ORIGINAL_ARTICLE
A Historical Interpretation of the Challenge by the Qur’ān and its Consequences
In some chapters of the Qur’ān, the opponents of the divinity of the Qur’ān are challenged to bring a text like that of the Qur’ān. Based on the revelation order, this challenge has been done in the chapters of the Night Journey, Jonah, Hūd, the Mount, and the Cow. The first four chapters have been revealed in Mecca, while the Cow chapter has been revealed in Medina. These have been descended during the middle one-third of the 23-year-long mission of the noble Prophet (s). A historical analysis of these verses along with their collocate verses – which have been revealed before and after these verses – clearly proves the divine nature of the qur’ānic text. More importantly, this analysis demonstrates that even if the qur’ānic challenge is limited to the Prophet (s) era and his nation, the failure of the Prophet's opponents to respond to this challenge is the best evidence for the confirmation of the divinity of the Qur’ān. Even the present-day audience of the Qur’ān can also realize the divinity of the Qur’ān by adopting a historical view toward what happened in the Challenge.
https://jcis.ut.ac.ir/article_65953_2aef9cb9ba022a67fb6bc65b0ba84969.pdf
2019-02-01
1
17
Challenge
Miraculousness
Historical interpretation
Divinity of the Qur’ān
The Challenge process
Muḥammad Kāẓim
Shākir
mk.shaker@atu.ac.ir
1
Professor, the Department of the Qur’ān and Ḥadīth Studies, Allāmah Tabataba’ī University, Tehran, Iran
LEAD_AUTHOR
The Noble Qur’ān.
1
A group of authors, (2001), Musū‘ah al-adyān al-maysarah. Beirut, Dār al-Nafā’is.
2
‘Abd al-‘Azīz, A. (2007), I‘jāz al-Qur’ān. Bablus, Jāmi‘ah al-Najāḥ al-Waṭanīyyah.
3
Bāqilānī, A. (1997), I‘zāj al-Qur’ān. Cairo, Dār al-Ma‘ārif
4
Bullātah, A. (2006), I‘jāz al-Qur’ān ‘abr al-tārīkh. Beirut, Al-Mu’assisah al-‘arabīyyah lil-dirāsāt wa al-nashr.
5
Ḥaskanī, A. (1990), Shawāhid al-tanzīl. Tehran, the Ministry of Culture and Islamic Guidance Publications.
6
Ibn Kathīr, A. (1998), Tafsīr al-Qur’ān al-‘azīm. Beirut, Dār al-Kutub al-‘ilmīyyah
7
‘Itir, Ḥ. (1989), Al-Mu‘jizah al-khālidah. Beirut, Dār ībn Ḥazm.
8
Khālidī, Ṣ. A. (1992), Al-Bayān fī i‘jāz al-Qur’ān. Amman, Dār ‘Ammār.
9
Khatīb, A. (1975), I‘jāz al-Qur’ān; Fī dirāsah kāshifah li-khasā’is al-balāghah al-‘arabīyyah wa ma‘ābīriha. Beirut, Dār al-Ma‘rifah.
10
Khu’ī, A. (1996), Al-Bayān fī tafsīr al-Qur’ān. Qom, Omid publications.
11
Lofmark, C. (1990). What Is the Bible? Translated by Muḥammad Kāzim Shākir, Tehran, Raizan Publications.
12
Nadīm, M. (n.d.), Al-Fihrist. Beirut, Dār al-Ma‘rifah.
13
Nikūnām, J. (2001), An introduction to qur’ānic chronology. Tehran, Hastīnamā publications.
14
Rāmyār, M. (1983), Tārīkh Qur’ān. Tehran, Amir Kabir publications.
15
Sabt, Kh. (1997), Qawāīd al-tafsīr jam‘an wa derāsah. Al-‘Aqrabiyyah (Saudi Arabia), Dar ībn-‘Affān.
16
Shākir, M. K. (2015), ‘ulūm Qur’ānī. Qom, Qom University Publications.
17
Syūṭī, J. (1996), Al-Itqān fī ‘ulūm al-Qur’ān. Beirut, Dar ībn-Kathīr.
18
Ṭāsh Kubrāzādeh, A. (1998), Musū‘ah Muṣṭalaḥāt miftāḥ al-sādah wa miṣbāḥ al-syādah fī muzūāt al-‘ulūm. Beirut, Maktabat lubnān nāshirūn.
19
Watt, W. M. (1994), Muslim-Christian Encounters: Perceptions and Misperceptions. Translated by Muḥammad Ḥussein Āryā, Tehran, Islamic Culture Publication Center.
20
Ya‘qūbī, A. (n.d.), Tārīkh al-Ya‘qūbī. Beirut, Dār Ṣādir.
21
ORIGINAL_ARTICLE
Absolute Divine Providence and its Relation with Human Volition, with an Emphasis on Allāmeh Ṭabāṭabā’ī’s Thought
The issue of divine providence and its relation with human volition is among the issues which dates back to the advent of human kind and has been raised as an essential issue of humans for a long time and much is written and said about it in the works of tradition, dialectical theology, philosophy, and exegesis of Islamic scholars. The verses of the Noble Qur’ān are of two types regarding the providence and volition of God, human volition, and the extent of God’s direct or indirect interference in the being and creation system: one type of verses, obviously, attributes all diverse affairs and phenomena of the universe directly to God and is in such a way that has considered God as the only effective factor in the genesis of beings and the management of human and other creatures’ affairs. The second type emphasizes the volition and the unique role of human in the creation system, specially his fate, and attributes the acts of natural agents, especially humans, to human himself, and holds him responsible for his acts; As a result, God has specified duties for him and has given him promises. The study at hand has focused on explaining verses and proposing and comparing different viewpoints and opinions of Islamic tradition scholars, theologians, philosophers, and especially Allāmeh Ṭabāṭabā’ī’s viewpoint to reach a common ground between these two types.
https://jcis.ut.ac.ir/article_65954_914e158548c0318cb59d0d015fe0dc5f.pdf
2019-02-01
19
34
Divine volition
Human volition
determinism
The Noble Qur’ān
Allāmeh Ṭabāṭabā’ī.
