Al-Missbah journal

The research tries, using the analytical vision, to understand verse 67 of Surat Al-Maida, with all the Quranic epistemological content that the verse is full of, and the historical facts that surround it.
In his attempt to interrogate the verse through its textual and cultural contexts, he leans his epistemological direction to what is confirmed by the external context that geographers, lexicographers and historians undertake to explain, and elaborates on it in terms of its relationship to the Ghadir incident that took place in the tenth year of the Hijrah, and the associated events that contribute to Understanding the semiotics of the text related to the Hadith of Ghadir and the verse of Tabligh.

The venerable scholar \"Fakhr al-Din al-Toreyhi\" is considered one of the most prominent scholars classified in various fields, as one of its ripe fruits was his book \"The Bahrain Complex and the Beginning of the Lights\". What increased the sweetness of its lexical entries was evidence from the Holy Qur’an, relying on the explanations of Imam Ali - peace be upon him - in the hands of interpretation and interpretation.

The issue of the caliphate and the Imamate was and still one of the matters of difference between Muslims whether Shiite or Sunni and causes disunity and dispersion among them. Therefore this research wants to establish the Imamate of Imam Ali (A.S) in verse (61) Al-Mubahala in Surat Al-Imran with a focus on the word ourself. In the research the researcher tried to clarify some important words in the verse such as the word “self” and the word “Mubahala” both linguistically and idiomatically. The research also includes the opinions of the commentators about what is meant by \\"our selves\\" which came in the verse through which after deepening and thinking about it it proved the Imamate of Imam Ali (A.S) with the help of Quranic evidence and hadiths. In conclusion it was established by agreement of the scholars and interpreters that the word “ourselves” that came in the verse of the mubahala does not mean the Prophet (pbuh) himself because the wise person does not call himself but rather he call someone else and what is meant is Ali (A.S) and he (A.S) must be in the position of the Prophet (pbuh) in every aspect and that all The Qur’anic verses that address the Prophet (pbuh) also address Imam Ali (A.S) except those with evidence ment for the prophet (pbuh). On the clarity of this Imam Ali (A.S) is an imam and caliph directly after the Messenger (pbuh).

The status of the Ahl al-Bayt (peace be upon them) in the religion is like the justice of the Noble Qur’an. The Book of God revealed to our master and the beloved of our hearts، Muhammad bin Abdullah (may God’s prayers be upon him and his family) And he indicated that they will not separate until they return to him on the Day of Resurrection، and whoever adheres to one of them and leaves the other; He lost، lost، and lost، so it must be adhered to both، so the research wanted to shed light on the narrations that came through the origin of the lesser weight and the mother of her father and the lady of the women of the worlds Fatima al-Zahra (peace be upon her)، through statistics and study، and we found the narrations about her very few if we compare them with the narrations of the companions who Contemporaries of the Messenger of God (may God bless him and his family) As the narrations reported about it reached twelve narrations only in the interpretations of the two schools (the School of Ahl al-Bayt and the School of the Companions)، and we do not know the reason، is it the people’s estrangement from it? Or did she not talk about her father?!! ، The research faced a number of big problems; The most important of them: the scattering of narrations in the books of interpretation، which made us tired of searching، excavating and extracting them، as well as shortening the speech in the narrations by the commentators and cutting out some of the words that came from Mrs. Zahra in particular in the interpretations of the School of Companions. ، and thank Allah the god of everything ..

