درخت حوزه‌های تخصصی

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.  

Abstract Introduction The dispersion of opinions on the issue of reciting the Basmalah aloud or in silence has become one of the areas of divergence of Islamic schools of thought, and the main reason for this dispute doubts the revelatory nature of the Basmalah and its being a part of every chapter of the Qur'an. According to some definitive narratives that agree with rational axioms, the Basmalah is an essential part of the Qur’anic chapters. The Sirah of the Prophet (PBUH) and his companions, especially Imam Ali (AS) was based on reciting the Basmalah out loud, and any doubt about this issue paves the way for distortion of the Qur’an. However, in some Sunni sources, there is a hadith that contradicts what was mentioned above, as it indicates that Imam Ali (AS) recited the Basmalah in silence. Research Question(s) Literature Review The background of this research can be divided into two general and specific parts. Generally, it can be done through the books of hadith and interpretation in which narrations and discussions about the Basmalah were mentioned specifically, the following research can be mentioned: “The Possibility of the Basmala being a Verse from the Shia and Sunni Perspectives” by Zahra Askarzadeh. “A Translation and Criticism of the Entry “Basmalah” in the Encyclopedia of the Holy Qur’an” by Bibi Sadat Behabadi and Hujjatullah Javani. “Study and Analysis of Sheikh Baha’i’s Narrations and Criticisms in the Interpretation of ‘Urwah al-Wuthqā in the Unity of the Surahs and Partial-Nature of Basmalah” by Muhammad Ali Tajari and Muhammad Taghaddomi Saberi. “Examination of the Opinions of Jurists, Commentators and Traditions of Ahl al-Bayt (AS) Regarding the Verse Bismillah al-Raḥmān al-Raḥīm” by Muhammad Qorbani Moghaddam. “The Ontology of the Basmalah as an Introduction to Creating an Ontology of the Teachings of the Qur’an” by Hossein Hosseinzadeh. “Investigation of the Partial-Nature of the Basmalah to Surahs of the Qur’an” by Muhammad Qorbani Moghaddam. “The Verse of Basmalah, its Continuation and Revelation” by Hojjatullah ʻĀshūrī. “Partial-Nature of the Basmalah and it’s Aloud Recitation” by Jafar Sobhani. As it was mentioned, the basic problem in suggesting the partial or non-partial nature of the Basmalah, and thus the belief in its aloud or silent recitation, goes back to the conflicting narrations mentioned in this regard, and the problem remains until these narrations are scrutinized in terms of the chain of transmission and the text, and the research in this regard is only a repetition of the previous researches. The difference between this article and the other researches is that it examines the narration related to the silent recitation of the Basmalah narrated from Imam Ali (AS), in terms of the chain of transmission (Sanad) and the text, which has not been written in this regard until now. Methodology This article aims to critically re-read the non-existence of Basmalah in the Qur’anic surahs using a descriptive-analytical method, based on the analysis of the chain of transmission and the text of the relevant narration.    Results The results of the research show that the aforementioned narration contains some serious problems. A: There is a major problem regarding its chain of transmission; because among the transmitters there are narrators who have been severely criticized by Sunni scholars. B: Some of the narrators are attributed to the Shias, and this contains a contradiction; because what they say completely contradicts the teachings of the Imams (AS) and his habit of reciting the Basmalah aloud. C: Analysis of historical reports indicates that the claim of dropping the Basmalah from prayer occurred under a calculated process initiated and supported by the Umayyad regime and with the policy of erasing Alawite monuments. Therefore, the possibility of falsification in these narrations becomes stronger. Conclusion According to the findings of this research, the aforementioned hadiths contain some serious problems. First: It has major problems in terms of the chain of transmission; because among the transmitters there are narrators who have been severely criticized by Sunni scholars. Second: Some of the narrators were attributed to Shias, and this contradicts the authentic hadiths that state that the Shia Imams (AS) considered the Basmalah to be part of the surahs of the Qur’an and therefore they used to recite it out loud. Finally, historical reports indicate that the idea of dropping the Basmalah emerged during a calculated process initiated and supported by the Umayyad regime. Therefore, there is a high possibility of Waḍʻ and Tadlīs (fabrication) in these narrations

