Quran and Quranic teachings
ghafar shahedi; mehr ali lutfi
Abstract
In the interpretation view of Ayatollah Khamenei, belief in monotheism is one of the most important foundations for the formation of a state society, among the levels of monotheism is monotheism in divine lordship, divine lordship has various levels, including levels and levels of monotheism in legislation, ...
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In the interpretation view of Ayatollah Khamenei, belief in monotheism is one of the most important foundations for the formation of a state society, among the levels of monotheism is monotheism in divine lordship, divine lordship has various levels, including levels and levels of monotheism in legislation, sovereignty and It is obedience that can be practiced by forming a state community centered on the Imam. The current research, using the descriptive-analytical methodology and scientific organization, with the aim of analyzing the provincial society, investigates and analyzes the main question of the subject of this research: "Relying on the interpretation opinions of Ayatollah Khamenei, how are the foundations and characteristics of the provincial society in the Quran Has it been raised?" will pay. The most important achievement of the subject of this research is that, based on monotheism, only God has the right to fully control human actions and legislation, and he implements this right through the formation of a state society centered on the Imam.That is, in the direction of monotheism in His Lordship, by giving the permission to establish a religious government to the infallible prophets and imams and qualified jurists, as the imams of the community, God exercises his exclusive right to rule and rule. The imams who, with divine permission, are the center of the formation of the state society, which has three important characteristics, maintaining internal dependencies and negating external dependencies and the existence of an imam
Quran and Quranic teachings
Farhad Mohamadi Nejad
Abstract
Quran, the eternal miracle of Islam, has various dimensions of expressive miracles. The purpose of the present research is to design and describe the concept of happiness in the Holy Qur'an and hadiths and pay attention to the role of combinations in practical issues. Happiness in the Qur'an and hadiths ...
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Quran, the eternal miracle of Islam, has various dimensions of expressive miracles. The purpose of the present research is to design and describe the concept of happiness in the Holy Qur'an and hadiths and pay attention to the role of combinations in practical issues. Happiness in the Qur'an and hadiths is divided into two parts: praised and condemned. Praised happiness is happiness combined with divine and human goals, in which man becomes spiritually light and gets satisfaction from the conditions in which he is placed; Now the question is, what are the meanings, dimensions, and characteristics of the words referring to happiness in the Qur'an in terms of concept; The present study deals with the analytical-descriptive investigation of the causal similitudes of Shadi Mamdouh and its conceptualization in verses and traditions. Therefore, in the present article, in the theoretical field, there is a review of the linguistic opinions of Firth, Palmer, in the field of applied linguistics, and in the following, he deals with the conceptual analysis and description of this linguistic phenomenon in the words indicating the concept of happiness. The results show that certainty and satisfaction, a reliable point of reference, cheerfulness and affection and avoiding unstable happiness are among the causal co-occurrences related to happiness. Seventeen words corresponding to the concept of happiness are used in the Qur'an and hadiths, some of which are part of common words that mean both the concept of praiseworthy and reprehensible happiness.
Quran and Quranic teachings
kavous roohi; Mohammadreza Daftari
Abstract
Examining the opinions of contemporary modern thinkers in the field of Quranic issues is a subject worthy of attention. Mohammad Shahrour is a new thinker who has presented a different meaning of the Quranic word furqan. According to this theory, Furqan means the ten commandments of the Torah, therefore, ...
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Examining the opinions of contemporary modern thinkers in the field of Quranic issues is a subject worthy of attention. Mohammad Shahrour is a new thinker who has presented a different meaning of the Quranic word furqan. According to this theory, Furqan means the ten commandments of the Torah, therefore, the purpose of proving this point of view is cited for several reasons such as: the connection of the verses based on the repetition of the word Furqan and the semantic connection of some verses and the ten commandments. The present research has analyzed and criticized the word Furqan from the root, lexical, literary, Qur'anic and interpretative point of view with analytical-critical method and further proved that the foundations of Shahrour's theory in three lexical issues (lack of root connection and The word Furqan and the Ten Commandments have some semantic, literary (mistakes in distinguishing v and inflection and creating redundant repetition) and interpretation (contradictions in the quantity and quality of the cited verses and the Ten Commandments), so the Quranic word Furqan cannot convey the meaning intended by Shahrour.
