Quran and Quranic teachings
Fatemeh Vojdani; Alireza Golmohamdpour Lori,
Abstract
All the verses of the Qur'an have valuable implications for guiding the mankind. The purpose of this study was to extract the components and aims of blame in the Holy Quran. The research method was a descriptive-analytical study in the Qur'an with the Qur'an interpretation, Al-Mizan. According to the ...
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All the verses of the Qur'an have valuable implications for guiding the mankind. The purpose of this study was to extract the components and aims of blame in the Holy Quran. The research method was a descriptive-analytical study in the Qur'an with the Qur'an interpretation, Al-Mizan. According to the findings, cognitive component of blame was knowledge about: the human, divine attributes, divine blessings, divine traditions, the Qur'an, the Prophet Muhammad (PBUH), good and bad, and strategies for correcting wrongdoers. Emotional component of blame obtained as: self-shame, shame in front of God, guilty, inferiority, and regret. Behavioral component of blame were: questioning, showing off your favor to someone, labeling, to humiliate, rational justifying, arousing and drawing attention to speech, expressing disgust, giving an example, comparing, repeating, and explaining. Also some objectives and goals (correcting the thinking method, strengthening faith in God, paying attention to the resurrection, nurturing the faith in the Prophet Muhammad (PBUH), respecting and obeying him, understanding the ugliness of one's sins, feeling remorse and decision to repentance, and doing good and avoiding wrongdoings) and the ultimate aim (guiding mankind toward the true happiness) were achieved. So, blame in Qur’an leads to informing the sinner and make him feel remorse and encourage him to repent.
Quran and Quranic teachings
seyydhasan hoseini
Abstract
The resurrection of animals and corpses is one of the most important issues in the discussion of the resurrection. One group of commentators consider the resurrection of subhuman beings to be their destruction, and another group believe that their resurrection is only for punishment. In the meantime, ...
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The resurrection of animals and corpses is one of the most important issues in the discussion of the resurrection. One group of commentators consider the resurrection of subhuman beings to be their destruction, and another group believe that their resurrection is only for punishment. In the meantime, Allameh Tabataba’i is one of the thinkers who has written in this field and his interpretive interpretation has explained and analyzed the resurrection of beings. The Quran defends and argues that all human beings, including animals, plants, and inanimate objects are resurrected, and the verses of the Quran specify the resurrection of all beings and creatures on the Day of Judgment and their return to God. And this arousal, in addition to being aware, also clarifies the type and level of their awareness. Because the references to the verses of the Quran and the quranic reasons indicate the awareness as well as the obligation of living things to the extent of their existence and power, which means they are accountable to the extent of their understanding and awareness that they are benefited. Gathering them on the Day of Judgment is not for destruction but for the record of their deeds because, in the ontology of the Quran, due to the task that is imposed on the beings of the universe in any form and size, they must be present and accountable on the Day of Resurrection.
amanallah naseri karimvand; abas musalaei; sayed ali asadi
Abstract
This research, after studying interpretation of Al-Mizan's and examining how Allameh Tabatabai's views on the views of the authors of Al-Manar are written in a descriptive-analytical way and with the aim of discovering the principles and criteria of Allameh Tabatabai's criticism of Interpretation of ...
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This research, after studying interpretation of Al-Mizan's and examining how Allameh Tabatabai's views on the views of the authors of Al-Manar are written in a descriptive-analytical way and with the aim of discovering the principles and criteria of Allameh Tabatabai's criticism of Interpretation of Al-Manar's.The importance and validity interpretation of al-Manar's on the one hand, and the extensive criticism Allameh toward this interpretation on the other hand, led to the question, on what basis and for what reason, did the author of al-Mizan examine and criticize the views of the authors of this interpretation? That the author has extracted, categorized, expressed with research throughout of interpretation of al-Mizan components and criteria of Allameh Tabatabai in criticism of views the authors of Al-Manar, and has cited examples of the verses below that criticize the views of al-Manar's authors as an example.Conclusion: Allameh Tabatabai most important reasons and principles for criticizing the views of the authors of Al-Manar can be: inadequate knowledge of the authors of Al-Manar's interpretation of the principles of interpretation, disregard for the style of the verses and thematic interpretation, baseless and unreasonable comments, Inability and weakness to cite and use narrativesand their inconsistency with Farragin's correct narratives, fanatical view with the default and opposite of theQuran, weakness in using Arabic literature(misidentification of correct letters, pronouns, etc.), incorrect semantics of the words and meanings of theQuranic verses, misidentification correct of the audience of the Quranic verses and instances expressed as opposed to certain religious teachings and etc.
mohammad sharifi; Babak Hadian Heidary
Abstract
Many scholars have tried to interpret the Qur'an in different periods of ancient writing; But neglecting and sometimes overlooking the various types of interpretative narratives has infected them with the issue of interpreting the vote.In order to reveal the position of narrative types in its interpretation ...
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Many scholars have tried to interpret the Qur'an in different periods of ancient writing; But neglecting and sometimes overlooking the various types of interpretative narratives has infected them with the issue of interpreting the vote.In order to reveal the position of narrative types in its interpretation and effectiveness, this paper describes and explains the ideas of Allamah Tabatabai and two of his disciples namely Ayatollah Javadi Amoli and Ayatollah Mesbah Yazdi through a descriptive-analytical method. In parts of Al-Mizan's commentary and the writings of Allamah Tabatabai's disciples, it may first be doubted to some that they have diverted from the Koran to the Koran;But it turned out in the surveys that they have not only gone beyond their original foundation; Moreover, they have considered the traditions as confirmatory and interpreter of the Quran, and in their interpretations, especially in verse 3 of the Surah, Ma'ideh and 33 surahs of the Al-Ahzab of five types of narrative traditionsThat is, a. The traditions express the instances of the Qur'anic words and expressions; Explaining the provisions of the verses; C. Determine the specific instances of verses; Definition of the terms in the details of the Shari'a jurisprudential jurisprudence; Determine the position of the verse and its appropriateness Thus, the narrative species have a productive place, that is, productive narrative species create the narrative roles in the interpretation.