Examining the meaning of the words in the Qur'an plays a significant and special role in understanding the purpose of God and the precise application of divine commands. Semantics of the Qur'an is a methodical interpretation of the subject that, if based on the principles of the Qur'an, is able to present the meaning of words to mankind in the form of a divine worldview and explain it. Also the theory of semantic domain is very helpful in studying the semantic structure of words of any language and explaining the semantic limits of its lexical elements, because every word adopts a part of its meaning from other words of the same domain. The word "Sawwal" is one of the words that are used 4 times in the Quran. Examining words that have a low frequency in Quranic use will be able to be accurately understood only through semantic methods. One of these methods is constructive semantics, which will help to solve the problem of semantic analysis through the examination of lexical co-occurrence and substitution. Study the verses through constructivist semantics has made a great contribution to understand the divine meaning and purpose of the use of words, and it has been considered as an effective method in religious research. Examining the companionship and succession of the intended words in the Qur'an reveals the semantic areas related to the words and specifies the way of communication with each of the areas. The current research has discussed and investigated the word "Sawwal" with the aim of semantics in the semantic fields on the axes of companionship and succession. Semantic fields mean a set of words that have common semantic components. Therefore, in order to distinguish this type of words (having common semantic components) have been used the axes of companionship - verbal chain that are placed together - and succession - the connection of linguistic elements in the verbal chain with non-existent elements in that chain that can be placed Instead of any of the existing elements. Using the method of description and analysis, the present research has analyzed the word "Sawwal" in the Qur'an. The word "Sawwal" which in the dictionary analysis means seducing and adorning, has commonalities with many semantic fields. This word is used in the Qur'an to warn the audience and warns the believers about the possibility of falling into the trap of adorning. This word has been used in four verses, from "Tafʻīl" pattern which emphasizes plurality and gradualness, and it is in conjunction with the words "al-Shayṭān" and "Nafs". Therefore, in order to analyze the semantic fields involved with the word "Sawwal", investigated its substitutes, which include the words "Zayyin", "Iḍlāl", "Ighwā", "Nazgh" and "Vasvasah", and at the end, as result It was found that function of "al-Shayṭān" for "Taswīl" is to make religious affairs seem unimportant, which makes people dare to commit sins and ugly deeds. But "Nafs" is tool of "al-Shayṭān" for "Taswīl". The word "Zayyin" with the highest frequency in the relationship of succession with "Sawwal" emphasizes this fact that Satan adorns sin in the eyes of human. The word "Iḍlāl", like the word "Taswīl", uses the existential container of "Nafs" in the direction of deviating from guidance. "Nazgh" is the reason for strengthening the motivation of man to commit evil deeds, and "Waswasah" is the reason for his internal boiling in the process of "Taswīl". "Ighwāʼ" also, in the role of succession, intensifies the adorning which causes believable move toward sins. Therefore, the meaning that can be inferred from the interpretations and lexicographers of the word "S W L" is found in concepts such as "Adorning" and "Decorating", "Facilitating" and "Making easy", "Pretending" and "Making good". In Qur'anic research with the constructivist style, after examining the vocabulary and understanding the relationship between them and considering the lexical context, the overall structure and relationship between the words can be obtained. In the end, this method has been implemented in the figure (1) and has shown the way of semantic communication. The use of meaning in the recognition of words such as "Sawwal" can be effective in his attitude and lifestyle. For example, the role of the "Devil" and the "Nafs" in man's interpretation can be effective on self-control and change in his behavior. This is despite the fact that the understanding of this intellectual system could not be fully realized without a semantic view.

