Mahdi will establish a government based on justice that will encompass the entire world. He will actualize the Quranic invitation: "Say, O! People of the Book come to a word that is equitable between us and you." (Quran, 3:64). Religious evidence indicates that Imam Mahdi establishes an ideal relationship among individuals and eliminates discord, oppression, and ignorance. He establishes a government based on kindness and mercy by actualizing the Quranic verse "The believers are brothers" (Quran, 49:10). There are over three thousand hadiths from the Prophet of Islam (PBUH) and the impeccable Imams specifically related to the topic of the Imam of the Time. These hadiths can be found in Shia and Sunni texts. It is noteworthy that many renowned Sunni scholars have published specialized books on the topic of the Imam Zaman (AS). Throughout history, the concept of anticipation and hope for a brighter future has been a common belief among nations and religions and will continue to be so. This outlook is intrinsic to humanity. However, the difference lies in the representative of civilization and the leader of global sovereignty. Within the framework of Shia thought, emphasis is placed on the honorable Imam who experiences the hardships of life like any other individual. He holds authority among the people and is a partner in their joys and sorrows. There are two distinct forms of anticipation. The first type is recognized as effective, empowering, and enduring anticipation, which can even be considered a form of selflessness and service to the truth. On the other hand, the second type of anticipation is deemed sinful, destructive, and paralyzing, ultimately leading to captivity. In the contemporary era, there is an increasing consensus that a global leader is necessary to address the multiple crises we are facing. This leader will have the ability to eradicate wars, conflicts, power abuse, colonialism, and other forms of injustice and inequality. However, it is essential to identify an individual with the necessary qualities to fulfill this important role. The global leader who will bear this immense responsibility must serve as a role model. Critics of Shiism believe that according to the beliefs of this school of thought, the hidden Imam must now have lived for almost twelve centuries, which is impossible for any human being. In response, it must be clarified that this criticism is merely based on the improbability of such a scenario, not its impossibility. In fact, a lifespan of this length or even longer is usually impossible, but not logically impossible. However, those who delve into the hadiths of the Prophet of Islam and the impeccable Imams find that they describe this life as miraculous. A miracle is by no means impossible, and it cannot be refuted with scientific arguments. Furthermore, it is strange that these criticisms arise from the People of the Book, including Jews, Christians, and some Muslims, as they themselves accept the miracles of the prophets of God based on their holy scriptures. According to the Islamic traditions and Quranic verses, it can be concluded that Imam Mahdi will appear to restore the position of the heavenly book and the teachings of the Prophet of Islam. He will establish global justice and renew the spiritual essence of the religious community. These are issues that no prophet has succeeded in fully realizing. The real life of the book and tradition lies in implementing global justice. The ultimate goal and purpose of God in creation will be fully realized through the most selfless servants, reformers, and devoted followers of the Prophet of Islam. Imam Mahdi will begin his mission by inviting people to a healthy and civilized life through faith. People worldwide, tired of the trials and tribulations of life and disillusioned with the emptiness of human ideologies, will respond eagerly and wholeheartedly to the call of Mahdi and strive to develop their mental powers and deepen their religious knowledge. Therefore, with determined resolve, leadership, and steadfast support from his loyal followers, Mahdi is poised to create a fundamental framework for a global governing body that upholds justice. The ultimate goal of Islam is to establish global justice (Quran, 57:25). God's definitive promise of victory guarantees the completion of Islam's historical philosophy, especially the triumph of the oppressed: "We wanted to bestow favor upon those who were oppressed in the land and make them leaders and inheritors." (Quran, 28:5) Belief in the Mahdi not only guarantees a hopeful outlook on the future of the world and humanity but also signifies a fundamental progress towards intellectual growth and maturity.  

The Qur'an, like other holy books, has smaller sections that are called "Surahs" based on the Qur'anic verses. The significant and privileged position of the Qur'an is accepted by all Islamic religions, and the effort to preserve this position, along with the divinity of its words, has caused most of the debates that refer to the structure of the Qur'an to be considered Tawfīqī (non-arbitrary) matters. The arrangement of the verses and the scope of the Surahs is one of the things that there is a consensus on their being non-arbitrary; However, there are two general views regarding the naming of the Surahs of the Qur'an. Most of the Qur'anic scholars believe that based on narrative and rational reasons, the naming of Surahs is one of the non-arbitrary matters; while some experts have considered it as a matter of ijtihād2. The acceptance of each point of view will have different jurisprudential effects. This research is of a qualitative type and has investigated the mentioned issue through a descriptive-analytical method based on content analysis. This study by inferring the arguments of both views and relying on the historical analysis of the stages of naming the Surahs of the Qur'an, has preferred the view of Ijtihādī-oriented naming. Of the most important jurisprudential effects of accepting ijtihād in naming Surahs of the Qur'an is the permissibility of accepting new names for Surahs, the point that the Qur'anic names do not imply the valuing of people or the subject, the impossibility of inferring jurisprudential rulings by referring to the names of the Surahs or proving the virtue of names, etc.