abolfazl abedini; mehdi ghahramani
Abstract
Scientific centers that lay the ground for the development of science and the education of scientists are of great importance and are among the remarkable achievements of a culture and civilization. This paper compares the educational systems and scientific centers of the Buyids and the Seljuqs with ...
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Scientific centers that lay the ground for the development of science and the education of scientists are of great importance and are among the remarkable achievements of a culture and civilization. This paper compares the educational systems and scientific centers of the Buyids and the Seljuqs with regard to their efficiency and religious leniency and prejudice. Therefore, we first examine the fundamental elements of the educational systems of these two governmental systems and then investigate the efficiency, religious leniency and prejudice of these two as well as the development of their scientific centers and the outcome of their educational systems. The rulers of the Buyid family would treat other religions with leniency, whereas the rulers of Seljukian had a bigoted attitude and would support Shāfi’ism and Hanafism. Their diverse religious policies had impact upon their scientific centers such as mosques, (dervish) monasteries, observatories, libraries, hospitals, houses of science, schools as well as the educational systems of these centers including their textbooks and selection of their teachers and students.
gholamreza mostali parsa; hiva hasanpour
Abstract
The effect of the Holy Qur'an, with more than six thousand verses, as well as prophetic traditions on precious Persian literature is well known to everyone; these two valuable sources (the Qur'an and traditions) have always had overt and covert impact on literary works. In this paper, we examine the ...
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The effect of the Holy Qur'an, with more than six thousand verses, as well as prophetic traditions on precious Persian literature is well known to everyone; these two valuable sources (the Qur'an and traditions) have always had overt and covert impact on literary works. In this paper, we examine the influence of Quranic verses and prophetic traditions on Sahabi's quatrains. Sahabi is a poet from Safavid era renowned mostly for his quatrains. He has made great use of Quranic verses which are manifestly reflected in his poems.
Mohammad Mustafa Asady
Abstract
Moving to the cultural perspective of the civilization of the Holy Qur'an requires an understanding of the original look of the book in terms of its revelatory origin in terms of social dimensions, including culture. The present research problem is that what is cultural-cultural pathology in the Qur'an, ...
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Moving to the cultural perspective of the civilization of the Holy Qur'an requires an understanding of the original look of the book in terms of its revelatory origin in terms of social dimensions, including culture. The present research problem is that what is cultural-cultural pathology in the Qur'an, what are the characteristics of the humanistic view of cultural experts? Findings: Basic Indicators: Divine Science The main source of pathology, Islamic culture, Criticism of injury, Human reason Criterion of pathology, Coronary anthropology, Correspondence to individual and collective role in Damage and the field of pre-emptive human will. Process Indicators: Identify the internal context of the damage, represent the enemy's cultural planning, predict definite and probable damage, pathology along with cultural production, the coherence of the nature system and cultural damage and realization in Expression of injuries. As a result, the cultural pathology in the Qur'an's perspective is different from the human perspective in the cultural perspective both in the context of the occurrence of injuries and in the direction of recognizing the damage.
Quran and Quranic teachings
sayd hossein shafieidarabi; tayebeh heidarirad
Abstract
One of the verses cited by Shiite scholars regarding the obligation of loyalty to the Ahl al-Bayt (PBUH) and obedience to them and proving the Imamate of the Imams is known as the verse of "Maudt". Ibn Taymiyyah is one of the scholars of Ahl al-Sunnah who, by proposing various historical, conceptual, ...
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One of the verses cited by Shiite scholars regarding the obligation of loyalty to the Ahl al-Bayt (PBUH) and obedience to them and proving the Imamate of the Imams is known as the verse of "Maudt". Ibn Taymiyyah is one of the scholars of Ahl al-Sunnah who, by proposing various historical, conceptual, exemplary, literary, and theological doubts, has tried to limit the true meaning of the interpretation of "modeh fi al-qurabi" to maintaining the kinship relationship with the relatives of the Prophet (PBUH) and not harassing them; the implication of this verse is to deny the need for people to refer to Ahl al-Bayt (AS) to know the interpretation of the Qur'an and to accept their Imamate. Therefore, this article was compiled using library sources and in a descriptive-analytical way, with the intention of proving the most fundamental contribution of the Ghadir event; it seeks to answer this question: What are Ibn Taymiyyah's doubts about the verse of Maudt and the criticism of them? Ibn Taymiyyah raised doubts about the surrounding matters of the "Maudt" verse (the honor of the revelation, the place of the revelation, concepts, reasons, and examples, etc.); and the claimant of consensus on the denial of frequent narrations has agreed with the Shiite point of view, and the correctness of Allameh Halli's speech, the implication of definite intellectual evidence and the context of the verse on the Shiite point of view have been doubted and denied.
fathiye fattahi; arefe davaoodi; marzieh mohases
Abstract
One of the brilliant features of Sahifah Al-Sajjadiyyah is a link between this book and the holy Quran. The intention of this paper is depicting of familiarity and companionship of Imam Sajjad (AS) with holy Quran and the deep impact of speech of revelation in the first to the seventh prayer of Sahifah ...
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One of the brilliant features of Sahifah Al-Sajjadiyyah is a link between this book and the holy Quran. The intention of this paper is depicting of familiarity and companionship of Imam Sajjad (AS) with holy Quran and the deep impact of speech of revelation in the first to the seventh prayer of Sahifah Al-Sajjadiyyah on him. This research aims to demonstrate one of interaction types of Shia narration treasures with the Quran through studying of adaptation typology and various functions of these types in the textual context of Sahifah Al-Sajjadiyyah. For this purpose, the literary element has been examined by a descriptive-analytical method. Derived Quranic extractions in the first to seventh prayer of Sahifah Al-Sajjadiyyah include: full, partial, variable, statements and analytical adaptations. The results showed that the most frequent extraction, variable adaptation and the most difficult type in terms of diagnosis, is inferential adaptation and the motivation of using these extractions is for argument, emphasis, interpretation, explanation, tagging, Jerry and matching, and sometimes have combinatory function.