Myth in the Quran is one of the topics that has been studied by western Qurʾānic scholars. The new studies of Western scholars have investigated this issue with different approaches and methods, sometimes with a contextual approach and sometimes with a phenomenological approach. In the meantime, Karen Armstrong, using the principles and characteristics of the phenomenological approach, has studied the myth in religions, especially in Islam and the Qurʾān. She considers all the events mentioned in the holy books of the three Abrahamic monotheistic religions to be myths, although there may be historical events behind them, but over centuries this historical event has become the source of religious inspiration and the center of religious spirituality. To transform and enter the lives and hearts of believing and worshiping generations, it must be recreated in the form of a myth along with actions and rituals. Karen Armstrong is a British author and commentator who has written many works in the field of Islam and the Quran. The comparative and phenomenological approach to religion is one of the main characteristics of her works. Like other mythologists, she introduces myth as an event that once happened in some way, but at the same time always happens. According to her, an event should be freed from the shackles of a certain period and enter the lives of contemporary worshipers, because otherwise it will remain a unique and unrepeatable event, or a strange historical event that does not connect with the lives of others. In other words, the key point of the view of this group of orientalists about the relationship between myth and historical event can be summarized in the following sentence: "As long as a historical event has not become a myth, it cannot become a source of religious inspiration." As the title and content of this research indicate, the subject matter pertains to Karen Armstrong's phenomenological approach to Quranic narratives and their relationship to the concept of myth. The research aims to not only compare her perspective with the methodological principles of phenomenology but also to critically evaluate it. Previous studies on this topic can be broadly divided into two categories: Western studies on myth in the Quran and Islamic studies that critique Western scholars' views on this issue. The research in the first category constitutes the primary sources for this research, along with other critical studies among the various critiques offered by Muslim scholars; the contextual approach employed by Western scholars has received particular attention. This approach has been extensively discussed by scholars such as Angelika Neuwirth in the Encyclopedia of the Quran. In response, several articles have been written critiquing and examining this perspective. But the analysis of Armstrong's point of view based on phenomenological approach is a subject that has been rarely discussed and this research can be considered one of the initial critical studies in this regard. In contrast to Western scholars, Muslim scholars and exegetes have primarily focused on the concept of "Asāṭīr al-Awwalīn" (اساطیر الاولین) when addressing the issue of myth in the Quran. They have sought to explain this concept within the Quranic framework. The majority of Muslim exegetes define Asāṭīr as the writings of the ancients about their own lives, including their history, speeches, stories, and events. Fakhr al-Dīn al-Rāzī (d. 1209 CE) identifies this definition as the view held by the majority of exegetes. However, what is studied under the title of myth in the western Qurʾānic studies has other criteria and indicators that are determined by contextual and phenomenological approaches. Using library sources and descriptive-analytical method, this article aims to examine Armstrong's view of myth in the Quran by emphasizing the methodological principles of the phenomenological approach and evaluate it in the form of a case study. The principle of autonomy or independence, which expresses the uniqueness of the realm of the sacred and its experience, is one of the most important methodological principles of the phenomenological approach. Emphasizing this principle, Armstrong considers the language and realm of the Qurʾān to be different from the language and realm of experimental and social affairs, and this is where she finds her way to mythological or symbolic language. Relying on the comparative method, which is one of the methodological principles of the phenomenological approach, Armstrong compares Islam and Christianity and, in this way, pays attention to the character of Jesus and the mythological issues created by Paul. She tries to present a view similar to her own view of Christianity by presenting three introductions: The Prophet being the successor of Christ, the Qurʾān's non-opposition to myth and the moral function of the stories of the Qurʾān. In this way, the Quran, by presenting a mythological image of the Prophet of Islam and other prophets, tries to bring these characters out of the confinement of those times and places and repeat them for all ages. In addition to the criticisms that were expressed regarding the symbolic nature of the language of the Quran and the effectiveness of a belief in the lives of believers as a criterion of truth, Armstrong's comparison between the Prophet of Islam and the Jesus has been criticized.

