KETAB-E-QAYYEM
Year:2011 | Volume:1 | Issue:1 (1)|Papers Count:8

Due to the way of creation God has made (Fitrah), there are rights in the nature of all human beings which are undeniable and unchangeable and at all the times, human beings altogether and apart from their color of skin, their wealth and their prestige enjoy these rights. In Islam, Fitrah has been made by Almighty God and all the laws of Islam are in accordance to this kind of creation (Fitrah) and it is due to this fact that in the Holy Quran religion Islam has been mentioned as a natural religion (fitri religion). In the essay the authors, based on the texts of Holy Quran as the first and most important source of Islamic Laws, try to argue for the fact that laws and instructions issued by Quran are in accordance with Fitrah. Hence the holy Quran is esteemed as the best source for knowing and observing of human right especially natural laws.

One of the Quranic words, the meaning of which is essential for understanding Quranic sciences, is the word “Zann”. Many interpreters consider “Zann” as a mental state that is a kind of belief lower than certainty and above mere doubt. Many philologists also believe that the word is among the words of two different meanings; doubt and certainty. However some of the thinkers say that the word Zann has five meanings in the Quran: doubt, certainty, accuse, delusion and lie. For distinguishing “Zann” in the meaning of doubt from “Zann” in the meaning of certainty) also there have been some considerations by thinkers. The present essay while considering the usage of the word “Zann” in Arabic literature, studies the views of the interpreters who assign the meaning of “seeming” to the word Zann. The essay also based on some psychological analyzes takes into consideration the word Zann in some verses of Holy Quran and presents some criteria for distinguishing the word “Zann” in the meaning of doubt from “Zann” in the meaning of certainty.

One of the debates in Theory of Knowledge (Epistemology) is the influence of non-epistemic factors, in particular the Sin, on the knowledge. Such a view has been prevalent in classical thought. In 3500 ago, Hindus believed that nonepistemic Factors affect on knowledge. In Christianity Paul was saying “do not commit the sin and you would know the real better”. Although in modern times there were many philosophers who believed in this fact but this was William James who for the first time declared that our beliefs are not merely caused by arguments and such factors as self-suggestion, love, hate, fear, hope and etc. can affect on our knowledge. Holy Quran also debates issues such as the nature of knowledge, its forms, the way one can have access to it and the epistemic and non-epistemic factors of knowledge. For Quran one of the main factors of knowledge is the sin which can affect on the way of obtaining the knowledge either the acquisition of knowledge by ourselves or having the access to it by grace. What can be seen is that according to Quran sin in many ways has effects on our knowledge especially on the divine sciences. For example sin sometimes causes imperfect knowledge, distortion, oblivion and also the lack of deep deliberation.

Explaining the meaning of the words that have been used just one time in Quran is a task that is related to knowing the exact meaning of the word in question. In semantics of these words, what should be considered first is to know the source of the word (Morphophonemics) and then to explain the conceptual relations the word has with other respective words and finally it is important to clarify the status of the word among the respective notions.In the essay Morphophonemic of the word “Amshaj”, changes in the meaning of the word, its conceptual relations and at last the semantics of the word are studied in the Quran.

Considering the rights of individuals and groups is one of the characteristics of civil society. According to Quran one of the main purposes of the prophets was that the persons and groups consider the rights of each other and when differing on a matter do not fall in disparate and try to accept the judgment of the law which comes from equity and justice. Holy Quran, as the last Sacred Book from the heaven, has been emphasizing that it's most important status should be the same as what today we can see in “constitution” and this place is for it to judge between the people and to protect their fundamental rights. The Holy Prophet of Islam, Muhammad (PBUH) when traveled to Medina established a kind of City-state and founded the base of constitution of this civil society in the form of what is named “Sahife al-nabi”. The present essay deals with first: just law and the place it has in Quran and in the injunctions of the prophets and second: different aspects of Sahife al-nabi and then concludes with the fact that Muhammad (PBUH) was to establish a kind of government which was somehow a pioneer ruling and that kind of ruling had many features of a modern state that modern human beings are in need of that.

The similarity between the names of “khaisame ibn Abd al-Rahman Jofi”-as one of the well-known and authentic followers of Imams Baqer and Sadeq (A.S.) and two others caused that the learned men in Rejal science have mistakes in knowing Khaisame’s identity and to have difficulties in authenticating him. As in Shiite and Sunni resources there are many different forms of the name of Khaisame and his narrative status, this essay tries first to ascertain Khaisame distinctly and then to verify his authenticity based upon Rijal resources of both Sunni and Shiite denominations and by considering the methods of criticizing the text and the chains of transmission of Hadith. And this is to present a clear, real and discerned knowledge of one of the narrators who has narrated important hadiths on articles of faith.

Imams of Shiah and especially fourth Imam, Sajjad (A.S) due to their mission by Allah, in order to protect and spread the Islam and also to guide people have tried their best. Among the attempts they had made for these purposes are their Hadiths and narrations they presented and it is the case that they have narrated many hadiths because of their activities. However as we see in History of Hadith, there we find some persons that fornicated traditions or perhaps made changes in the text of the traditions and this was by mistake or even subreption (Tadlis, in Arabic). Hence we see that something wrong was made and received to later generation and then based upon these fornications there seems to be some unfair judgments (especially by Easterners). On Imam Sajjad also we find some Hadiths denoting that he was Qalil-al-Hadith. The present essay is to study these Hadiths and to claim that his presence was free of the charge of being Qalil-al-hadith.

One of the issues of the Rejal science (science of biography of men who have transmitted Hadith) is the subject of “tamiz-e-moshtarakat” which means to be in doubt about two or more of men (transmitters) who have had the same name and to think that they have been all one person. A name that in fact refers to two persons but many of the great thinkers could not understand it and thought that the name refers only to one person, is the name of Fazl ibn Shazan al-nishaburi. While there is a similarity in name but there were in reality two persons one of them was from Nishabur and the other was from Ray and the former was Shiite while the later was Sunni. In the present essay we after having a glance on Fazl nishaburi and making known his personality and his status in knowledge try to discuss the problem of Tamize Moshtarakat about him and debating the main cause of the mistakes of those researchers who made mistake on Fazl ibn Shazan, do our best to mention some of these researchers.