Zohreh Shariatnaseri; nasrin kordnejad
Abstract
The study of interpretations of different periods shows that commentators have had different functions in the field of application of interpretive sources. The question of present article is how to use narration as one of the interpretive sources in the interpretation of the contemporary period and has ...
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The study of interpretations of different periods shows that commentators have had different functions in the field of application of interpretive sources. The question of present article is how to use narration as one of the interpretive sources in the interpretation of the contemporary period and has reached some results. This descriptive-analytical study has turned the discussion into interpretations of the contemporary period. The result of this study showed that the method of contemporary commentators in using narrations has sometimes been the opposite of previous commentators, so that contemporaries have either not narrated some narrations, or in the face of narration with context (lip and verbal reason) with narration They have criticized the document and its signification and commented on the rejection and design of the narration. In a few cases, the narration has taken precedence over the context
zohre akhavanmoghaddam
Abstract
The discussion of appropriateness in the ancient interpretation, order and coherence in the later interpretation, and chaining and intertextuality in the contemporary text-oriented linguistics dictionary are among the topics that have been the focus of the old and new Muslim and non-Muslim Quran scholars ...
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The discussion of appropriateness in the ancient interpretation, order and coherence in the later interpretation, and chaining and intertextuality in the contemporary text-oriented linguistics dictionary are among the topics that have been the focus of the old and new Muslim and non-Muslim Quran scholars from the beginning of the revelation of the Qur'an to the present age. Today, some orientalists believe that the Qur'an is a mixed and incoherent mass. Also, the repetition of verses in Quranic stories is due to the incoherence of the verses. Considering the importance of the discussion, it is necessary to examine the coherence and chaining of the verses related to the Quranic stories. The results of the research, which was carried out by the analytical-descriptive method, show that: a. In the early Meccan surahs, the reader is not faced with complete stories and only their main events are mentioned; b. The goals in the first surahs are moral and educational, and the way of telling stories is sharp and striking, and monotonous music dominates the surahs; c. Narrative parts and in a first way, retribution-oriented stories with the verses before and after them on the one hand, and with other retribution-oriented stories of other surahs, as well as on a macro level, with the life of the prophet (PBUH), have inter-surah and intertextual relationships; d. The narrative beginnings of these stories follow one or more common and formulated patterns; e. The middle part of the stories contains structural events, and in fact, the narration of the stories is directly related to this part; f. The endings of narrations of the stories usually end with a verse that refers to a lesson or a moral message; g. retribution-oriented stories of the first Makkah surahs are considered to be the bearers of the first verbal communication of Islam through the prophet (PBUH), and they present a miniature of the entire Quranic stories and prepare the mental background of the Quran's audience
Mohammad Sharifi
Abstract
The history of mankind has recorded many women’s names such as “eternal models of humanity, ethics, dignity and virtue” in his memory. Sareh, wife of Abraham, was among women who talked to angles based on the Qur’anic evidence. The Qur’an as a book of guidance, has stated ...
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The history of mankind has recorded many women’s names such as “eternal models of humanity, ethics, dignity and virtue” in his memory. Sareh, wife of Abraham, was among women who talked to angles based on the Qur’anic evidence. The Qur’an as a book of guidance, has stated heroic life of this great lady. The author of this paper has worked through a problem-oriented approach to analyze some aspects of this great lady’s life. The results indicate that, firstly, the reason of Sarah laughing was her realization of the presence of angels as understand the Prophet Ibrahim’s guests whose mission was punishing Lut people. Secondly, the talk between pious people and angels for prophets or others such as Sarah based on the Qur’an and the traditions of Shia and Sunni is possible and necessary.
mohammad ebrahimirad
Abstract
Islamic scientists believe that on the basis of verse 172 in Aaraf chapter, there has been a conversation between Allah and human beings and in this conversation all the human beings have accepted monotheism. But there were different ideas about the reality and symbolic nature of this conversation ...
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Islamic scientists believe that on the basis of verse 172 in Aaraf chapter, there has been a conversation between Allah and human beings and in this conversation all the human beings have accepted monotheism. But there were different ideas about the reality and symbolic nature of this conversation among Islamic scientists. Some of these scientists believe that Mithagh supports the idea of Zar world and this conversation and acceptance has been real and it was realized in the materialistic world before the creation of human being and the contents of Mithagh verse reveal it. Others deny using Zar World from that verse. And they believe that there is no Zar World. But some of them do not see the content of verse tamthil as symbolic and they see it real. The findings show that to deny using Zar World based on mithagh verse, you should accept Mithagh verse as having Tamthil and symbolic view of the content of this verse. And you cannot deny inferring Zar world from the verse and view that acceptance as real. Moreover, viewing it as Tamthil and symbolic is against the content of the verse from different perspectives. And therefore, it is unacceptable
mohamad javad fallah; nasim karnoker
Abstract
The sociological and ethical psychological approach, and paying attention to its threefold functions by paying attention to Quranic verses, can be a moral reasoning for marriage. These functions are in response to those who regard marriage as immoral, thus, it is possible to point out the functions of ...
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The sociological and ethical psychological approach, and paying attention to its threefold functions by paying attention to Quranic verses, can be a moral reasoning for marriage. These functions are in response to those who regard marriage as immoral, thus, it is possible to point out the functions of the Qur'an by explaining the verses of the Qur'an and benefiting from marriage. This paper, with an analytical approach, is responsible for this issue. In this analysis, from the sociological perspective of marriage, will be saved and social cohesion, and societies will be saved from human and moral collapse, as the tangible functions of marriage will make people calm and devastate the distress. And the wandering and depression of loneliness and emptiness. From a moral point of view, marriage will also lead to the moral preservation of individuals, while the family will be the place of the emergence of moral virtues and the avoidance of moral evil.