Cognitive linguistics is an approach in the study of language that examines the relationship between his language and mind and his social and physical experiences. Cognitive Linguistics is one of the interdisciplinary sciences whose purpose is reflection and precision in the mechanism of the relationship between the structure and the constituent elements of a text in order to better understand the process of completing the meaning and the concept hidden in it. Herbert Paul Grice is one of the linguistic analytical philosophers that according to this point of view, has conducted detailed and extensive studies on conversations and linguistic actions and their indirect and implicit meaning in everyday language, which has become known as Grice's cooperative principle. Conversation is one of the constructive elements of every narrative text that plays a central role in transferring the meaning. Grice sees conversation as a purposeful and rational behavior and it is a type of cooperation-based interaction that has its own logic. According to his theory, every successful dialogue is based on observing the 4 principles of cooperation (quantity, quality, communication and method) and if any deviation from one or more of the four principles is based on a certain relationship and purpose, it leads to the necessity of communication and if this goal is not provided departing from these principles will lead to the failure of dialogue. Therefore, in this research, some of the conversations between Jesus and the apostles in the Holy Qur'an have been analyzed, based on the theory of Grice's rules in a descriptive and analytical method in order to answer the question of how the cooperative principle is used and violated and what effect these violations have on the meaning and purpose of speaker. The results show that the dialogues of Jesus and the apostles in the Holy Qur'an violate the 4th principle of cooperation. The 3rd principle is most evident that the words of Jesus and the apostles have the quantity of 3 times in the Holy Qur'an and 2 other principles namely the principle of communication and the principle of method have a harmonious participation in the dialogue of the apostles and Jesus.

This comparative study sought to explore the translation of requests between God and Prophet in Holy Quran with focus on pragmatic approach. More specifically, the study highlighted the applied techniques in the translations of Quranic verses based on Bach and Harnish's (1979) model. It further analyzed the differences between the translations and examined the translations accuracy in rendering imperatives’ pragmatics. In doing so, some Surah with the most imperative examples were selected as source text, and two English translations of Holy Quran by Ali (1989) and Arberry (1955) were selected as target text. Based on the data, three types of the techniques as "requestives", "questions", and " requirements" were employed in the most of verses with 9 cases, and "prohibition" found in 6 cases. The identified differences between two translations listed as finding the right equivalents, choosing the correct verb, finding meaning faithfully, preserving the imperative function, selecting the common words in TL, etc. The results also indicated some inaccuracies as lexical and pragmatics, finding right pronoun, transferring the illocutionary force of the source words into the TT, and emphasizing on the same theme with different syntactic form. However, most verses provided the accurate factors as word order, transferring the imperative function based on the first interpretation, adding some words to clarify the context, conveying the intended function through applying the exclamation mark, and keeping culture-specific notion. It is worth mentioning that in most cases, the translators could successfully convey the meaning of Arabic words in to the English ones.

In the Anti-Narcotics Law approved in 2016, the legislator has made punishment as the governing criminal policy for drug crimes by determining heavy punishments such as death. The text of the anti-narcotics law has considered "corruption in the world" and "quantitativeness" as criteria for criminalization. In this regard, the question that is raised is: On what basis are the rules of "corruption in the land" and "quantitativeness" established in the anti-narcotics law? By considering the verses and traditions, it can be understood that even if drug crimes are considered as an example of corruption in the world, in order to establish the crime of corruption, qualitative criteria such as the extent of the committed act, major damage to individuals and society, and the continuation of it, are The basic elements are introduced. While the legislator is trying to interpret and clear the ambiguity of the mentioned qualitative criteria by placing the quantity of discovered drugs as the basis. In this writing, using the descriptive-analytical method and relying on reliable Islamic sources, the conclusion has been reached that in order to determine the crime of corruption, qualitative criteria and the extent of the impact that corruption has on individuals and society are considered. Quantitative approach has no Sharia and Quranic basis and contradicts the philosophy of independent criminalization of corruption on earth, which is to eliminate the root of corruption and corruption in society and maintain social order.