The intention of the Qur’an is to place its knowledges on the levels of different levels of perception, and to carry all its knowledges to generations over the ages, and it followed a method of introspection of very many meanings under the apparent meaning of the words.
The research found in the explanatory narrations of Ahl al-Bayt several things that make it into points:
1. In the narrations of Ahl al-Bayt, peace be upon him, the term “apparent” is not mentioned except in contrast to the inner meaning. What is meant by it is: what the receiver obtains from the close meanings, so he described it as the recitation, i.e. the meaning directly attained from it, and as elegant (the admirer), the one that calls for wisdom and action, and the accidents that necessitated the revelation of the verses with all their circumstances. And its stars and its boundaries (i.e. landmarks, signs, and clues), which in this way includes the types of strong significance from the text and the apparent - the apparent according to the modern term - and as for the inner part of the Qur’an, what is meant by the distant connotation of the word is necessary from the requirements of the back, and it is dominated by knowledge in exchange for action, and it has been used a lot in the course of verses and their application.
2. The apparent meaning and the inner are two descriptions of the meaning. They are predominantly used for the word, so it dispenses with it, so it is not said that this is an expression with an apparent meaning, nor an expression with an internal meaning, rather it is said as an apparent term and inner.
All the uses of the term inner in the narrations indicate that it is the hidden meaning. It was used in the symbolic meaning, the implied connotation, the representative of it, and the opposite of the context indicative.
3. The narrations indicate the multiple appearances of the Qur’an, as well as its inner meanings , to seven – and the number is for multiplicity, not for limitation.
4. The narrations state that every an apparent has inner meaning and every inner meaning has an apparent.
5. Interpretation is not limited to the apparent statement, just as the interpretation is not limited to the internal statement. Some of the narrations do not reflect the matter.
6. The narrations of Ahl al-Bayt, peace be upon him, stated the apparent authority of the Qur’an with a statement that the Qur’an is a proof for its recipient. Unless there is a text to the contrary.
7. The totality of the narrations of Ahl al-Bayt that are related to the inner interpretation of the Qur’an indicates the authoritativeness of the inner interpretation issued by the infallible(Al- Ma'asoom) only, and thus returns to the authenticity of the saying of the infallible, and there is no argument for the inner meaning unless it is a matter of applying the universal rules to its resources.

The research reviews one of the most important and dangerous issues in the history of the Islamic state in the Abbasid era, which is the issue (creation of the Qur’an), which took a large space of time, in which there was a lot of disagreement between Islamic sects and sects, and it reached the point of killing, where many scholars were killed as a result of some The Abbasid Caliphs adopted the saying that the Qur’an was created and tried to generalize this issue to all people, and those who reject all of them will be punished by death, imprisonment and torture. And because the imams of Ahl al-Bayt, peace be upon them, had contemporary with this issue in all its details, and being among the scholars of this nation and to whom people look to know what they say about it, we have reviewed in this research their opinions and the most important statements they made regarding it, with reference to their leading role in the nation, and their great tasks in Reaching them to safety through the correct guidance derived from the tolerant Sharia in word and deed, not by diligence and opinion.

Significance in general is the concept obtained as a whole from the text or phrase and is not related to a single word، and the signification in the language or as stated in the dictionaries does not depart from the concept of physical signification related to the concept of the guide that guides people to the paths. It is obtained as a whole from the text or phrase and is not related to a single word. In this research، we are not about to study the semantics from its linguistic side. Rather، we study the literary connotation، which is related to the overall concept learned from the text in terms of choosing the writer and his taste. Especially for the writer to express a specific need that no other writer can express aldilalat bishakl eamin hi almafhum almutahasil \'ijmalan min alnasi \'aw aleibarat wala tataealaq bialmufradat alwahidati، waldilalat fi allughat aw kama ja\' fi almaeajim liaitakharaj ean mafhum aldilalat almadiyat almutasilat bimafhum aldalil aladhi yurshid alnaas alaa almasalik fahi biaikhtisar alairshadi، ama fi alaistilah fayumkin alqawl eanha bishakl eamin almafhum almutahasil aijmalan min alnasi aw aleibarat wala tataealaq bialmufradat alwahidat wanahn fi hadha albahth lays bisadad dirasat aldilalat min jihatiha allughawiat wanama nadrus aldalalat aladabiat walati takhusu almafhum alkuliya almustafad min alnasi min jihat aikhtiar aladib wadhawqih walayumkin an yashtarik biha ahl allisan qatibatan fayadkhul dimnaha alauslub walaikhtiar fahi simat khasat liladib liltaebir ean hajat mueayanat layumkin ladib ghayrih an yaebur

development of the human self is not possible without jihad of the soul and purifying it from sins، diseases and moral vices. The individual needs to know these obstacles that prevent him from the path of construction and development، and divine proximity، and knowledge of the disease and ways to treat it، and knowledge of its effects and consequences.