Quran and Quranic teachings
esmail esbati
Abstract
Introduction
Verses 51 and 52 of Surah Qalam are famous and common among people. These verses are known as "En Yakad" verses. He says in these verses: And the Unbelievers would almost trip thee up with their eyes when they hear the message; and they say: "Surely he is possessed!" But it is nothing ...
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Introduction
Verses 51 and 52 of Surah Qalam are famous and common among people. These verses are known as "En Yakad" verses. He says in these verses: And the Unbelievers would almost trip thee up with their eyes when they hear the message; and they say: "Surely he is possessed!" But it is nothing less than a Message to all the world.
Most people believe that this verse prevents the evil eye. Therefore, this verse has become famous among people. This article examines the origin of this belief and its validity. To achieve this goal, this verse has been examined from three perspectives.
Literature Review
Most commentators have considered this verse to be related to the evil eye. This verse is also used in books and articles related to the evil eye. But this issue has received less attention independently. Ali Akbar Kalantari in the article "Interpretative study of the relationship between the verse and En-Yakad and the problem of the bad eye" (Tafsir al-Studies, Summer 2017) considered the connection of this verse with the problem of the bad eye without sufficient reason, and Fatemeh Qurbani Laktarashani and Habibullah Halimi Jellodar in the article "Credit the evaluation of Hasan Basri's narration on the effectiveness of the verse and An-e-Kad in warding off the evil eye" (Hadith Pazhuhi, Spring and Summer 2019) also rejected the effect of this verse in warding off the evil eye. In this article, more information has been collected and analyzed, and various narrations about the revelation of the verse have been extracted. In addition to that, the documentary review and evaluation of the credibility of the hadiths have also been done. In the analysis and review stage, several evidences and reasons have been presented regarding the criticism of the famous interpretation and the presentation of other interpretations of the verse.
Methodology
In the present article, with the descriptive-analytical method, Shia and Sunni traditions about the story of the revelation of the verse have been analyzed and examined, then different views on the interpretation of the verse have been examined, and finally, the use of the verse as a warding off the evil eye has been examined.
Results
4-1- Investigating the reason for issuing the verse
In Shiite books, there is a story about the revelation of this verse. This narration has a chain of authentic narrators. There are other narrations in this context.
These hadiths say that this verse was revealed in Ghadir Khum. On this day, the Prophet chose Imam Ali (PBUH) as his successor. When the Prophet took the hand of Ali (PBUH) and raised it, some people were upset.
One of the people said: Look at the Prophet's eyes, which move like the eyes of a madman. At this time Gabriel brought these verses.
Another story is narrated in Sunni books. Wahidi (468 AH) says: This verse was revealed when the Quraysh wanted to kill the Prophet. He narrates from Kalbi that: There was a person who did not eat anything for three days, and when he looked at the herd of camels, he said, "I have never seen a more beautiful herd today."Some of them would die soon. The infidels asked this person to harm the Prophet with the evil eye, but God protected the Prophet and this verse was revealed. Kolbi (140 or 146 AD) did not quote the chain of narrators for his narration.
4-2- Interpretation of the verse
Most commentators have associated this verse with the evil eye.
It is very likely that believing in the influence of the evil eye and the story that Kalbi narrated caused such an interpretation of the verse.
Influence
Some commentators have considered the meaning of the verse as an "angry and hostile look" and have denied the connection of the verse with the issue of "evil eye". This view has been proposed since the first Islamic centuries and is compatible with literary rules. The term "Ezlaq bi-al-absar" is not used among Arabs for the evil eye.
Based on this, the interpretation of the verse, as mentioned by Zamakhshari, is that they will slide you from your place or destroy you by the intensity of their sharp gaze with eyes full of anger and malice. This interpretation is derived from the saying of the Arabs who say: He looked at me in such a way that he was about to knock me to the ground and was about to eat me, that is, if he could knock me to the ground and destroy me with his gaze or eat me, he would definitely do this.
4-3-Using this verse to avoid the evil eye
One of the uses of this verse is to use it as a charm against the evil eye.
In the Shiite sources, no authentic narrations and reasons were found to show that this verse is effective for warding off sore eyes.
The only reason for this belief is Hassan Basri's statement, which has been mistakenly attributed to Imam Hassan (a.s.) in some late Shiite sources.
In Sunni sources, Hassan Basri is quoted as saying that the cure for an evil eye is to read this verse. Tha'labi (427 AH) is the oldest source that narrated this report. People like Tabari (310 AH) who quoted the words of the commentators of the Sahaba and Tabi'in with a chain of transmission about this verse, did not mention the words of Hassan Basri in this regard.
On the assumption of accepting the attribution of this saying to Hasan Basri, it seems that this saying of Hassan Basri is due to the interpretation that has been presented for this verse, because Hassan Basri did not attribute this saying to the Prophet (PBUH) or even the Companions in any source.
rahman oshryeh; mohammad mosavi
Abstract
Narratives are one of the branches of literary criticism and, in particular, are narrative narratives, and in essence they examine the grammar of narratives. This branch of knowledge is intended to provide a theoretical-practical framework for analyzing different narrative forms. As a major narrative ...
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Narratives are one of the branches of literary criticism and, in particular, are narrative narratives, and in essence they examine the grammar of narratives. This branch of knowledge is intended to provide a theoretical-practical framework for analyzing different narrative forms. As a major narrative semanticist, Grimas, a French semantic, has tried to present a coherent model for narrative study. Based on what he or she finds in modern semantics, the recognition of the stages of production until the reception of meaning, the profound construction of the narrative in the form of the pattern of action, and the chain and the various propositions are analyzed; in this essay, we tried Based on this pattern, the story of the childhood of Prophet Moses (AS) was studied and based on the following results: 1. The central role of the divine element in the Qur'anic verses and its effect on the progress of the original process. 2. The division of the key figure of this Qur'anic story into the existence of two elements of the struggle and concentration of the actress on God. 3. The Quranic verses in general, and especially this story, are being transmitted The spirit of monotheism is to your audience.
mohammad rasool ahangaran; a n
Abstract
Fitted with complex human relationships and expand more, new contracts and contracts in Lebanon human communications come fitted under the domination of the fitted. One of the important topics to address the emerging Islamic jurisprudence and fitted to the rights in law, as the principle of the sovereignty ...