Muḥammad Taqī
Dīyārī Bīdgolī
1
Professor, the Department of the Qur’ān and Ḥadīth Studies, the University of Qom. Qom, Iran
LEAD_AUTHOR
Alī Allah
Bedāshtī
2
Associate Professor, the Department of Islamic Philosophy and Dialectic Theology, the University of Qom, Qom, Iran
AUTHOR
Muḥammad Ibrāhīm
Alīzādeh
3
Ph.D. Candidate of Comparative Theology, the University of Religions and Denominations, Qom, Qom, Iran
AUTHOR
The Noble Qur’ān.
1
Nahj al-Balāgha (1993), Edited by Ṣobḥī Ṣāliḥ, Qom, ῌijrat.
2
Allāh Badāshtī, A. (2007), The volition of God from the viewpoint of philosophers, theologians and traditionists. Qom, the Institute of Būstān Kitāb.
3
Id. (1995), The absolute volition of God and human free will. Keihān Andīsheh, No. 63, pp. 104-122.
4
Id. (1995), Divine unity and divine attributes. Qom, the University of Qom.
5
ῌimyarī, A. (1992), Qurb al-isnād. Qom, the Institute of Al al-Bayt (a)
6
Ibn Manẓūr, M. (1993), Lisān al-‘Arab. Beirut, Dārū Ṣādir.
7
Jouharī, A. (1986), Al-Ṣiḥāḥ. Beirut, Dār al-‘Elm al-Malā’īn
8
Khumeinī, R. (1983), Quest and volition. Translated by Aḥmad Faharī, Tehran, Scientific and Cultural Publications.
9
Kulaynī, M. (1986), Al-Kāfī. Tehran. Dār al-Kutub al-Islāmīyyah.
10
Majlisī, M. B. (1983), Biḥār al-anwār. Beirut, Al-Wafā.
11
Makārim Shīrāzī, N. (1995), Tafsīr nemūneh. Tehran, Dār al-Kutub al-Islāmīyyah.
12
McDermott, M. (n.d.), Theological thoughts of Shaykh Mufīd. Translated by Aḥmad Ārām, (n.p.), The Research Institute of McGill Islamic University.
13
Muṣṭafavī, ῌ. (1989), Al-Taḥqīq fī kalimāt al-Qur’ān. Tehran, the Ministry of Culture and Islamic Guidance.
14
Muṭahharī, M. (1994), Human and destiny. Tehran, Ṣadrā.
15
Id. (1998), The collection of the works of master Muṭahharī. Tehran, Ṣadrā.
16
Nibyān, P. (2009), New writing on the concept of compulsion and volition from Shī‘a point of view. Shī‘a Shenāsī, No. 27, pp. 201-230.
17
Rāghib Iṣfahānī, ῌ. (1991), Mufradāt alfāẓ al-Qur’ān al-Karīm. Edited by Ṣafwān ‘Adnān Dāwūdī, Beirut, Al-Dār al-Sāmyah
18
Ṣaduq, M. (1977), Al-Tawḥid. Qom, The office of Islamic Publications affiliated to the Jāmi‘ah Mudaresīn of Qom ῌawzah
19
Id. (n.d.), I‘tiqādāt. Translated by Muḥammad Alī ῌasanī, (n.p.), (n.p.).
20
Subḥānī. J. (1987), “Compulsion and volition in the realm of revelation and wisdom”. Nūr ‘Ilm, No. 24, pp. 39-61.
21
Ṭabāṭabā’ī, M. ῌ. (1986), Al-Rasā’il al-tawḥīdīyyah. (n.p.), ῌikmat Publications.
22
Id. (2008), Social relations in Islam. Translated by Muḥammad Jawād ῌujjatī Kermānī. Qom, the Institute of Būstān Kitāb.
23
Id. (1996), Al-Mīzān fī tafsīr al-Qur’ān. Qom, Jāmi‘ah Mudaresin.
24
Id. (n.d.), Nihāyat al-ḥikmah. Qom, Dār al-Tablīgh.
25
Ṭayyib, A. (1999), Atyab al-bayān fī tafsīr al-Qur’ān. Tehran, Islām.
26
ORIGINAL_ARTICLE
The Different Viewpoint of Islamic Jurisprudence towards the Dominant Rules of Production, Distribution and Consumption
Islamic jurisprudence contains rules and regulations which indicate the human bliss plan for a blissful life not only in the hereafter and the life after death but also as a bliss provider in this world. Since the issue related to production, distribution and consumption, if not considered as the first priority, is at least among the most important issues which should not be overlooked and neglected in a comprehensive plan, it has naturally received great attention in the comprehensive plan of Islam for the human life. The approach of religion towards this issue is different from the approach of the humankind. The human has addressed this issue based on a materialistic viewpoint and a one-dimensional look at human whose animal dimension only is viewed, but the viewpoint of Islam is a view which is based on both the materialistic and spiritual dimensions, and as a result the viewpoint of Islam is different from the view taken through the lens of the western culture, and this difference is effective in all parts.
https://jcis.ut.ac.ir/article_65955_236d7e4bc0269ede5111fc5dfcb9b72f.pdf
2019-02-01
35
49
Islamic jurisprudence
Descriptive propositions
Descriptions
Prescriptions
Value-based system
Muḥammad Rasῡl
Āhangarān
1
Professor, the Department of Jurisprudence and Law Principles, the College of Fārābī, the University of Tehran, Qom, Iran
LEAD_AUTHOR
The Noble Qur’ān.
1
Bell, J. F. (1967), A history of economic thought. New York, the Ronald Press Company.
2
Fusfeld, D. R. (1994), The age of the economist Harper Collins. College publishers.
3
ῌakīmī, M, R. (1988), Al-ῌayāt. Tehran. Publishing Office of Islamic Culture Publications.
4
Hunt, A. k. (1979), The completion of economic institutions and ideologies. Translated by Bihdād Suhrāb, Tehran, Pocket Books Corporate Publications.
5
Kulaynī, M. (1986), Al-Kāfī. Tehran. Dār al-Kutub al-Islāmīyyah.
