Quran and Quranic teachings
masomeh emami; keivan ehsani; Ebrahim Ebrahimi
Abstract
Interpretive methods are the tools that commentators use to discover and express the meaning of God in the verses of the Quran. It is necessary to consider which method is a reliable tool to achieve more accurate dimensions. In the method of interpreting pure narration, the commentator only suffices ...
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Interpretive methods are the tools that commentators use to discover and express the meaning of God in the verses of the Quran. It is necessary to consider which method is a reliable tool to achieve more accurate dimensions. In the method of interpreting pure narration, the commentator only suffices to mention the appropriate narrations in the following verses. But in the comprehensive ijtihadi method, it uses a combination of different methods in accordance with the requirements of the verses. This study, in order to compare the effectiveness of these two methods (meaning preserving the immortality of the quranic verses) with the comparative method, has studied the interpretation of verse 159 of Al-Baqarah Surah in comprehensive ijtihadi interpretations. This verse forbids scholars from concealing the teachings of God in the Quran. In this research, the plausible examples of truth in the pure narrations and comprehensive ijtihadi interpretations of the two parties have been examined. As a result, by observing a more comprehensive view of the interpretations of “comprehensive ijtihad” than “pure narration” regarding the case of autonomous interpretation, it was realized that this method is more effective in proving the permanence and practicality of the verses of the Quran.
lotfali abdollahi vashan; majid maaref
Abstract
ب بررسی اعجاز محتوایی و مولفه های آن در نگاه مفسران فریقین در سیر اعصارچکیده یکی از وجوه اعجاز قرآن که در کتابهای تفسیر و علوم قرآنی مورد بحث واقع شده، اعجاز محتوایی است ...
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ب بررسی اعجاز محتوایی و مولفه های آن در نگاه مفسران فریقین در سیر اعصارچکیده یکی از وجوه اعجاز قرآن که در کتابهای تفسیر و علوم قرآنی مورد بحث واقع شده، اعجاز محتوایی است که در نگاه عده ای از آنان به اعجاز معنوی نیز تعبیر شده است. اعجاز محتوایی مرتبط با درون مایه قرآن است و توجه به آن در اثبات حقانیت این کتاب الهی نقش بسزایی دارد. به عقیده برخی قرآن پژوهان، نقطه پیدایش این نوع اعجاز ، قرن اول هجری توسط امام علی(ع) بوده و سیر طرح مباحث گوناگون در باره ی آن تا به امروز به صورت صعودی ادامه داشته است؛ به بیان دیگر، نگاه دانشمندان در دوره متقدمان به اعجاز محتوایی کم دامنه تر نسبت به دوره متاخران بوده است. در دوران معاصر این توجه بیشتر شده و غالب نظریه پردازی ها از جانب مفسران شیعه در چند بخش بر مولفه هایی نظیر عدم وجود اختلاف در قرآن، اخبار غیبی که نسبت به برخی وقایع یا افراد به وقوع پیوسته ، معارف قرآنی، گزارش‌های علمی، جامعیت قرآن، معانی بلند عرفانی و بطون قرآن مطرح می شود. بنابراین این نوشتار میکوشد با رویکردی تحلیلی-توصیفی به بررسی اعجاز محتوایی و مولفه های آن در نگاه فریقین در سیر اعصار بپردازد.کلیدواژه‌ها: قرآن کریم، اعجاز محتوایی، مفسران، فریقین، بررسی تطبیقی، گزارش.فریقین در سیر اعصار بپردازد.
azadeh ebrahimy fakhary; vali allah jaafary; leila shams
Abstract
The difference between the interpretative foundations in the verses of al-Ahkam has been the source of jurisprudential disputes. The literary foundations are around that letter. However, there is a need for further research in order to gain a clearer understanding of God and proper jurisprudential inference. ...
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The difference between the interpretative foundations in the verses of al-Ahkam has been the source of jurisprudential disputes. The literary foundations are around that letter. However, there is a need for further research in order to gain a clearer understanding of God and proper jurisprudential inference. This article deals with the comparative study of the meaning of "Eli" in the verse 6 of Surah Mubarak by analytical-critical method. Among the true and virtual meanings given to the word "Eli", the true meaning of "Eli" is "the end". The rest of the meanings like "Eli" meaning "Mo", "Explanation", "Fi", "Lam", "I", "Anand", "Ba" and the meaning of Emphasis are all virtual in their true meaning. Have been used. Farragin's commentators have considered the use of "Eli" in this verse to mean "Ma", "I", "Hadd" and "the end of the end". Literally the end of the sentence has been used and it is tempting to use the word iodine to determine the extent of hand washing. "Eli al-Mrafaq" is the subject of "Idicom". Given the necessity, lack of eloquence, lack of verse in terms of expressing the quality of the bath, abundant news and narrations, it is "Eli" to express the end of the brain rather than the bath, which is due to the iodine given to wash hands in ablution. And for reasons such as tradition, reason, consensus and custom, the quality of handwashing in the ablution of the elbows to the fingers is proven.