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Fitted with complex human relationships and expand more, new contracts and contracts in Lebanon human communications come fitted under the domination of the fitted. One of the important topics to address the emerging Islamic jurisprudence and fitted to the rights in law, as the principle of the sovereignty of the will it learn to be fitted and article 10 of the Civil Code of the Islamic Republic also refers to the growing of the new contracts and the lack of proof of loaders, the monopoly of the forklift in the contracts It's time the importance of frequency fitted. The most important reason for the lack of religious exclusivity contracts stated, verse sheryfa آمَنوا أوفوا balaquod الّذین أیّها "or" . In this document the analytical and descriptive manner-the use of library resources, published a how to signify the uniqueness of the foregoing verse on it at the time and not one raised its perimeter as well as bugs and expressed non-verse sheryfa fully legal contracts and monopoly on the inclusion of the word «alaquod» contracts نوپدید implies
Alireza Asadi
Abstract
Leiden Encyclopedia of the Quran and Oliver Lyman's Encyclopedia of the Quran are among the most important Quranic studies of Orientalists that have been written with the aim of presenting the teachings of the Holy Quran. This article examines the entries of reward, punishment, heaven and hell in these ...
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Leiden Encyclopedia of the Quran and Oliver Lyman's Encyclopedia of the Quran are among the most important Quranic studies of Orientalists that have been written with the aim of presenting the teachings of the Holy Quran. This article examines the entries of reward, punishment, heaven and hell in these two encyclopedias and explains their methodological and content-related flaws separately. The overlap of some entries with each other, the existence of incomplete entries, citing non-original or invalid sources, incompatibility and inconsistency of the content of articles with each other are among the most important methodological drawbacks, and regarding the teachings of the Quran as an echo of previous religious teachings, considering Satan angelic, depicting heaven and hell with material terms, presenting a harsh and unbalanced image of punishment and reward in the Qur'an, and describing incorrectly the human being's relationship with God's rule and Satan in Hell are among their most important content-related flaws. This article, citing authoritative Islamic sources and referring to solid Quranic arguments, shows that the orientalists who have studied and written on the Quran have not been able to gain an accurate understanding of the religious teachings of the Qur'an, and therefore their encyclopedic works are unreliable.
yaser delshad; Mohammad Mirzaei
Abstract
The purpose of the Quranic principles is accepted assumptions that underpin the Quranic teachings of Imam Hussein’s uprising of the movement of Imam Hussein. According to tradition of Thaqalayn, the movement of Imam Hussein must be based on the Quranic teachings. The author believes that close ...
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The purpose of the Quranic principles is accepted assumptions that underpin the Quranic teachings of Imam Hussein’s uprising of the movement of Imam Hussein. According to tradition of Thaqalayn, the movement of Imam Hussein must be based on the Quranic teachings. The author believes that close consideration of Quranic basics of movement, which have been understudied, can provide a more complete understanding of his uprising. This article adopted descriptive and analytical methods to examine some of the socio-political foundations of Imam Hussein’s movement through examination of such Quranic concepts as reform, the fight with Oppression, migration for Allah, promotion of virtue and prevention of vice, war and justice. Recognition of these principles in addition to the theism of Imam Hussein’s movement clarify the Quranic task of Muslims to fulfill their duties and act accordingly in similar circumstances.
Quran and Quranic teachings
ali farsimadan
Abstract
one of the ways to become Mahram is breastfeeding (Shir-Dadan). The present study aims to answer this main question with a descriptive and analytical method: Does the noble verse imply the amount of breastfeeding in proving the Mahramiyat in the Shia and Sunni interpretations? The author has tried to ...
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one of the ways to become Mahram is breastfeeding (Shir-Dadan). The present study aims to answer this main question with a descriptive and analytical method: Does the noble verse imply the amount of breastfeeding in proving the Mahramiyat in the Shia and Sunni interpretations? The author has tried to study this issue from the perspective of Imamiyyah interpretations and Sunni interpretations. The interpretations and jurisprudence of the Imamiyyah have discussed Mahramiyat by breastfeeding from three aspects of effect, number, and time, but the interpretations and jurisprudence of Ahl al-Sunnah have given two aspects of effect and number. The common denominator of both is the effect that is effective in creating Mahramiyat by breastfeeding. From the application of the verse, it is not possible to give a rule on the amount of milk in becoming Mahram by breastfeeding, and to understand the rule, one must refer to the sayings and arguments of the jurists. Imami commentators have mentioned various sayings such as 1 time, 10 times, 15 times and 15 days and nights among which they have strengthened the number 15 times because it is close to "effect" and other sayings have problems. Sunni commentators have not mentioned a specific number and amount, but Sunni commentators and jurists have stated sayings such as: mere breastfeeding, 3 times, 4 times, 5 times, and 10 times, and there is no firm word or indicator here. It is an important point that the researches in Shia and Sunni interpretations indicate that their arguments in applying the noble verse and specifying the amount of milk in the Mahramiyat by breastfeeding are incomplete, and to prove the Mahramiyat by breastfeeding, one should refer to the traditions and legal books of different parties
mohammad kavveh; Fatima Mohammad Hassani
Abstract
La promesa es un tema frecuente en el Sagrado Corán y en la tradición de los infalibles (AS). En la tipología de promesas, se pueden dividir en promesas relacionadas con los profetas, los creyentes públicos y sus propiedades. Teniendo en cuenta la relación entre ideas ...
