MAQALAT WA BARRASIHA
Year:2002 | Volume:34 | Issue:70|Papers Count:14

In this article I aim to show that the wisdom behind divine tests is not to test man so that he realizes God is the Knower of things unseen and fully aware of the secrets of human hearts, but, rather, God tests all his servants, even his prophets and those closest to him, in all ages, in order to educate them. The way in which this process is executed is discussed in detail in this paper.

Omission of one or several parts of Quranic sentences is considered important. Although it has an eloquent aspect, this omission causes variation in translation. A definition of omission, its relation to eloquence in the Quran, the criteria for distinguishing what has been omitted, the responsibility of translator towards it, viewpoints on situations of omission, as well as stating what has been omitted and its relation to the Quranic diction style are discussed in this article.

Hadith scholars have proposed several criteria for criticizing hadith. Some focus on the chain of transmitters (isnad) and others on the text (matn). In the field of jurisprudential (fiqh) hadith, the authenticity of a hadith is mainly indicated by the validity of its chain of transmitters. However, in other fields, text analysis is of more importance. In this study, we have examined the eight following topics as the main text criteria: Quran, hadith, personality of the Infallibles, scientific findings, actual situation of the society, sound reasoning, historical facts and whether or not such hadith support political, jurisprudential or theological groups. We have tried to give examples from both Shiite and Sunni hadith collections on each topic.

In several places in the hadith literature, one finds indications that the Imams understood and spoke Persian. On one occasion, one of the Imams hears something said in Persian and shows no sign of being unable to understand what was said; another answers an Iranian man in Persian (although what he said is not recorded). Another Imams use of Persian expressions has been accurately recorded by the transmitters of hadith. To sum up, Persian expressions, turns of phrase and vocabulary have found their way into the traditions. The writer has first of all tried to collect all these Persian elements and then attempted to debate the degree of their authenticity. Although the analysis of various readings is not the central focus of this paper, I have also touched upon it.

Muslim scholars, particularly interpreters and jurists have always studied the Quranic concepts. Various concept have been worked out of it. These concepts are of the following three types: common, logical and principles. Concept, in general, is the meaning of words. It is divied into real and figurative. Words indication to these meanings would be matchingly, implicatively, per nexum, obviously, requringly, indicativery, apparantly, commonly, or interpretively. Concept is somtimes used in contrast with extention. This is used in logic. Specialists in principle divide it into explicit and unexplicit. Explicit concept is either strain of speach or connotation. Unexplicit concept is divided in descriptive, conditional, intention and limitted ones. Muslim scholars have disscussed their validity. The present article studies these concepts and mentions the Quranic examples of them.

Independent judgement which is available to every capable Muslim is the cause of motivation. One who is capable and holds the necessary requirements can do it. The general rules of religion are in harmony with law as well. Knowledge of these rules is necessary for comprehending the prophetic law and legal obligations. The jurists hold their own schools according to their methods of deduction. Their style of applying jurisprudential principles, and their methods of study are discussed here. The present article surveys the creation of a jurisprudential school, as well as its causes such as holding a particular jurisprudential method, creating evolution in principles, establishing some principles, in addition to historical changes, gradual evolution of independent judgement, the influence of modern sciences, social reforms and its requirements, different conditions, and individual jurists genius. The consequences of the creation of a new school is discussed in the end. Consequences such as independent view and avoiding imitation, influencing the other jurists, evolution of Ijtihad, variety of verdicts, evolution in jurisprudential principles and rules.

Islam pays much attention to the learning and application of technology and science. However, Muslims are forbidden to learn and apply some skills like magic, traditional divination, and soothsaying. According to some traditions, astrology has been forbidden as well, although a deeper study of the meaning of astrology in these traditions makes it clear that the forbidden astrology is that kind which resembles magic and divination. Modern astrology which is based on observation and calculation is therefore applied in legal issues such as recongnizing legal times and finding the direction of the qibla.

The present article surveys the antecedent of a particulizer after several connected sentences. Clarifying the issue and putting emphasis on its importance in the deduction of legal ordinances, this article argues for the possibility of considering the particulizer as refering to all previous sentences. The article studies the following views arguing for the theory: 1) Reference to the last, 2) Reference to all, 3) Literal community, 4) Distinction between unity and disunity of the sentences, 5)Distinction Mohaqqeq-e Naaini, 6) Theory of stopping comparing between two famous views; total reference is accepted finally.

The dispute between debitor and creditor regarding payment is discussed in Islamic Jurisprudence. This article presents a comparative study of different views and arguments of various schools of law concerning this issue. The function of the legislator under article 282 of the civil code concerning jurists and the reason for working outside of the French code civil is also clarified.

The acceptence of beliefs has long been discussed in epistemology. Contemporary epistemology scholars are also interested in this subject. They try to present a criterion for the acceptence of beliefs. Plantinga and Kenny present new views in this regard. These two philosophers have discussed belief in God. Plantinga considers this belief as the basis of all other beliefs. He considers the commitment of those who believe in God to it as rational. Kenny, who doubts God, does not consider this idea as a fundamental one, on the contrary, in his opinion.

Shince self-recognition according to the prophetic tradition "One whos himself, will know God" is a key to the recognition of God, some of the scholars and mystics have tried to clarfy it theosophically. Some have considered it a kind of paradox and some have tried to interpret it. The latter sees human knowledge, premordial nature, contigency, possibility, motion, immateriality, and poverty as some keys which lead us to God. They consider our soal as Gods idea regarding its comprehensiveness, surrounding, coentention, clearness and unclearness, highness and non-highness, unity and activity.

Naturally, humans are capable of entertaining thoughts, or believing in propositions, about particular individuals or objects. Sometimes they express these thoughts or propositions by uttering declarative subject-predicate sentences, such as "Hafiz was a poet/ orl / You are reading a book". It seems to be that occasions in which people entertain thoughts whose subjects do not exist. In such cases, they also express their thoughts by uttering sentences of subject-predicate form, like" the round square is round". and "the golden mountain is high." But there is a general problem as to how one can say something about that which does not exist. According to a great number of Muslim philosophers, it is because of the "mental being" of non-existing entities and of the presence of their quiddity before the mind that we can make any assertion about these entities. We can express the proposition containing them by subject-predicate sentences. In this article, the author will show that the ontological argument of Muslim philosopers is both incapable of resolving the aforementioned problems, and unable to give a correct explanation of the theory of "mental being".

This article examines the establishment of the first administrative organization (divan) in the Islamic world. This study focuses primarily on the basic administrative duties ofthe"ata divan", the process by which the amount Muslims paid in ata was calculated and the administrative configuration of the divan. At the close of the article, there is a brief section concerning the effect of the establishment of this divan.

The rule of the Kurdish Ayyubids in Egypt, Syria and Yemen, their wars against the crusaders, the fall of the Fatimids in Egypt at the hand of this dynasty and their defeat of the Zangid atabaks in the Jazira and Syria, constitute some of the most important events in Islamic history. Before attempting a study of this dynastys rule in Egypt, Syria and the J azira, their beliefs and practices or the buildings which have survived from the period, it is necessary to complete a scientific evaluation of the sources. In this paper, the existing sources have been divided into four groups. I have concentrated on the first group: original sources.