Quran and Quranic teachings
aliasghar asgharivalogaee; seyedhosein hoseinikarnami
Abstract
AbstractOne of the most effective verbal tools and styles in conveying the concepts and experiences of the nation, which has an ancient history, is storytelling. Stories and storytelling are not specific to a specific culture and land and have existed in every nation and society for a long time. Contrary ...
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AbstractOne of the most effective verbal tools and styles in conveying the concepts and experiences of the nation, which has an ancient history, is storytelling. Stories and storytelling are not specific to a specific culture and land and have existed in every nation and society for a long time. Contrary to Jahiliyyah, where the ignorant storytellers used to tell stories for entertainment, education, and lessons in the Islamic society, this art got a religious color and the newly Muslim Jewish Qasasun used the teachings of their previous religion (Judaism) in the envelope of the Islamic religion, using the style of storytelling. They entered the culture of the society. Qassasun is a little-known and unorganized group that has had an effective presence in Islamic society for several centuries in such a way that in the books of Rijal and translations of the early and middle centuries of Hijri, besides mentioning various guilds of scholars, the group of "Qassasun" is also mentioned. And the word has come out. Since the fields of hadith, history and interpretation have been among the main materials and tools of Qasasun's speeches, their influence on Islamic culture is wide and significant. One of the areas where Qasasun's approach has not been spared is the field of Qur'an interpretation. Our goal in this research is to research and explain the characteristics and reasons of Qassasun's approaches to the field of Qur'an interpretation in the early Islamic centuries. The method of this research is a descriptive-analytical method based on library documents. The findings of the research show that the nature of the activity of this group in the field of interpretation of the Holy Qur'an was in conflict with the contents of the verses of the Qur'an and the teachings of Islam. One of the characteristics of Qasasun's negative approach to the interpretation of the Qur'an is verbosity in the interpretation of the Qur'an and the expression of marginal and unhelpful content while explaining and interpreting the contents of the Qur'anic verses. Even in the interpretation of words from the Qur'an that had a clear meaning or a clear and unambiguous appearance, they quoted long and strange words. Another characteristic of Qasasun's negative approach to interpreting the Qur'an is the distorted interpretations of the character and history of the divine prophets and the noble Prophet of Islam (PBUH). This distorted approach, the purpose of which is to destroy the spiritual and divine personality of the prophets, is based on intense piety, asceticism and pure worship of God Almighty, and an all-round, continuous and very strict jihad against the ego, lusts, carnal and satanic desires, and the purity of the prophets is essential in perceiving, communicating and acting on the divine revelation and their virtue, and lowering the status of the prophets to the understanding of the inferiority of human beings is a captive and a slave to the lusts of the self and is all materialistic and worldly. Another characteristic of the negative approach of Qasasun in the interpretation of the Qur'an is the distortion and destruction of the foundations and fundamental principles of the religion of Islam, that is, its principles, including monotheism, prophethood, resurrection and imamate, were exposed to distortion and misunderstanding and emptying it of the revealed teachings of the Qur'an. The main reason for the activity and negative and destructive approach of Qasasun in the interpretation of the Holy Qur'an is the lack of knowledge of Qasasun in the science of Qur'an interpretation and its rules. It is also a complete and comprehensive reliance on Israel. Punishers and Jews made a lot of effort to match the Holy Quran with the Torah. They constantly tried to make the Qur'an appear like the Torah, full of stories and legends, and to relate the myths and legends with the verses of the Qur'an. The Jews looked at the Torah as the divine book, and in their opinion, the narrations that did not agree with it were considered false. They put the Torah on the same level as the Qur'an.
Rezvaneh Dastjani Farahani; ahmad akoochekian; abbas ashrafi
Abstract
The category of progress, considering its objectivity in temporal and spatial situations, requires a certain model with a futuristic and futuristic approach. The role of religious teachings in the foresight of civilization is a central and strategic issue in the contemporary period. The most prominent ...
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The category of progress, considering its objectivity in temporal and spatial situations, requires a certain model with a futuristic and futuristic approach. The role of religious teachings in the foresight of civilization is a central and strategic issue in the contemporary period. The most prominent teaching chapters of religious futurism are the events of the history of civilization and, in particular, the stories. The storytelling approach with the help of stories is a fundamental principle in the foundations of the philosophy of religion (the system of expectation from religion and the need for religion). The Qur'anic story is a system of discourse that presents the events that affect the development of the individual, society and civilization, and its goal is to put the audience in a position to grow by their own choice and will to their future, society and civilization in The direction of the divine ideal is determined. This article deals with the main question of "what is the futurist of Quranic stories" and uses the method of content analysis to the theory of futurism derived from Quranic stories. It is normal, but also in the field of futurist research and development. Findings indicate that futurism to futurism is a strategic chapter in the philosophy of Quranic storytelling and Quranic storytelling has the capacity of epistemology and methodology in proposing a strategic futurist approach.
Mohammad Reza Hajbaba’i; Mohammad Nikkhah Monfared
Abstract
Quran uses narrative elements to pursue its educational goal and does not continue the storytelling beyond that goal. The narrative of the Companions of the Cave is conveyed from the point of view of the only true, absolute, omniscient Narrator that, thus, provides details of the story while eliminating ...
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Quran uses narrative elements to pursue its educational goal and does not continue the storytelling beyond that goal. The narrative of the Companions of the Cave is conveyed from the point of view of the only true, absolute, omniscient Narrator that, thus, provides details of the story while eliminating the need to cite any evidence or reference. Characters of the narrative are presented based on their inner intentions rather than their outer actions and the characters (even the dog) are dynamic, and, having stepped into the path of righteousness with absolutely free will, they become entitled to God’s guidance and mercy, achieve honor, and perform their best. Under such circumstances, even the cave they inhabited becomes sacred and turns into a place of worship approved by God. The time and the place of the story are not particularly recounted as if the story can hold true for any confrontation of tawhid )monotheism) and shirk (polytheism), and even the time of the narrative is divided into two periods of “shirk” and “faith” according to the conditions of the society. The conclusion (moral) of the narrative is presented directly and clearly without any introduction or digression, and providing such morals in different points of the narrative is one of the essential reasons why God narrates this and other Quranic stories.