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La promesa es un tema frecuente en el Sagrado Corán y en la tradición de los infalibles (AS). En la tipología de promesas, se pueden dividir en promesas relacionadas con los profetas, los creyentes públicos y sus propiedades. Teniendo en cuenta la relación entre ideas y acciones, conocer la promesa de las características como un conjunto de ideas es eficaz para promover la religiosidad. Además de las características y resultados específicos de las promesas en las áreas de epistemología, ontología, antropología y metodología, una estructura coherente y un solo objetivo persigue los logros. Para lograr esto, los versos absolutos absolutos de la promesa han sido extraídos y clasificados, luego, al referirnos a las interpretaciones, hemos analizado cada clase. Los logros de los diversos tipos de epistemología son: conocimiento y absolutaidad, certeza del conocimiento, métricas verdad-verdad y modos expresivos. En el dominio ontológico, las promesas tienen una existencia real y artística. En el campo de las humanidades, en términos de las dimensiones de la percepción y la acción humanas, es: inmortal, política y social, y desde el punto de vista de la acción, la promesa de la enseñanza del conocimiento, el cultivo de los justos y el semanticismo social. En el campo de la metodología, tiene un enfoque jurisprudencial, interpretativo, verbal y educativo. Los logros anteriores son los equipos de orientación y entrenamiento humano.
Quran and Quranic teachings
Mahdi Hassan Ahangari; muhammad nasiri
Abstract
Introduction In verse 61 of Surah Al-Emran, almighty God refers to an important event in the history of Islam called “Mubaheleh”. There are important and significant points in this noble verse. But in this research, two things were taken into consideration. First, the concept of Mubaheleh ...
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Introduction In verse 61 of Surah Al-Emran, almighty God refers to an important event in the history of Islam called “Mubaheleh”. There are important and significant points in this noble verse. But in this research, two things were taken into consideration. First, the concept of Mubaheleh itself, which in an analytical way by quoting the esoteric interpretations and mystical interpretations under this verse, by analyzing the sayings and foundations of these interpretations, it was tried to deal with the nature of the Mubaheleh act from a developmental and ontological point of view, and the second issue is the word, "Anfosana" (which, according to the opinion of two parties, is applicable to Hazrat Ali Ibn Abi Talib (PBUH). In this article, an attempt was made with regard to the words of Imam Reza (PBUH), who considers this verse to be the highest virtue of his ancestor, with double emphasis on the semantics of this verse. The word, beyond the exegesis and theological words, achieved a royal and existential knowledge of the soul of the Great Prophet (PBUH) on the basis of mystical knowledge and reached the knowledge of this sublime truth in the worlds of creation before the world of matter and even in the divine levels, and also based on the style of mystical anthropology should open a new window in relation to the soul of the Prophet (PBUH) and the prophetic truth (PBUH) to be a window to the transcendental understanding of the words of Imam Reza (PBUH).Research Question(s)What is the truth of the action of Mubaheleh from an esoteric and developmental point of view?How does the curse of the Perfect Human affect the development of the world?What is the real and existential truth of “Nafse Vahed” from a mystical point of view in the worlds before creation and the world of GOD knowledge?From the perspective of mystical anthropology, what is the relationship between “Nafs” and “Prophetic Truth”?Literature ReviewIn terms of sources, since most of the exegetical writings about the Mubaheleh verse have dealt with the historical issues surrounding this honorable verse, perhaps the first author to point out the truth of the content in the Mubaheleh verse is the book of Salim bin Qais Helali, this process continued throughout the centuries. In addition to narrating the narrations, the description of the event of Mubaheleh has been mentioned or detailed in hadith reference books such as Kafi, Manaqib, Kashf al-Ghomah, Behar al-Anvar, etc. In terms of historiography, among orientalists people like Louis Massinion and among Muslims, some Islamic scholars have written works in this field. The book Al-Mubaheleh Ibn Abi al-Azagar or the book Hal al-A'za, which is a description of Ma'mun's debate with Imam Reza (PBUH), written by Sheikh Ali Bin Ali Reza Khoei, Ayat al-Mubaheleh written by Ayatollah Seyed Ali Hosseini Milani or from Mubaheleh to Ashura by Mohammad Amini Golestani, a comparative analysis of the Mubaheleh of the Prophet (PBUH) with the Christians of Najran by Kamaluddin Gharab or a moment-to-moment report of the events of Mubaheleh written by Mohammad Ansari and etc. These are some important books and articles in this field. As it can be seen, most of these efforts have dealt with the event of Mubaheleh from a historical or theological point of viewMethodologyThe method used in this research is an analytical method. An attempt was made based on the primary data taken from mystical interpretations, firstly by analyzing these data, we arrived at the esoteric and ontological nature of the practice of Mubaheleh, and then, based on mystical foundations, the existential truth and kingdom of the self in the worlds before the material creation were discussed, and finally by analyzing the style and words of the elders in the field of mystical anthropology, an attempt was made to obtain a brief understanding of the existence aspect of the “Nafs” with the truth of the Great Prophet (PBUH).ResultsThe findings of this research, which was mainly done by delving into mystical interpretations and relying on hadiths mentioned by two parties, show that it is possible to reach a new concept of the truth of Mubaheleh, and that truth is that the perfect human being is the soul of the world. A perfect human being, due to his connection to the heavenly souls or his connection to the prism (the primal manifestation of truth, which is the basis of all manifestations), has truth beyond the world of possibility, and his relationship with the world is like the relationship between the soul and the body, so any change and anger in it will cause an effect on the parts of the underworld, and this effect is also a sign of his authenticity, and this fact is a matter of doubt according to the mystical cosmology.Also, for the deep understanding of the word “Anfosana” as one of the main axes of the discussion and the turning point of the honorable verse and the highest virtue of the Ali Ibn Abi Taleb (PBUH) in the words of Iman Reza(PBUH), it can be said: a kind of unity between the creation of light and the existential truth of the Prophet (PBUH) and Imam Ali (PBUH) is considered to be interpreted as a “Nafse Vahed”. Therefore, according to mystical interpretations, the use of the word "Anfosana" in the verse of Mubaheleh, which refers to the meaning of a single soul, cannot have an example other than the Ali Ibn Abi Taleb (PBUH), and this is not a matter of dispute. ConclusionAs it was clarified with careful research, especially with a mystical approach, this truth is beyond the intensity of the love of the Holy Prophet (PBUH) to the Ali Ibn Abi Taleb (PBUH), and in fact, the expression of “Anfosana” refers to a single soul and existential unity, light unity and the oneness and kingdom of those nobles is indicated in God's grace and their plurality should be considered in the world. From here, the words of Iman Reza (PBUH) who introduced the highest virtue of the Ali Ibn Abi Taleb (PBUH), in the verse of Mubaheleh, and thus the historical signs of the origin of the event, its theological and philosophical explanations, its hadith case studies and the eternal fruits of all of this will be shown in mystical interpretation.