This research deals with one of the most important and oldest Qur’anic, philosophical and mystical issues that were mentioned in many philosophical systems and investigations that occupied the minds of philosophers and scholars, which is the issue of human truth and related issues such as: the origin of its existence, its relationship to the emitter of existence, its existential status and its movement of integration towards its eternal, existential and epistemological purpose. Ancient scholars, philosophers and others have taken various approaches to the issue of human integration and its origins and premises, but these approaches do not amount to what we have reached from the infallibles: on this issue. This is what makes this research acquire great importance and necessity, as it sheds light on what was mentioned in the Holy Qur’an and in the blessed Sajjadiya newspaper regarding the statement of the issue of human integration and its principles.
The human being is a living, active, chosen being, rooted in reason, loving himself, and searching for true perfection. Accordingly, he must first know and define real perfection and then move towards it, because the goal of God Almighty to create man in this world is to worship him, the Almighty, to reach the position of God’s representative on earth by slavery to God. For this reason, he provided the necessary ground for his voluntary integration, and God the Lord also gave him the way to draw closer and explained to him the path of integration to the Almighty. For this reason, every human must know the origins of his integration because the happiness of a human whatever it is, is the path towards spiritual integration. So what is not known by Man, is the origins and principles of his integrity, which cannot be possible for him to reach the required true perfection.
And what is important in this research is to clarify and mention the most important types of human integration from the perspective of the Noble Qur’an and the Al-Sajjad Journal/Paper and mention the criterion of perfection and imperfection for this rational being. He explained the meaning of formative and legislative integration, mentioned the assets and principles of individual integration, presented the best types of assets and principles for human social integration, and stated the most important causes and factors for spiritual integration. Then, after mentioning the obstacles and barriers to spiritual integration, comes the role of mentioning and analyzing some types of benefits for human spiritual integration, as they are divided into individual benefits and social benefits for human integration.

This research deals with highlighting the problem of employing the concept of style in the science of interpretation, and the mixing and overlap with other concepts such as manner, method and direction, and investigates the reasons starting from the reality of the word and the flexibility of adaptation in employment and being a servant of what is used for it through the definitions put forward to show its limits, which differed in its formulation, so i presented the popular definitions and discussion and through the definitions and opinions contained about the interpretative style I ended up highlighting the confusions between other concepts and their images as well as reviewing the most important opinions that dealt with The distinction between style, approach and direction to show the depth of this problem and its impact on the learners and their fall into confusion and illusion.

The Holy Qur’an shows us that there is a segment of society that has turned away from the remembrance of God Almighty and abandoned His rulings, after evidence and proofs were established that the way to salvation is through adherence to the provisions of God Almighty and the teachings of His true religion. Their turning away from religion, and sometimes from some parts of the law, is in a way that does not agree with their own desires and interests, so they do not accept it and reject it either directly or by interpreting it and distorting its meanings. The Holy Qur’an also presented to us a number of reasons that called for its owner to turn away and not adhere to religion, and instructed that the availability of blessings on a person makes him heavy, lazy, and negligent in performing one of the rights of the bestowed with which he was bestowed. Here, the importance of this research emerges in revealing some aspects of turning away from religious commitment, given that religious commitment is one of the most important criteria that we base on in judging human behavior. The goal here is to clarify the position of the Holy Qur’an towards those who turned away from the rulings of religion and its teachings. After presenting the reasons that led these people to turn away and deviate, and denying their deviant behavior, it provided us with appropriate solutions for prevention and treatment of this deadly disease that ravaged society, and this is what the Holy Qur’an did when it was presented. A problem, whether social, ideological or cultural, provides appropriate solutions and ways to deal with it and get rid of it; When we question the Holy Qur’an, we find it emphasizing adherence to the provisions of the Islamic religion and denouncing those who object or underestimate the divine teachings. Therefore, we must learn how the Holy Qur’an deals with this behaviour.

