Abstracts - مجلة کوثر معارف مقالة

خلاصة:

The ‘rule of context’ has a remarkable effect on determining Quranic concepts and deducing real meanings. It is one of the accepted principles that is widely used by scholars and exegetes to interpret the verses of the Holy Quran. Basically, one of the rules of a colloquy and conversation in the interpretation of the Quran is to rely on a context to precisely discover the intended meanings of divine words. This study first explains the nature of context and its historical trend based on the order and date of the compilation of the tafasir (commentaries). Then it examines ways of understanding the context plus the available approaches in this regard. The ‘rule of context’ has various sub-divisions such as the contexts of words, verses, chapters etc. but the present sequence and set up of the chapters has been a jurisprudential [ijtehadi] decision that has nothing to do with revelation or perhaps the command of the Messenger of Allah (S). The application of the ‘rule of context’ is squarely dependent on many conditions including the relationship between the words and their meanings. The context is not proved in the absence of these conditions and that it cannot be used to prove a point in the interpretation of the verses. Accordingly, the validity of the ‘rule of context’, over and above to the intended conditions, depends on a series of other conditions which have been mentioned in the closing part of the article. One of the important issues in the Ash’arite School is a law called ‘adatullah’ or divine practice, which is a universal manifestation of the divine command and dominical will, and which Almighty God changes for certain instances of wisdom. He shows that His will and choice govern in everything and in every law. This law has been established against the law of causality in philosophy and the most important motive behind introducing this law had been to respond to the arguments that support causal necessity. This law is based on three main clauses: 1- Negation of the law of the causation. 2- Denying the property of things 3- Regarding God as the only agent and denying the reality of secondary causes. This law has been discussed mostly in theological books and the main purpose is to examine the relationship between the premisses and their results. However, the theory of ‘adatullah’ is not restricted to the intellectual realm and when it comes to causality in the concrete external world also, it is discussed in theology. By analyzing this theory, it becomes clear that its fundamentals are incomplete and that it has many corrupt and unacceptable implications. It has always been a concern of mankind and of scholars that how to create an ideal community or society characterized by security, peace, justice and prosperity. In response to this question, many a great number of scholars have embarked on theorizing and speculating. Among those scholars Farabi in the Islamic world and St. Augustine in Christianity illustrated and depicted the utopian society in a bid to provide justice, security, peace and prosperity in society. The question raised and dealt with in this article relates to the features of the utopian society depicted by Farabi and Augustine. The writer explaining utopia from the perspectives of these two thinkers deals with the commonalities and discrepancies of the two. He seeks to prove the theory that Farabi’s utopian society took place in Medina, the city of the Holy Prophet (S) and it has been and is realizable overtime but Augustine’s utopian society seeks to repel a misgiving; it is a legendary theory not a real one. Creating a religious government based on Islamic values encompasses all aspects of religious state. Foreign policy and consequently diplomacy also come into this realm. Diplomacy in Islam is largely different with the structure of the international system in terms of principles, objectives and tactics. This study seeks to clarify this very issue.Kitab Sulaym bin Qays is believed to be the oldest Shia book whose authenticity has been debated and contended from the distant past as of today. Some scholars have considered it to be an absolutely reliable and authentic book; others have considered it as unreliable while a third group has regarded it as generally and relatively reliable. The third view among the three views (relative reliability) is advocated by writer. He holds that it is true that some narrations in the book are erroneous and unacceptable but nonetheless the general isnad [chain of transmission] of many of the traditions seem to be quite authentic. He discusses and rejects a number of criticisms directed towards the book on the ground that those criticisms are undocumented. Reading method is a strategy that can be improved by using effective and efficient techniques, tools and procedures. There are many instructional methods designed to improve comprehension. One of those methods is the SQ4R method. The letters in SQ4R stand for the different steps that students should take in studying a textbook. They for Survey, Question, Read, Recite, Relate, and Review. SQ4R is an effective strategy to help all students get the information that they need from textbooks. Perhaps you might be taken aback when you are told that SQ4R reading method has been used as a purely seminary method in Islamic seminaries long before it was recognized and accepted as a standard global reading strategy. If that is not the case according to some people, then at least there is a strong similarity between this method and the method existing presently in religious seminaries. The similarity is so close and striking that it is amazing for the reader especially in view of the fact that the reading method in religious seminaries is many decades older than the global method. In this study, the writer seeks to prove this very point so as to let the seminarians know they have valuable treasures which they are unaware or unmindful of. This article studies the verse of Mubahala (Aal-e Imran, 61) from a jurisprudential perspective. The object of this study is also to collect and examine, as far as the writer can, various jurisprudential branches, sub-issues and different scholars’ views concerning this verse. He seeks to analyze the said verse thoroughly and to determine the denotations and implications and to extract new implications that are somehow related to the modern world - such as the participation of Muslim women in important and decisive events of the society. The present article describes Fatima Zahra’s political positions and struggles as well as the principles and rules followed by her in her campaign to defend the wilayah (guardianship) of Imam Ali (a.s.). In this connection, the article first studies the problem of Fadak, war booties, the properties confiscated at Khaybar and inheritance of Holy Prophet (S). He proves that all the protests made by Fatima Zahra (S.A.) during the event of Saqifa in defense of the leadership and successorship of the Commander of the Faithful, Ali (A.S.) were politically motivated. The writer provides concrete examples of Fatima’s struggles such as the following: Her speech in a gathering of migrants and Ansars (Medinites) in the Prophet’s Mosque; going to Ansars’ houses to speak to them and leave them no pretext; taking allegiance together with Imam Ali (a.s); protesting the first caliph in the form of sorrow, tears; delivering an important sermon in Medina in a gathering of women at her deathbed. Thereupon, the writer studies meticulously the seerah (lifestyle) and principles of Fatima Zahra (A.S.), who was one of the clearest manifestations of the Verse of Purification (Ayat al-Tathir) and Thaqalayn Tradition, under the following five pivotal areas such as the relationship between religion and politics, decisiveness in reestablishing truth, understanding the requirements of time in political approaches, endeavoring to make known the inseparableness of the Quran and Itrah (family of the Holy Prophet) and the martyrdom-seeking culture.