zohreh narimani; bjhgyugy jnjkn; Mahboobeh mosaeipour
Abstract
Every word in the Qur'an has its own special meaning, and no other word can ever be considered its substitute. Therefore, examining seemingly synonymous words is effective in interpreting and understanding the Quranic verses. Analyzing the meaning of the words "disease," "harm", "pain", and "suffering," ...
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Every word in the Qur'an has its own special meaning, and no other word can ever be considered its substitute. Therefore, examining seemingly synonymous words is effective in interpreting and understanding the Quranic verses. Analyzing the meaning of the words "disease," "harm", "pain", and "suffering," using a method of lexical analysis and an interpretative approach, shows that the mentioned words are expressed in order to explain a specific concept according to their special significance. Any change and replacement will cause a disturbance in the meaning. The conceptual examination of these words shows that "disease" in the usual meaning of physical illness, "harm" in the meaning of severe financial poverty and death of children, "pain" in the meaning of anxiety and mental turmoil resulting from change and transformation, and "suffering" in the meaning of being indecisive and doubtful. Therefore, in addition to removing doubts about divine prophets, another dimension of the scientific miracle of the Qur'an (and also the honoring of women in the Qur'an) is revealed
Quran and Quranic teachings
Ebrahim Ebrahimi; Fatemeh Dastranj; fereiduon rezaei
Abstract
IntroductionThe dispersion of opinions on the issue of reciting the Basmalah aloud or in silence has become one of the areas of divergence of Islamic schools of thought, and the main reason for this dispute doubts the revelatory nature of the Basmalah and its being a part of every chapter of the ...
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IntroductionThe dispersion of opinions on the issue of reciting the Basmalah aloud or in silence has become one of the areas of divergence of Islamic schools of thought, and the main reason for this dispute doubts the revelatory nature of the Basmalah and its being a part of every chapter of the Qur'an. According to some definitive narratives that agree with rational axioms, the Basmalah is an essential part of the Qur’anic chapters. The Sirah of the Prophet (PBUH) and his companions, especially Imam Ali (AS) was based on reciting the Basmalah out loud, and any doubt about this issue paves the way for distortion of the Qur’an. However, in some Sunni sources, there is a hadith that contradicts what was mentioned above, as it indicates that Imam Ali (AS) recited the Basmalah in silence.Research Question(s) Literature ReviewThe background of this research can be divided into two general and specific parts. Generally, it can be done through the books of hadith and interpretation in which narrations and discussions about the Basmalah were mentioned specifically, the following research can be mentioned:“The Possibility of the Basmala being a Verse from the Shia and Sunni Perspectives” by Zahra Askarzadeh.“A Translation and Criticism of the Entry “Basmalah” in the Encyclopedia of the Holy Qur’an” by Bibi Sadat Behabadi and Hujjatullah Javani.“Study and Analysis of Sheikh Baha’i’s Narrations and Criticisms in the Interpretation of ‘Urwah al-Wuthqā in the Unity of the Surahs and Partial-Nature of Basmalah” by Muhammad Ali Tajari and Muhammad Taghaddomi Saberi.“Examination of the Opinions of Jurists, Commentators and Traditions of Ahl al-Bayt (AS) Regarding the Verse Bismillah al-Raḥmān al-Raḥīm” by Muhammad Qorbani Moghaddam.“The Ontology of the Basmalah as an Introduction to Creating an Ontology of the Teachings of the Qur’an” by Hossein Hosseinzadeh.“Investigation of the Partial-Nature of the Basmalah to Surahs of the Qur’an” by Muhammad Qorbani Moghaddam.“The Verse of Basmalah, its Continuation and Revelation” by Hojjatullah ʻĀshūrī.“Partial-Nature of the Basmalah and it’s Aloud Recitation” by Jafar Sobhani.As it was mentioned, the basic problem in suggesting the partial or non-partial nature of the Basmalah, and thus the belief in its aloud or silent recitation, goes back to the conflicting narrations mentioned in this regard, and the problem remains until these narrations are scrutinized in terms of the chain of transmission and the text, and the research in this regard is only a repetition of the previous researches. The difference between this article and the other researches is that it examines the narration related to the silent recitation of the Basmalah narrated from Imam Ali (AS), in terms of the chain of transmission (Sanad) and the text, which has not been written in this regard until now. MethodologyThis article aims to critically re-read the non-existence of Basmalah in the Qur’anic surahs using a descriptive-analytical method, based on the analysis of the chain of transmission and the text of the relevant narration. ResultsThe results of the research show that the aforementioned narration contains some serious problems. A: There is a major problem regarding its chain of transmission; because among the transmitters there are narrators who have been severely criticized by Sunni scholars. B: Some of the narrators are attributed to the Shias, and this contains a contradiction; because what they say completely contradicts the teachings of the Imams (AS) and his habit of reciting the Basmalah aloud. C: Analysis of historical reports indicates that the claim of dropping the Basmalah from prayer occurred under a calculated process initiated and supported by the Umayyad regime and with the policy of erasing Alawite monuments. Therefore, the possibility of falsification in these narrations becomes stronger. ConclusionAccording to the findings of this research, the aforementioned hadiths contain some serious problems. First: It has major problems in terms of the chain of transmission; because among the transmitters there are narrators who have been severely criticized by Sunni scholars. Second: Some of the narrators were attributed to Shias, and this contradicts the authentic hadiths that state that the Shia Imams (AS) considered the Basmalah to be part of the surahs of the Qur’an and therefore they used to recite it out loud. Finally, historical reports indicate that the idea of dropping the Basmalah emerged during a calculated process initiated and supported by the Umayyad regime. Therefore, there is a high possibility of Waḍʻ and Tadlīs (fabrication) in these narrations
Quran and Quranic teachings
mohammad kavveh
Abstract
Job's wisdom is the subject of the Qur'an and Job. The research question is the characteristic of Job's wisdom in two books. The importance of the subject of the research is to explain one of the attributes of the Qur'an, i.e., the protection aspect of the Qur'an, religious dialogue, the regulation and ...