Soroush's book, Expansion of the Noble Experience, was and continues to represent a wide and elaborate controversy in terms of the ideas presented in it. Between his supporter and contradictor of the origin of his ideas, and between some satisfaction with what Soroush decided and a total discontent with his words, or the logic on which those words were built.
Accordingly, from the door of rational logic, and as an outlet for conscious sensitivity, it was necessary to look at Soroush’s experience in the prophetic experience, and to search for the origin of the starting points that he relied on and the foundations on which he built his theory and based his convictions on it, and despite what this follow-up will end up with, it can be said that everyone has his idea and every belief. However, logic and awareness require a person to reconsider what he said, and to continue contemplating what he decided and probing the depths at other times in what he will say, in order to avoid himself falling into a mistake, or slipping into the abyss of thought, belief, and application.
Proceeding from the foregoing, this research sought to present (an analytical and critical reading in Soroush’s perception of the occasional Arabic language in the Holy Qur’an), which is part of the project (a critical analytical reading in Soroush’s Qur’anic perceptions in his blog (Extending the Prophetic Experience)Accordingly, we say that the summary of what Soroush called for is that the Holy Qur’an represents the experience of the Most Noble Messenger, may God’s prayers and peace be upon him, and that the more the Messenger increases in skill, grows in strength, and proceeds in life, his personality will be more coherent and more abundant in wisdom. Accordingly, it follows from this the development and growth of the Qur’an and the increase in its texts according to this experience. He says explicitly: ((Religion is the spiritual and social experience of the Prophet; hence the religion is subordinate to the Prophet, and since these experiences are not arbitrary; rather they mean endorsement and support of the divine personality of the Prophet, then all followers, as well as the person of the Prophet, must also abide by this religion and comply with his orders) ).

It is an attempt or a reading in the connotations of some of the Qur’anic words and structures on which the scholars stood for an explanation and analysis.
This research was divided into two sections: the first dealt with the implications of some Qur’anic expressions and discussed the sayings and opinions of scholars and scholars in them.
As for the second topic it was related to the significance of some Qur’anic structures and its discussion of the scholars’ opinions on them. Then these two sections were followed by a conclusion that included the most important findings of this research

Praise be to God, Lord of the worlds, and prayers be upon Muhammad and his good and pure family who follow with us the most guided paths. A bright day has never been darkened and a dark night has brightened, and after.
It was narrated on the authority of Imam Al-Sadiq, peace be upon him, in the interpretation of the Almighty’s saying: (And indeed We have conveyed to them the Word that they may remember.) He said: “Imam after Imam.”
Based on this blessed saying, this window is devoted to research in the book “Treasure of the Collector of Benefits and the Defender of the Rebellious” by Alam bin Saif bin Mansour, which is a summary of the book “The Interpretation of the Verses Appearing in the Virtues of the Pure Progeny” by Sharaf Al-Din Al-Astrabadi. The author called it the treasure of the collector of benefits. In order for Muslims to be enlightened by the light of the knowledge of the Prophet and his guardians (they have the best prayers and complete greetings), and he did not change the authoring methodology, but rather added some comments to some hadiths. Al-Rubaie, who made great efforts to produce this book in two parts in 1436 AH / 2015 AD.
The research plan necessitated that there be a preface and two requirements. The preamble provided a brief overview of the work of the investigation, and the two requirements were devoted to the (selected) interpreted functions by explaining their semantic components, followed by the blessed verses and their interpretation by citing the texts narrated from the Ahl al-Bayt, peace be upon them .