Quran and Quranic teachings
mohammad arab salehee; farideh pishvaei
Abstract
Social monotheism, which is a new term and one of the topics of social discourse, is based on Quranic research and is inspired by the key sentence La Allah Ilallah and many monotheistic verses. It has two main components of negation of worshiping other than God and proving the oneness and Lordship of ...
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Social monotheism, which is a new term and one of the topics of social discourse, is based on Quranic research and is inspired by the key sentence La Allah Ilallah and many monotheistic verses. It has two main components of negation of worshiping other than God and proving the oneness and Lordship of God, which is according to the Quranic verses. Each has sub-components. Considering that the dimensions and social identity of monotheism have not been clearly explained in the existing works from the perspective of Muslim thinkers, this research seeks to answer the question of how the components of social monotheism are analyzed from the point of view of commentators and traditions. Considering that worship is the basic meaning of social monotheism, what is the meaning of worship in Quranic culture?This research, which is organized by relying on the appearances of the verses indicating monotheistic topics and with an analytical-inferential approach, shows that some commentators have paid attention to the duality of the truth of monotheism in the Qur'an, and by adhering to interpretive traditions, they have compared "worship" to "obedience" They have made meaning. The proof of the truth of this interpretation is the words of some lexicographers in the meaning of the word worship.
Quran and Quranic teachings
maryam mozaffari; syedhosen shafieidarabi
Abstract
Introduction The facts in the field of "Qur'an studies" are indicative of the fact that the structure and content of the first and most important source of the world religion of Islam and the greatest miracle of the Prophet (PBUH) have long been the focus of orientalists. In the meantime, some of those ...
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Introduction The facts in the field of "Qur'an studies" are indicative of the fact that the structure and content of the first and most important source of the world religion of Islam and the greatest miracle of the Prophet (PBUH) have long been the focus of orientalists. In the meantime, some of those who have achieved a correct understanding of the verses of this supreme heavenly book and its miraculous nature, believed in the divinity and authenticity of the content of the Qur'an and the heavenly prophethood of Muhammad, peace and blessings of God be upon him, but another group tried to make the pure appearance of the Qur'an in its various forms appear unjustified and cast doubts on it. The word "Isthriq" (which is considered the root of the word "Orientalist") originally means "seeking light"; and in the term, it means "finding out Western scientists about Eastern sciences and customs"; therefore, this word is synonymous with "Oriental studies"; and what is meant by Orientalists in this article is: "Orientalists, scholars and researchers and knowledgeable about the issues of the Orient"; "Orientalists" in this research means a group of non-Muslim Western scholars who research and conduct research in the field of Islam and the Qur'an with different motivations (preaching, colonialism, and science). (Adapted from: Dehkhoda, Ali Akbar, No. Harf Mim, Part II, p. 347; Dr. Hassan Anuri, p. 6965 Oriental words; Dr. Moin's Persian dictionary, one volume, p. 100 Oriental words) Spoken and written works of some of them in the field of the Holy Quran, indicate that many doubts have been raised by them on the holy body of Islam, especially on the Qur'an; among them is the question of "the influence of the Qur'an on Jahili poems". The word "affect" in the word means effect and mark in something (Safipuri Shirazi, 2018, vol. 1, under the word "affect"). The meaning of "being influenced by works" means that a work has been influenced and shaped by one or more other works. A number of Orientalists believe that the Qur'an was influenced by Jahili poems. They have focused a lot on the poems of two poets: one is the poems of "Umayyah bin Abi al-Salat" and the other is the poems of "Amr'u al-Qais" (known as "Amir al-Shaara" of the Jahili period). The