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Job's wisdom is the subject of the Qur'an and Job. The research question is the characteristic of Job's wisdom in two books. The importance of the subject of the research is to explain one of the attributes of the Qur'an, i.e., the protection aspect of the Qur'an, religious dialogue, the regulation and convergence of religious people's vision towards the wisdom of Job. The hypothesis of the research is the relative inconsistency of the report of the features in both books. The research method is the comparative study of the verses of the Quran and the verses of the Book of Job, then description and analysis of the data. Research achievement; Job’s or Ayyub's wisdom in the Qur'an is in terms of the giver of charity and a divine prophet, in terms of the receiver, Ayyub is at the peak of divine perfection and vision, a possessor of deep insight, a helper of the wise, envious and effective. In terms of content, it is harmonious between practical and theoretical, good, infallible, and rational proof of his prophethood is among the wise. In the report of the Book of Job, Job is God-fearing, impatient questioner, objector to divine justice, jealous of Satan, there is no harmony between wisdom before intuition and infallibility after intuition. But there is no textual confirmation of his prophecy. Therefore, the comparison of Ayub's wisdom in two books is one of the examples of the Qur'an's memorization. And it fixes the shortcomings of the book of Job
ali bannai
Abstract
The functions of resistance in the domain of economy have originated from Quranic teachings as well as the realities of the present world. resistance in the domain of the economy has grown against the conspiracies of the arrogant and unbelievers. In line with the Islamic guidelines, it also enjoys coordinated ...
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The functions of resistance in the domain of economy have originated from Quranic teachings as well as the realities of the present world. resistance in the domain of the economy has grown against the conspiracies of the arrogant and unbelievers. In line with the Islamic guidelines, it also enjoys coordinated planning, preserving economic security and justice. The present study seeks to investigate the functions of resistance in the domain of economy in view of the Qur'an and traditions. Regarding the titles of the study, the method employed is descriptive-analytic. The findings serve to determine the functions of resistance that will lead to man and society’s freedom from the present era’s economic problems. Likewise, the findings show that, by eliminating the barriers and fulfilling the Islamic economic functions, it is possible to accomplish resistance in the domain of resistance. The presented functions complement and depend on each other, acting in a way whereby the people and the state affect their performance and fulfillment. The purpose of the present study is to explain resistance along with inferring practical and applicable resistance functions in the domain of resistance in view of the Qur'an and traditions. Therefore, resting upon the Quranic bases, and employing economic strategies and management in crisis conditions, one can establish a practical pattern for the Islamic government and a provider to meet the needs of the Islamic society.
seyyed isa mostarhami
Abstract
Celestial constellations have always been discussed and researched by astronomers due to their role in determining time and some astronomical calculations. In terms of guidance, the Holy Qur'an clearly mentions constellations in three verses, and a surah is also known by the same name. This heavenly ...
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Celestial constellations have always been discussed and researched by astronomers due to their role in determining time and some astronomical calculations. In terms of guidance, the Holy Qur'an clearly mentions constellations in three verses, and a surah is also known by the same name. This heavenly book considers the decoration of the sky with constellations as a sign of divine power. The main questions of this research are what is the external example of the Quranic constellations and what are the commonalities and differences between the Quranic and astronomical constellations? The origin of these questions is the proposal of various interpretive views presented by the thinkers. Using the method of interdisciplinary studies and the description and analysis of intra-Qur'anic and extra-Qur'anic evidences show that the meaning of the constellation in this holy text can be the same common term among astronomers, that is, the twelve sets of stars that are known by special names that have been noticed because of their beauty and probably their role in human life. Another similarity between the Qur'anic and astronomical constellations, which shows the sameness of the two, is their materiality, beauty, and adornment, and their location in the sky near the earth. On the other hand, the towers and heavenly buildings that are introduced as examples of the zodiac in some interpretations, due to the lack of definitive proofs and the lack of discovery of such buildings so far, can only be presented as a possibility in the interpretation of these verses.
Quran and Quranic teachings
Mohammad Sedghi Alanq; Ali Rajabzadeh; Mohammadvali Asadi
Abstract
Introduction Witnessing the Messenger of God (PBUH) and the believers to the actions of people and seeing those actions in this world and testifying to them on the Day of Judgment, as well as testifying to the preaching of the Prophets (PBUH) and the actions of their nations are the certainties of the ...