6
Majlisī, M. B. (1989), Biḥār al-anwār. Beirut, the institute of al-Ṭab‘ va al-Nashr
7
Morishima, M. (1994), Proper and improper uses of Mathematics. Translated by Murteḍā Qare Baghīān, Economics Magazine, No. 3, pp. 45-69.
8
Namāzī, ῌ. (1995), Economic systems. Tehran, Shahīd Beheshtī University Publications.
9
Nūrī, ῌ. (1987), Mustadrak al-Vasā’il wa Mustanbaṭ al-Masā’il. Beirut, the Institute of Āl al-Bayt (a).
10
Overton, H. (1960), Taylor Story of economic thought. New York, Mcgraw Hill Book Company.
11
Robinson, J. (1979), Economic Philosophy. Translated by Bāyazīd Mardūkhī, Tehran, Pocket Books Corporate Publications
12
Roll, E. (1992), A history of economic thought. London,Faber & Faber.
13
Ṣadūq, M. (1985), The Rewards of deeds and the punishment of deeds. Qom, Dār al-Sharīf al-Raḍī Lilnashr.
14
Id. (1997), Al-Hidāyah fī al-Uṣūl wa al-Fūrū‘. Qom, Imām Hādī (a) Institute.
15
Saul, J. (1954), The Ideas of the greatest Scholars of Economics. Translated by ῌussein Pīrnīā, Tehran, Ibn Sīnā Publications.
16
Stale, C. (1989), A history of economic thought from Aristotle to Arrows.Footnote graphics Wormister Wilts.USA.
17
Tafaḍḍulī, F. (1993), The history of economic beliefs. Tehran, Nashr-e Ney Publications.
18
Qadīrī Aṣl, B. (1985), History of Economic Thinking. Tehran, Tehran University Publications.
19
Waḥīdī, ῌ. (1967), History of economic beliefs. Tehran, Sanāī Publications.
20
ORIGINAL_ARTICLE
Ḥadīth, the Shī‘a Cultural Memory: An Investigation of the Orientalists' Opinions on the Status of Ḥadīth and the Later Shī‘a Collections of Ḥadīth with an Emphasis on Rainer Brunner's Views
One of the specialized Ḥadīth domains in the recent orientalist studies is the investigation of the reasons and factors of the appearance and advent of the Shī‘a Ḥadīths and the reason behind the Shī‘a followers and scholars in the learning and recording of the narrations and formation of "The Shī‘a cultural memory" in the later years and so, the advent of the "later narration collections". The first question of the study at hand regards the points and issues considered by them in studying and analyzing this cultural memory as well as the goals they pursued. In this regard, it is argued that this consideration has not been away from harms and incorrect conclusions, and so, in some cases it has challenged the origin and authenticity of Ḥadīth among the Shī‘a. Moreover, from among the main Ḥadīth cultural memories of the Shī‘a, the orientalist studies have mostly paid attention to Biḥār al-anwār. The extensive consideration of this work along with a criticism of it is the other question of this article. The article at hand presents and describes the main suggested orientalists' opinions regarding the two foregoing questions through an emphasis on Rainer Brunner's "The role of Ḥadīth as cultural memory in Shi'i history" so as to identify and analyze the discrepancies and commonalities of their thoughts.
https://jcis.ut.ac.ir/article_65956_324e07905efb2d4a4e2df1e500650742.pdf
2019-02-01
51
68
Cultural memory
The Shī‘a Ḥadīth
Orientalists
Later narration collections
Rainer Brunner.
Alī
Ḥasannīyā
a.hasannia@shahed.ac.ir
1
Assistant Professor, the Department of the Qur’ān and Ḥadīth Studies, Shāhid University, Tehran, Iran
LEAD_AUTHOR
Fatḥiyyah
Fattāḥīzādeh
f_fattahizadeh@alzahra.ac.ir
2
Professor, the Department of the Qur’ān and Ḥadīth Studies, Alzahra University, Tehran, Iran
AUTHOR
‘Ābidī, A. (1999), knowing Biḥār al-anwār: the largest encyclopedia of Shī‘a Ḥadīth. Tehran, the Publication Office of the Ministry of Culture and Islamic Guidance.
1
Algar, H. (2000), ‘Allāmah Majlisī from the viewpoint of the orientalists. Ma‘rifat, No. 36, pp. 101-105.
2
Amīr-Mu‘izzī, M. A. (1954), Al-Ṭūsī. In Encyclopaedia of Islam, Edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs, Leiden, Brill Press, vol. 2: 745-746.
3
Ayyūb, M. (1988), The Speaking Qur’ān and the Silent Qur’ān; A Study of the Principles and Development of Imāmī Shīʻī Tafsīr. Approaches to the History of the Interpretation of the Qur’ān, Edited by Andrew Rippin, Oxford, Clarendon Press.
4
Bar-Asher, M. M. (1999), Scripture and Exegesis in Early Imāmī Shiism. Leiden, Brill Press.
5
Bayhom-Daoum, T. (2005), Shaykh Mufīd. Oxford, Makers of the Muslim World.
6
Brown, J. A. C. (2009), Ḥadīth: Muḥammadʼs legacy in the medieval and modern world. Oxford, Oneworld, Foundations of Islam.
7
Brunner, R. (2005), The Role of Ḥadīth as Cultural Memory in Shīʻa. Jerusalem Studies in Arabic and Islam, No. 30, pp. 318–360.
8
Gleave, R. (2001), Between Ḥadīth and Fiqh:The “Canonical” Imāmī Collections of Akhbār. Islamic Law and Society, vol. 8: 350-382.
9
Haider, N. (2001), The Origins of The Shīʻa, Identity, Ritual, and Sacred Space in Eight Century Kūfa. Cambridge, Cambridge University Press.
10
Ḥasannīyā, A. & Rād, A. (2015), The orientalists and the Imamite Shī‘a: Classification and analysis of the studies. ‘Ulūm Ḥadīth, No. 78, pp.23-59.
