THEOLOGICAL- DOCTRIANAL RESEARCH (THE ISLAMIC SCIENCE QUARTERLY)
Year:2009 | Volume:4 | Issue:15|Papers Count:8

After studying the root of the term ‘trust’, the present article elaborates on its denotative and connotative meanings and then analyses its hermeneutic function in Nahjul Balaqa. As stated in the works of mystics, the term ‘trust’ has got an extensive range of functions, presenting itself in philosophical, discourse, mystical, hermeneutic, narrative and moral issues, and thus forming a vast and complicated net which depends on the internal and external factors. Besides, this article elaborates on the denotation and mystical connotation of the term ‘submission’ and its relationship with the term ‘trust’. The term ‘trust’ may sound to be synonymous with the term ‘submission’ in denotative function though they are different in connotative ones. Like in the holy Quran, the term ‘trust’ enjoys various numbers of functions in Nahjul Balaqa.

Imam Fakhr Razu, the grand Islamic orator, thinker and interpreter, had been involved in scientific and discourse activities for six years in Kharazm region. This region was in fact the only region in the east of Islamic World, which defended the Islamic discourse and intellectual teachings.Due to its political and social security as well as its materialistic advances and the rich discourse debates, this region was so rich that attracted the great scholars, such as Imam Fakhr Razi. In this article, the writer attempts to evaluate Fakhr Razi’s scientific and religious life and his political cooperation with Kharazm Shahi dynasty, such as King Tagash, Ala Ul-Din Mohammad, etc., and to study his debate sessions in Kharazm region, especially his discourse debates with the schismatic, Hashvieyh and Christian scholars.

The impression, claimed by many theistic religions that God, the Almighty, reveals Himself in some way and revelation is the manifestation of Divine reality and sacred ultimate goal to mankind and confirmed through mystical insights, historical evidence or spiritual experience of individuals and groups, has been addressed by a number of philosophers and theologians. The revelation, according to Divine religions, is primarily known as the ‘Word of God’, enabling the Divine prophets to speak with certainty about God’s intentions and ordinance. The theologians and philosophers are of the opinion that revelation manifests itself in a number of ways and symbols, such as auditory phenomenon, subjective visions, dreams, etc. They have always observed the nature of revelation as the Divine message from different perspectives. Moreover, there is the possibility to analyze revelation as a linguistic utterance. From the linguistic standpoint, God has revealed propositions to some of his chosen prophets and has also inspired Mohammad (PBUH) to compile the holy Quran verses in the seventh century AD, the content and style of which show its Divine origin.In fact, the main purpose of the present study is to analyze the linguistic structure of revelation through Ferdinand de Saussure’s views, making distinction between the two inseparable components of sign: the signifier and the signified as the basic concepts in semiotics. Saussure as the founder of Structuralism has studied two dichotomies, so-called parole and langue. Although the word of revelation cannot be fully digested through Saussure’s structural theories, it can help us study the relationship between God and Gabriel in one side and the holy Prophet in the other side and then that of the holy Prophet and the people through developing this structural frame. Thus, the present article views the lexical notion of revelation through the lens of philosophical approach and then surveys the phenomenon of revelation trough structural linguistic perspective.

The percept of prayer is accounted as one of the essential percepts of Islam. The Shiite and Sunnite jurisprudents have diversity of opinions on the prayer percept of passenger, and this takes root from their approach in interpreting Nesa Sura, verse no 101. The Sunnite jurisprudents interpret the phrase (فلیس علیکم جناح) as the necessity of shortening the prayer; however, they believe that the passenger has the option of shortening or performing his prayer entirely. They then interpret the next phrase (...ان خفتم) as the condition of shortening the prayer, stating that shortening the prayer depends upon the fear of enemies in travel. Therefore, a safe and sound journey invalidates the condition. The Shiite jurisprudents, on the contrary, believe that the phrase (فلیس علیکم جناح) signifies the necessity of shortening the prayer, and the phrase (....ان خفتم) proves the obligation and not the condition of shortening the prayer. They believe that the Prophet’s tradition as well as his companions’ approves this fact. The present article studies the authentic evidences along with some other verses of the holy Quran and a number of practical Prophet’s tradition to certify the precept of passenger’s prayer.

The main objective of this study case is to design and to test the reliability of the Islamic Confrontation strategies scale (ICSS). To this end, three hundred students (including 118 female and 182 male) were randomly chosen from the whole students, studying at Ahvaz Islamic Azad University. The research tools were adopted from Religiosity Scale (Arian 1377) and General Confrontation Strategies Scale (Baraheni and Musavi 1371). The employed methodology utilized factor analysis to design the scale and to test the reliability of the scale. The result of the factor analysis then proved it to have tripartite dimension, including knowledge, behavior and emotion. Moreover, the acquired reliability scale proved that there was a correlation among the score of this scale, religiosity Scale and General Confrontation Strategies Scale (p<0/01 to p<0/0001). The main result of this study case showed that the Islamic confrontation strategies scale enjoyed a decent reliability and validity for these strategies in critical circumstances.

Abu Othman Amru Ibn Bahr, known as Jahez, was a man of letters and the schismatic orator in the third century of Hijra, who defended the holy Quran and founded the art of eloquence. He wrote a book, entitled ‘Nazmul Quran’, to disprove the theories of his master. Although this book has been lost, Jahez in his other writings has directly and indirectly dealt with the issue of miracle. The abundant literary and discourse information which have been elaborated in Jahez’s theories on the issue of miracle necessitate a careful study of his views, and what is of significance in the study of his views is in fact his unique approach of elaborating the Quranic issue of miracle. To provide a clear view on the rhetoric miracles of the holy Quran, he employs lingual and eloquent principles; what are studied in the present article.

Mistrust is one of the commonest mental phenomena, which brings about the obfuscation of mind, offence and depression. The suspicious person only heeds the weak points and defects of his own and other people’s characters, and accordingly, it may cause disorder in his mental faculty and frailty in his own beliefs, which lead him eventually to disbelief. On the contrary, clairvoyance and well-meaning are in full conformity with man’s nature and the purpose of creation; what can bring about peace of mind and prosperity. The present article intends to survey the application of the term ‘conjecture’ and its precise notion. It then studies the cause and the destructive effects of mistrust to oneself, to other men and to God, and attempts to present a number of ways to treat it.