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Introduction Witnessing the Messenger of God (PBUH) and the believers to the actions of people and seeing those actions in this world and testifying to them on the Day of Judgment, as well as testifying to the preaching of the Prophets (PBUH) and the actions of their nations are the certainties of the Holy Quran. However, despite the fact that the main issue is accidental, there are many issues such as who are the believers who witness, how they know about people's actions and endure their martyrdom in this world, and the testimony of the Messenger of God (PBUH) and his Ummah on the Day of Judgment about those actions, and also whether it is meant to see people's actions. In this world by all the ummah, even their corrupt people and their witness in the hereafter, or is it meant to see certain people from the ummah? And other issues are disputed among the commentators of the Holy Qur'an in such a way that the original issue of the certainty of the witness of the Messenger of God (PBUH) and the believers on the Day of Judgment has been faced with ambiguity. Therefore, the clear expression of the meaning of the Holy Quran and the removal of ambiguity in these issues indicate the necessity and importance of thisResearch Methodology:The method of research and data processing of this article is to describe the opinions and analyze them based on the desired verses in the interpretations. The method of collecting research data is in the form of library and data collection. Therefore, this writing, by examining the verses of Surah Al-Baqarah 143, Surah 105 at-Tawbah, and Surah 89 of Nahl and the related interpretations, is a scientific effort in the interpretations, with the aim of clarifying the truth of the testimony of the Messenger of God (PBUH) and the believers on the Day of Resurrection, from the perspective of the Holy Quran. The clear expression of the meaning of the Holy Quran in the mentioned issues shows the necessity and importance of this discussion.The hypothesis of the problem:According to the light and explanation of the Holy Qur'an and its guidance, the author believes that if with an empty mind and with the aim of understanding the truth! Pay attention to the Qur'an and study it. The Holy Qur'an itself must have clarified the main issue and its aspects. Therefore, in order to understand the clear meaning of the problem, the various interpretations of the parties, especially the interpretations of Mufatih al-Ghaib by Fakhr Razi and Ruh al-Ma'ani Alousi from the Sunnis and Majmael al-Bayan Tabarsi and Al-Mizan by Allameh Tabatabai from the Shiite commentators as representatives expressing the views of the two schools and some other interpretations are referred to and examined. Background of the research: Many articles have been written on the martyrdom of the Messenger of God (PBUH),Some of which are mentioned:The article "The Holy Prophet (PBUH) is a witness to the actions of the prophets" by Fadel Lankarani, published on the website (Shafqna) on 22/8/398, the author considered verse 143 of Surah Al-Baqarah to be the virtue of the Messenger of God (PBUH) and proof of Imamate, but the discussion of the presence of an infallible witness until the world did not end.The article "Quran and the problem of witnesses and the guidance of the chosen ones" written by Noor Allahi and Shaker, published in the scientific Journal of Belief and Theological Research of Saveh Islamic Azad University, Fall 2019, the authors prove the martyrdom of the Prophet (PBUH) with verse 143 of Surah Baqarah and the presence of another witness. Imams of Tahirin (AS) have considered that witness as an example with narrations, but they have not addressed the issue of the presence of an innocent witness until the end of the world.In the article "The Holy Prophet is a witness to deeds", from the Encyclopaedia of the Hozah's Treasures, published on 24/4/2016, the author explained the meaning of martyrdom as one of the duties of the Prophet (PBUH) and the Imamate to be a witness to the deeds of the Ummah, but in the presence of an innocent witness until the end of the world is not over.The article "Prophet's Witnessing", from Persman Academicians, published on 5/11/2013, the author, referring to Surah Ma'idah verse 117 and the words of Jesus (PBUH), discussed the compatibility of the appearance of the Prophet with the witnessing of prophets in life and death. But he does not talk about the presence of an innocent witness until the end of the world and other articles on witnessing the Prophet (PBUH).The result and findings of the research: Examining the verses of the martyrdom of the Messenger of God (PBUH) and the believers on the Day of Resurrection showed that from the point of view of the Holy Qur'an, the presence of an innocent witness who is aware of the facts and motives of the Ummah's actions until the end of the world is a matter of course, so that he can testify to the same thing on the Day of Judgment. Differences of opinion in some of these verses agree that according to these verses, the presence of an innocent witness among the Muslim Ummah is necessary until the end of the world, but since most of the wrongdoings are hidden and the dominant motive of the actions is not known, then the witness who must testify according to He must see the truth and motive of the Ummah's actions, according to Fakhrazi's interpretation, it is not permissible to make a mistake to testify based on what he has seen of the facts and motives of the Ummah's actions. Be certain of the righteous and innocent believers who are blessed by God Almighty, and they are the ones who, with God's grace, can observe and witness the facts and motives of the perpetrators until the end of the world. Therefore, after proving the infallible witness from the perspective of the verses, the Imamiyyah, based on the traditions of the Ahl al-Bayt (AS), believe that the examples of these people are not among the Prophet (PBUH) and the Twelve Imams. Otherwise, the example of an innocent witness is ambiguous for the verse, and the meaning of the verse remains ambiguous. In this way, since according to Imami commentators, the verses are examples of the martyrdom of certain people who are blessed by God and are innocent, the meaning of the verses is not ambiguous for them. But Sunni commentators, because they did not mention the example of this innocent witness who is aware of the facts and motives of the Ummah's actions, so the example of the innocent witness is ambiguous from this point of view, and as a result, the meaning of the verses of martyrdom, according to these commentators, does not have the necessary clarity
Quran and Quranic teachings
mohsen qasempour; parvin shenasvand
Abstract
Religious truths are always favored and accepted provided they have a firm logic and solid reasoning bases. This is why the Holy Qur'an, as the last divine revelation, has presented questions and doubts - directly or indirectly - of the questioners and doubters and reported the logical methods of dealing ...
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Religious truths are always favored and accepted provided they have a firm logic and solid reasoning bases. This is why the Holy Qur'an, as the last divine revelation, has presented questions and doubts - directly or indirectly - of the questioners and doubters and reported the logical methods of dealing with them. Understanding this important category is the basis for accepting the completeness and immortality of the Qur'an as the last version of divine guidance for humanity. In the current age and time, paying attention to this basic issue once again makes us aware of the importance of logical and reasoned confrontation with the doubts of other thinkers. Some contemporary commentators, such as Mohammad Javad Mughniyeh, who emphasized the interpretation of Quranic verses - including Quranic teachings - based on the requirements and conditions of the time, took a model from this method of confronting doubts in the Quran and answered them. This essay deals with the various aspects of doubts and Quranic teachings with a descriptive-analytical method and has come to the conclusion that the strong Quranic logic in the position of consolidating knowledge and religious teachings has welcomed the doubts of the doubters and by applying the principle of wisdom and the best argument in the accountability authority has risen. This method has been carried out by commentators such as Mughniyeh, whose interpretive approach is contemporary and social.