11
Jarrār, M. (2000), Sīrat Ahl al-Kisā:Early Shīʻī Sources on the Biography of the Prophet. In the Biography of Muḥammad, Edited by Harald Motzki, Leiden, Brill Press, 98-153.
12
Kohlberg, E. (1983), Shīʻī Ḥadīth. In The Cambridge History of Arabic Literature:Arabic Literature until the End of the Umayyad Period, London, 299-307.
13
id. (1987), Al-Uṣūl al-ʼArbaʻumiʼa. Jerusalem Studies in Arabic & Islam, vol. 10: 128-166.
14
id. (1989), Biḥār al-ʼAnwār. in Iranica (internet version).
15
id. (2013), Introduction to Shīʻī Ḥadīth Section. The Study of Shīʻī Islam:History, Theology and Law, Edited by Farhad Daftary and Gurdof Miskinzoda, vol. 2: 165-180.
16
Kulaynī, M. (1969), Al-Kāfī. Edited by ‘Alī Akbar Ghaffārī. Tehran, Dār al-Kutub al-Islāmīyyah, 2nd imprint.
17
Ma‘ārif, M. (2008), Discussions on the history of Ḥadīth: The process of development – Knowing the resources. Tehran, Naba’ Publicaitons.
18
Madelung, W. (1954), Al-Mufīd. in Encyclopaedia of Islam, Edited by P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs, Leiden, Brill Press, vol. 7: 312-313.
19
Majlisī, M. B. (1983), Biḥār al-anwār. Beirut, Dār ’Iḥyā al-Turāth al-‘Arabī
20
Neishābūrī, M. (1991), Ṣaḥīḥ Muslim. Edited by: Muḥammad Fu’ād ‘Abd al-Bāqī, Cairo, Dār al- Ḥadīth
21
McDermott, M. J. (1978), The Theology of Al-Shaykh Al-Mufīd. Beirut, Dār al-Mashriq.
22
Motzki, H. (2010), Hadith: Origins and Developments. Edited by Murtiḍā Karīmīnīā, Qom, Dār al-Ḥadīth.
23
Newman, A. J. (2000), The formative period of Twelver Shīʻīsm:Ḥadīth as discourse between Qom and Baghdād. Richmond. Surrey:Curzon.
24
Qism al-Kalām fī Majma‘ al-Buḥūth al-Islāmīyyah, Sharḥ al-Muṣṭalaḥāt al-Kalāmiyyah. (1994), Sharḥ al-Muṣṭalaḥāt al-Kalāmiyyah. Tehran, Majma‘ al-Buḥūth al-Islāmīyyah.
25
Schmidtke, S. (1991), The Theologhy of al-ʻAllāma al-Ḥillī. Berlin, Klaus Schwarz Verlag.
26
Shahristānī, M. (1948), Al-Milal wa al-niḥal. Edited by Aḥmad Fahmī Muḥammad. Beirut: Dār al-Surūr.
27
Sharīf Raḍī, M. (1985), Khaṣā’iṣ al-a’immah (Khaṣā’iṣ ’Amīr al-Mu’minīn). Edited by: Muḥammad Hādī Amīnī, Mashhad, Ᾱstān Quds Raḍawī.
28
Shaykh Mufīd, M. (1992), Al-Irshād fī ma‘rifah Hujaj Allāh ‘Alal ‘Ibād. Qom, Ālul Bayt Institute.
29
ORIGINAL_ARTICLE
An Evaluation of the Jurisprudential Application of "the Faithful's Practice"
The Faithful's practice is taken as the general manners of the religious people who live in the divine legislation era whose religiosity mode is the only reason for the occurrence of such a practice. The deep-rooted jurisprudential heritage manifests the strong position of this institution in the domain of inference. In addition to analyzing the most essential legist bases in confirmation of the Faithful's practice, the present study has challenged the main instances of its jurisprudential application. At the end, it can be asserted that the installed limitations in the authorization of this institution have severely limited its argumentation and so, absolute jurisprudential reliance on it is very scarce.
https://jcis.ut.ac.ir/article_65957_bdf85a33e18e9ec2d72b9b03244ee954.pdf
2019-02-01
69
89
The Faithful's practice
The Wise
Authorization
Contemporaneity
Application
jurisprudence
Muḥammad Taqī
Fakhla‘ī
1
Professor, the Department of the Islamic Jurisprudence and Principles of Islamic Law, Ferdowsī University of Mashhad, Mashhad, Iran
LEAD_AUTHOR
The Noble Qur’ān
1
‘Alīdūst, A. (2005), Fiqh wa ‘urf. Tehran, Farhang Andīshah Islāmī research center.
2
‘Āmilī Gharawī, J. (1998), Miftāḥ al-kirāmah fī sharḥ qawāid al-‘allāmah. Qom, the office of Islamic Publications.
3
Āmulī, M. T. (2001), Miṣbāḥ al-hudā fī sharḥ al-‘urwah al-wuthqā. Tehran, Āmulī.
4
Anṣārī, M. (1994), Kitāb al-Khams. Qom, the International Congress on Memorial of Shaykh A‘ẓam Anṣārī.
5
Id. (2004), Manāsik Hajj. Qom, Majma‘ al-Fikr al-Islāmī.
6
Āshtīyānī, M. Ḥ. (2004), Al-Rasā’il al-tes’. Qom, Al-Mu’tamar al-‘allāmah al- Āshtīyānī.
7
Bihbahānī, M. B. (2005), Ḥāshiyah al-wāfī, Qom, Mu’assisah al-‘Allāmah al-mujaddad al-waḥīd al-Bihbahānī.
8
Id. (2003), Maṣābīḥ al-ẓullām. Qom, Mu’assisah al-‘Allāmah al-mujaddad al-waḥīd al-Bihbahānī
9
Fāḍil Lankarānī, M. (2002), Tafṣīl al-Sharī‘ah fī sharḥ taḥrīr al-wasīlah – al-khums wa al-anfāl. Qom, A’immah Aṭhār (a) jurisprudential center.
10
Fayyāḍ, M. A. (n.d.), Ta‘ālīq mabsuṭah ‘alā manāsik al-Hajj. Qom, Maḥallātī.
11
Hā’irī, A. (1997), Durar al-fawā’id. Qom, Mu’assisah al-Nashr al-Islāmī.
12
Ḥakīm, M. (1995), Mustamsak al-‘urwah al-wuthqā. Qom, Mu’assisah Dār al-Tafsīr.
13
Id. (1989), Minhāj al-Ṣāliḥīn. Beirtu, Dār al-Ta‘āruf Lilmatbu‘āt.
14
Ḥakīm, M. T. (1997), Al-Uṣūl al-‘āmmah fī al-Fiqh al-Muqārin. Qom, Majma‘ Jahānī Ahl Bayt (a).
15
Ḥakīm, M. K. (2000), Al-Madkhal ilā ‘ilm al-Uṣūl. Qom, Dār al-Fiqh Liṭṭibā‘ah wa al-Nashr.
16
Hamidānī, R. (1995), Miṣbāh al-faqīh. Qom, Mu’assisah al-Ja‘fariyyah.
17
Hāshimī Shāhrūdī, M. (2009), Aḍwā’ wa Ārā’: Ta‘līqāt ‘alā kitābinā buḥūth fī ‘ilm al-uṣūl. Qom, the Islamic Jurisprudence Encyclopedia Institute.
18
Ḥillī, Ḥ. (1991), Muntahal Maṭlab fī taḥqīq al-madhhab. Mashhad, Āstān Quds Raḍawī.
19
Ḥurr ‘Amilī, M. (1988), Wasā’il al-Shī‘a. Qom, Mu’assisah Āl al-Bayt (a).
20
‘Irāqī, ḍ. (1993), Sharḥ tabṣirah al-muta‘allimīn. Qom, the office of Islamic Publications.
21
Kāshif al-Ghiṭā, J. (n.d.), Kashf al-ghiṭā ‘an mubhamāt al-sharī‘ah al-gharrā. Iṣfahān, Mahdawī.
22
Khu’ī, A. (1989), Al-Tanqīḥ fī sharḥ al-‘urwah al-wuthqā. Edited by ‘Alī Gharawī. Qom, Dār al-Hudā.
23
Id. (1997), Musū‘ah al-Imām al-Khu’ī. Qom, Mu’assisah Iḥyā Āthār al-Imām Khu’ī.
24
Id. (1997), Fiqh al-Shī’a – kitab al- ṭahārah. Qom, Mu’assisah Āfāq.
25
Id. (1989), Al-Mu‘tamid fī sharḥ al-manāsik. Qom, Madrisah Dār al-‘Ilm.
26
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62
ORIGINAL_ARTICLE
Different Kinds of Kindness Expression towards Children from the Viewpoint of the Qur’ān and Ḥadīth
Kindness is the basic need of children, and it gives them an opportunity, away from any anxiety, to ponder about their acts and words and, if necessary, to refine them. Moreover, they learn what kindness is and how to use it in their lives. Considering the importance of kindness towards children for their training, this article discusses different kinds of kindness towards children from the viewpoint of the Qur’ān and narrations with a descriptive-analytical method. Findings of this research show that under the light of noble kindness, children find the future more promising. Kindness binds the children to the family and keeps them safe from the consequences of the future mishaps. Addressing children in a dignified way, playing with them, respecting and honoring them, having tolerance in dealing with them, ignoring their misconducts, making friends with them, encouraging them, making them happy, taking them out to play, appreciating their efforts, giving them gifts, keeping your promises, praying for them, and forgiving their mistakes are different kinds of kindness expression towards children.
https://jcis.ut.ac.ir/article_65959_6e01f228c419f774c2380424445c5fe2.pdf
2019-02-01
91
106
The Qur’ān
Narration
Child
Training
Kindness
Alī Muḥammad
Mīrjalīlī
1
Associate Professor, Department of Qur’ān and Ḥadīth Sciences, Meybod University, Meybod, Iran
LEAD_AUTHOR
Ma‘ṣūmah
Khayātyān Yazdī
m43831@gmail.com
2
Master’s holder, Virtual University of Ḥadīth Sciences, ray city, Iran
AUTHOR
The Noble Qur’ān (1994), Translated by Muḥammad Mahdī Fūlādī, Tehran, Dār al-Qur’ān al-Karīm
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22
ORIGINAL_ARTICLE
The Responses of the Qur’ān to the Contemporary Needs: An Investigation of the Possibility of Generalizing the Verses on Slave Release to Financially Liable Prisoners' Release
One of the serious problems in the Islamic societies that has usually worried the rulers and has bothered the religious scholars and authorities is the existence of non-criminal prisoners who have been sentenced to prison simply because of financial liability. On the other hand, the Holy Qur’ān has called itself the explainer of everything. That is to say, whatever needed to guide the human to bliss in his worldly and otherworldly social life can be found in the Qur’ān. The article at hand aims at exploring the Qur’ān to find out if there is any solution in the Qur’ān for releasing the financially liable prisoners who have been prisoned in some cases due to a misfortune such as non-intentional homicide and don’t have the ability to pay the blood money to the avengers of blood. The result obtained based on the thematic interpretation and the legist principle "the ruling criterion in the noble qur’ānic verses is the generality of the language rather than the particularity of the case" is that we can generalize the qur’ānic verses on the slave release to setting free the merely financially liable prisoners. At the end, four solutions have been extracted from the Holy Qur’ān for releasing the merely financially liable prisoners.
https://jcis.ut.ac.ir/article_65960_853630aaae80381cd6bfffb022c4afb6.pdf
2019-02-01
107
122
The Qur’ān
Prisoner release
Thematic interpretation
Slave release
Sayyid Maḥmūd
Ṭayyīb Ḥūseinī
1
Associate Professor, the Department of the Qur’ānic Studies, the Research Institute of Ḥawzah and University, Qom, Iran
LEAD_AUTHOR
The Noble Qur’ān.
1
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2
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5
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6
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7
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14
Ma‘rifat, M. H. (2000), Tafsīr wa Mufassirān. Qom, Al-Tamhīd cultural Institute.
15
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16
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26
ORIGINAL_ARTICLE
Decoration as a “Language” in Explaining the Concept of Islamic Art and Architecture
This article attempts to investigate the proposed answers for the three questions about Islamic art and particularly Islamic architecture: first, does Islamic art have an independent identity? Despite the buildings with different applications in Islamic architecture, is there a common space? Can a single yardstick be introduced for investigating different spaces of Islamic art and architecture? In investigating the answers, this article backs up the independent identity of Islamic art and architecture and introduces the calligraphic-vegetative-geometric decorations as a “visual language” of Islamic art and architecture and presents it as the unifying factor of spaces in Islamic art and architecture and tries to provide a new proposition for the issue of meaning in Islamic art and architecture which is formed based on the viewpoint of ‘Ayn al-Quḍāt Hamidānī about the meaning. Imām.
https://jcis.ut.ac.ir/article_67343_48ba833fce83c815069acddeca8621f1.pdf
2019-02-01
123
140
Mosque
Islamic art and architecture
Decoration
‘Ayn al-Quḍāt Hamidānī
Alī
Alīshīr
a_alishir@ut.ac.ir
1
PhD Candidate of Islamic Philosophy, the College of Farabi, the University of Tehran, Qom, Iran
AUTHOR
Sayyid Muḥammad ‘Alī
Dībājī
dibaji@ut.ac.ir
2
Associate Professor, the Department of Islamic Philosophy, the College of Farabi, the University of Tehran, Qom, Iran
LEAD_AUTHOR
The Noble Qur’ān.
1
Barrucand, M. & J. Bednorz (2007), Islamic architecture in Andalusia. Translated by Fā‘izah Dīnī, Tehran, the Academy of Arts.
2
Blum, J. & Sh. Beller (2002), Islamic art and architecture (2). Translated by Yaqūb Āzhand, Tehran, the Academy of Arts.
3
Fatḥī Āzar, S. & M. ῌamzih Nizhād (2014), »The semantics of axis in the mosque and the church«. Quarterly of Iranian-Islamic city studies, No. 17, pp. 53-62.
4
Graber, O. (1978), The formation of Islamic art. Yale University Press.
5
Herzfeld, E. (1987), Arabesque. In the Encyclopedia of Islam. Leiden, Brill, vol. 1, pp.363-367.
6
Hillenbrand, R. (2012), The Islamic architecture. Translated by Ayat Allāh Zādih Shīrāzī, Tehran, Ruzaih.
7
Jawādī, Sh. (2005), Decoration: the main element in the aesthetics of the art of Iran. Bāgh Naẓar, No. 3, pp. 51-57.
8
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9
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10
Munzawī ‘A. N. & ‘A. ‘Usairān (1998), The letters of ‘Ayn al-Quḍāt. Tehran, Asātīr.
11
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12
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13
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14
ORIGINAL_ARTICLE
The Imāmīte Interpretation and the Response to the Falsities about Ādam's (a) Story in the Qur’ān
The story of Ādam (a) in the Qur’ān has always been targeted with falsities about the historical reality of Ādam's (a) existence, the specific rulings of Ādam's (a) religion, and his prophethood. A review of the interpretations of the Qur’ān reveals that there are in general three groups of falsities about the personality, religion, and infallibility of Ādam (a). These falsities existed during the lifetime of the Descendants of the Prophet (a). This indicates the oldness of these falsities. The narrative evidences for these falsities do not have the required validity and their content is affected by the motive to eradicate the belief in the infallibility of the Prophets. The traditionalist approach has had a role in the promotion of these falsities. In the article at hand, each of these falsities about Ādam's story is evaluated and answered based on the Imāmīte principles for the interpretation of the Qur’ān.
https://jcis.ut.ac.ir/article_67345_1f7b4a03fd57099710176a048698f031.pdf
2019-02-01
141
155
Ādam's (a) story
The Qur’ānic stories
Prophets' infallibility
Falsities about the Qur’ān
Imāmīte interpretation
Alī
Rād
ali.rad@ut.ac.ir
1
Associate Professor, the Department of the Qur’ān and Ḥadīth Sciences, the College of Fārābī, the University of Tehran, Qom, Iran
LEAD_AUTHOR
The Noble Qur’ān
1
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5
‘Ayāshī, M. (n.d.), Tafsīr al-‘Ayāshī. Edited by Hāshim Rasūlī Maḥallātī, Tehran, Al-Maktabat al-‘Ilmīyyah al-Islāmīyyah.
6
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7
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11
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12
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13
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14
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15
Mahdawīnezhād, M. Ḥ. & M. R. Khudā’ī (2013), «Analysis of Mullā Ṣadra's principles in his interpretation of Ādam's (a) story». Ḥikmat Ṣadrā’ī, No. 1, pp. 99-116.
16
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Ṭayyīb Ḥuseinī, M. (2013), The Pathology of interpretive movements. Qom,
35
Ṭūsī, M. (1979), Al-Iqtiṣād fīmā Yata‘llaq bil-I‘tiqād. Tehran, Maktabat Jāmi‘ Chihilsutūn.
36
Id. (n.d.), Al-Tibyān fī tafsīr al-Qur’ān. Lebenon, Dār Iḥyā’ al-Turāth al-‘Arabī.
37
ORIGINAL_ARTICLE
The Exploration of the Chain and Argumentation of the Tradition "the Qur’ān is Dhalūl (Like a Calm Camel) and has Different Aspects" in the Shī‘a and Sunnī Sources
The study at hand has adopted a comparative-analytical method to investigate the chain and argumentation of the narration "the Qur’ān is Dhalūl and has different aspects, so take it in the best way" in the Shī‘a and Sunnī sources. The foregoing narration is generally found in the Sunnī sources, but some Imāmīte scholars such as Ṭabrisī and Feiḍ Kāshānī have referred to it without mentioning its chain. This tradition is weak with regard to its chain and is considered a Delivered tradition. But it can be said that it enjoys a fair frequency with regard to its argumentation and text, in a way that the majority of the interpreters and Ḥadīth transmitters of the two denominations believe in the multidimensionality of the Qur’ān. Accordingly, an interpreter should avoid one-sidedness in the interpretation of the Qur’ān and should regard different aspects of the verses and express his final interpretation in a probabilistic manner. The narration "the Qur’ān has different aspects" which has been narrated from Imām ‘Alī, too, confirms the narration "the Qur’ān is Dhalūl and has different aspects". It is noteworthy that the narration from Imām ‘Alī has been mentioned in Nahj al-Balāgha without any chain, but the multiplicity of the narrators, the argumentative power, and the trustable character of Sayyid Raḍī help confirm this narration.
https://jcis.ut.ac.ir/article_67346_58bdf610104ac4bc0f5ee09d5ebb1a32.pdf
2019-02-01
157
174
Carrier
Dhalūl
Multidimensional
Shī‘a sources
Sunnī sources
Negīn
Alīzādeh
alizadehnegin@yahoo.com
1
PhD Student of Comparative Interpretation, the University of Qom, Qom, Iran
LEAD_AUTHOR
Sayyid Riḍā
Mu’addab
moadab_r113@yahoo.com
2
Professor, the Department of the Qur’ān and Ḥadīth Sciences, the University of Qom, Qom, Iran
AUTHOR
The Noble Qur’ān
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ORIGINAL_ARTICLE
An Investigation of the Impact of Ecology and the Role of Environmental Factors on Human Morality and Behavior from the Viewpoint of the Qur’ān and Nahj al-Balāgha
Attention paid by the divine religions to the refinement of human morality and behavior has accentuated the necessity for investigating the role of environmental factors, in line with the orders of the Noble Qur’ān and Nahj al-Balāgha. In this regard, figuring out the doctrinal and practical principles of these two precious books depicts the dos and don’ts that should be formed for the environmental factors to refine the behavior. Ecological basics of the Qur'ān and Nahj al-Balāgha and the role, effect, and importance of environmental factors in refining the human morality have been explored in this article with a descriptive-analytical method. Ecology studies the effect of geographical and social factors on human thoughts and morality. According to the ecological application of the Qur’ān and Nahj al-Balāgha, the effects of natural and social environments do not change the basic principles of human nature like free will, but they bring about etiquettes, customs, and rules that can influence all life aspects of people. Therefore, individuals who live in an improper and polluted environment are away from divine forgiveness, and the only way considered for them to be freed and saved is that they desert and leave that environment.
https://jcis.ut.ac.ir/article_67344_8aefa0d0807a2119a9f6594545d99677.pdf
2019-02-01
175
189
The Qur’ān
Nahj al-Balāgha
Application
Ecology
Morality
Fahīmah
Ghulāmī Nezhād
asia1383_2004@yahoo.com
1
MA holder, al-Zahra University, Tehran, Iran
LEAD_AUTHOR
Fātimah
‘Alā‘ī Raḥmānī
f.alaee@alzahra.ac.ir
2
Assistant Professor, the Department of Qur’ān and Ḥadīth Sciences, al-Zahra University, Tehran, Iran
AUTHOR
The Noble Qur’ān.
1
Nahj al-Balāgha (1993), Translated by Muḥammad Dashtī, Qom, Nasīm Kuthar Publications.
2
Āmulī, A. J. (1976), The translation of interpretation of Nahj al-Balāgha. n.p., cultural and social affairs of Astān Quds Raḍawī.
3
Ardakānī, M., R. (2009), Public ecology. Tehrān, Tehrān University Publications
4
Aristotle (1979), Republic. Translated by ῌamīd ‘Ināyat, n.p., Pocket Books Corporate Publications.
5
Ibn Sīnā, ῌ. (1991), Rules of medicine, the first book. Translated by ‘Abd al-Raḥmān Sharafkandī, n.d., Sūrūsh.
6
Baḥrānī, M. (1996), The translation of the interpretation of Nahj al-Balāgha. Translated by Qurbān ‘Alī Muḥammadī Muqaddam and ‘Alī Aṣghar Nawāī Yaḥyā Zādih, Mashhad, the foundation of Islamic researches of Astān Quds Raḍawī.
7
Id. (1987), Ikhtī ār Miṣbāḥ al-Sālikīn. Edited by Muḥammad Hādī Amīnī, Mashhad, the foundation of Islamic researches of Astān Quds Raḍawī.
8
Barber, J. & Smith, M. (1994), The nature of foreign policy. Translated by ῌusein Sief Zādih, Tehran, Qūmis Publications.
9
Beihaqī Keīdarī, Q. M. (1996), ῌadāiq al-ῌaqāīq fī Sharḥ Nahj al-Balāgha. Edited by ‘Azīz Allāh ‘Aṭārudī, Qom, Nahj al-Balāgha foundation (‘Aṭārud Publications).
10
ῌuseinī Shīrāzī, M. (n.d.), the explanation of Nahj al-Balāgha. Tehran, Dār al-Turāth al-Shī‘a
11
Ibn Abī al-ῌadīd, ‘A, A. (1998), the interpretation of Nahj al-Balāgha. Edited by Muḥammad Abulfaḍl Ibrāhīm, Qom, the Public Library of Mar‘ashī Najafī.
12
Ibn Khaldūn, ‘A., M. (n.d.), the introduction of Ibn Khaldūn. Beirut, Dār al-Turāth al-‘Arabī.
13
Islāmpūr & ‘Askarī (2010), the environment in Islam. n.d., the center of Islamic research of IRIB
14
Islāmpūr, Karīmī, & ‘Asgarī (2010), The effect of healthy environment on the human in Islamic teachings. Pāsdār Islam, No. 300, p. 41.
15
Ja‘farī, M. T. (2009), Translation and interpretation of Nahj al-Balāgha. Tehran, the Institute of the Compilation and Publication of the Works of ‘Allāmih Ja‘farī.
16
Ja‘farī Nā’īnī, A. (1993), Ibn Heītham. Islamic encyclopedia, edited by Kāẓim Mūsawī Bujnūrdī, Tehran, the Center of the Great Islamic Encyclopedia , vol. 5: 127-138.
17
Ja‘farī, Y. (1997), The interpretation of Kuthar, n.p. , ῌijrat Publications.
18
Kamari’ī, M. B. (1977), Minhāj al-Barā‘h fī Sharh Nahj al-Balāgha. Edited by Ibrāhīm Mīānjī, Tehran, Maktab al-Islāmiah.
19
Karimī Yazdī, ῌ. (n.d.), The science of ecology from the view of Imām ‘Alī (a). The Website of the Center of the researches of Hygiene and Religion, http://crsm.muq.ac.ir/index.aspx?siteid.
20
Makārim Shīrāzī, N. (1996), The message of the Commander of the Faithful (a) : a new and comprehensive interpretation on Nahj al-Balāgha. Tehran, Dār al-Kutub al-Islāmīyyah.
21
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22
Mudarris Waḥīd, A. (1979), Sharḥ Nahj al-Balāgha. Qom, n.p.
23
Mughnīyah, M., J. (2003), Tafsīr al-Kāshif. Tehran, Dār al-Kutub al-Islāmīyyah.
24
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25
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26
Ibid. (1939), Fī Ẓilāl Nahj al-Balāgha. Beirut, Dār al-‘Ilm Lilmalā‘īn.
27
Naqawī Qā’inī Khurāsānī, M. T. (n.d.), Miftāḥ al-sa‘ādah fī Sharh Nahj al-Balāgha. Tehran, Maktabat al-Muṣtafawī.
28
Nawwāb Lāhījānī, M. B. (n.p.), The interpretation of Nahj al-Balāgha. Tehran, Akhawān Kitābchī.s
29
Nuqrih Kār, ’A.; Ḥamzih Nezhād, M. and Dihqānī Taftī (2010), «Investigating the effect of the natural environment on behavior and morality from the view of Islamic thinkers and its outcomes in planning artificial environment». Armānshahr, No. 5, pp. 79-96.
30
Pūr Shāfī‘ī, H. & Afāqī F. (2014), «The effect of the natural environment on the behavior from the viewpoint of Qur’ān, Nahj al-Balāgha, and Muslim scholars». The second national conference of planning, protecting, and supporting the environment and sustainable development, Islamic Azad University of Birjand.
31
Qirā’atī, M. (2004), Tafsīr nūr. Tehran, the Cultural Center of Lessons from Qur’ān.
32
Rāwandī, Q. (1985), Menhāj al-Barā‘ah fī Sharḥ Nahj al-Balāgha. Edited by ‘Abd al-LaṭĪf Kūh Kamarī, Qom, the Public Library of Mar‘ashī Najafī.
33
Riḍā’ī Iṣfahānī, M. A. (2008), Tafsīr Qur’ān Mehr. Qom, the Publication of Interpretation Researches and Qur’ānic Sciences.
34
Rodgers, A. (1996), Hygiene and human ecology. Translated by Sīāwash Agāh, n.p., the Institute of Social Studies and Researches.
35
Ṭabāṭabā’ī, M. ῌ. (1996), Al-Mīzān fī tafsīr al-Qur’ān. Qom, The office of Islamic Publications affiliated to the Jāmi‘ah Mudarrisin of Qom ῌawzah.
36
Ṭabrisī, F. (1993), Majm‘a al-Bayān Liulūm al-Qur’ān. Tehran, Nāṣir Khusru.
37
Ṭaliqānī, M. (2001), A beam of Nahj al-Balāgha. Translated by Muḥammad Mahdī Ja‘farī, Tehran, Ministry of Culture and Islamic Guidance.
38
Ṭayyib, A. (1999), Atyab al-bayān fī Tafsīr al-Qur’ān. Tehran, Islam Publications.
39
Zuḥeilī, W. (1997), Al-Tafsīr al-munīr fī al-‘aqīdah wa al-sharī‘ah wa al-manhaj. Beirut, Dār al-Fekr al-Mu‘āṣir.
40
Id. (1999), Tanbīh al-ghāflilīn wa tadhkirat al-‘arifīn. Edited by Muḥammad Jawād Dhihnī, transalted by Mullā Fatḥ Allāh Kāshānī, Tehran, Payām ῌaq Publications.
41
ORIGINAL_ARTICLE
The Humanistic Turn in Contemporary Islamic Studies
One of the first concerns of the thinkers was to know the human. Muslim thinkers also have had a great deal of effort to offer a comprehensive theory and viewpoint about the human. This article is a secondary study about the patterns of Muslim thinkers to know the human and it compares the Ṣadrian pattern with the Neoṣadrian one. It does not aim at judging the content of these patterns; it investigates the principles of the structural turn of Neoṣadrians in the contemporary Islamic studies. Ṣadrian anthropology is of the kind of philosophical psychology, though it has many differences with earlier philosophical viewpoints. Although contemporary Shī‘a thinkers are completely influenced by the Ṣadrian theosophy in their ontology and theology, they are faced with a revolutionary change of content and structure in the issue of human which shows an anthropological turn. Both the subject of matter and the principles and theorems are developed in this turn. The root of this turn is the attention of the Neoṣadrian to the philosophy of humanities and the anthropological basics of behavioral and social sciences. In the second part, the essential teachings of Islam about the human as the Islamic anthropology principles and in the third part, the theoretical principles of contemporary anthropology are investigated.
https://jcis.ut.ac.ir/article_67347_17f625cc27e18a71764ab9904598c1e1.pdf
2019-02-01
191
207
Anthropology
Philosophical psychology
The theory of corporeal creation
The theory of natural disposition
The theory of arbitraries
Mahdī
‘Āshūrī
ashoori@irip.ir
1
Assistant Professor, the Department of Science Studies, the Iran Research Institute of Philosophy (IRIP), Tehran, Iran
LEAD_AUTHOR
Abd Al-ῌusein
khusrupanāh
khosropanahdezfuli@gmail.com
2
Professor, the Department of Theology, the Iran Research Institute of Philosophy (IRIP), Tehran, Iran
AUTHOR
The Noble Qur’ān.
1
Ibn Sīnā, Ḥ. (2004), Al-Mabd‘ Wa al-Ma‘ad. Edited by ‘Abdullāh Nūrānī, Tehran, the University of Tehran.
2
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3
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