requirement of this doubt is that the Qur'an is not revealed and sent by God, but it is made and paid by the Messenger of God (PBUH). Of course, this article is the only answer to the question,Research Question(s)How to analyze and criticize the doubt of the influence of the Qur'an on the poems of Umayyad Ibn Abi al-Salat?Literature ReviewBy searching in books, treatises, theses, and articles, a specific work with the title "Criticism and examination of Orientalists' doubts about the source of the Umayyad poems of Ibn Abi al-Sallat" was not found, but general works in this field were identified: 1- The book Doubts and Responses, Knowledge, by Mohammad Hadi; This book has been translated into Farsi by a group of translators; and it was published under the title "Criticism of Doubts About the Holy Qur'an" by "Al-Tamhid" Cultural Publishing Institute of Qom in 2015; on pages 288 to 290 of this book; after raising this question: "Is the Quran influenced by Jahili poetry"? Attention has been paid to the fact that "Tasdal", in the book "Mosadr al-Islam" ("Sources of Islam"), quoted the words of some critics of the Qur'an. Regarding the effectiveness of this book, he has discussed some of the poems of the Jahilit era. The author of the book "Doubts and Rejections", in the following, answered this in a concise manner (p. 533); 2- The book "Orientalists and Quran" (1385) written by Mohammad Hassan Zamani. In a part of this book, the views of Orientalists and Western Islamologists about the origin of the Qur'an are discussed in general, and there is no correlation between the verses and the alleged works; 3- Book: The Hypothesis of Adaptation of the Holy Quran from Non-Divine Sources: Review and Criticism of Orientalists' Doubts, Author: Mohammad Saeed Fayaz, Editor: Ali Sharifi, Qom, Fallah Publications, 2013, first edition; 4- Book: Orientalists and Islam, author: Qutb, Muhammad, Cairo - Egypt, Wahba School, 1402 AH/ 1999 AD, Bi Cha; 5- Book: Collection of articles on the Qur'an and Hadith and the Qur'an and the Orientalists; a group of writers; under the supervision of Mohammad Ali Rezaei Esfahani, with the cooperation of Mohammad Javad Eskanderlou, Seyyed Haydar Tabatabai, Qom: Al-Mustafa International Translation and Publishing Center, 2016;MethodologyThe information of this research was collected in a documentary way and processed with a descriptive-analytical method.ResultsThe most important point and the result of the contents of the seven criticisms mentioned in this writing is: the existence of serious literary problems in the poems of "Umayyad Ibn Abi al-Salt" and the lack of strong or reliable literary techniques obtained from comparing the Qur'an with his poems, indicates that the mentioned doubt, is completely invalid, baseless, and inconsistent with the existing facts.ConclusionThe Qur'an with his poems indicates that the mentioned doubt is completely invalid, baseless, and inconsistent with the existing facts
Quran and Quranic teachings
mohammad baqer pouramini
Abstract
Introduction The arrangement of the universe belongs to God, and the divine verses, by proving the monotheism of God, make worship for God, and commentators believe that the condition of believing in God's Lordship can be recognized in the fulfillment of worship. What worship of God is realized after ...
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Introduction The arrangement of the universe belongs to God, and the divine verses, by proving the monotheism of God, make worship for God, and commentators believe that the condition of believing in God's Lordship can be recognized in the fulfillment of worship. What worship of God is realized after believing in His Lordship.Relying on the opinion of Ibn Taymiyyah Harrani, the Salafis state the threefold division of monotheism as "divine", "names and attributes" and "divine" and with religious and divine monotheism, simply believing in the monotheism of God is not enough and that they do. I do not consider Islam to be a person and they claim that the polytheists at the beginning of Islam believe in Allah, the Creator and Lord, and they are the only ones who disbelieve in divine monotheism.In order to prove that the polytheists are united in God's monotheism, they emphasize more on verse 31 of Surah Yunus: "Say: Who will provide for you from the heavens and the earth is safe for your deeds." The living are raised from the dead, and the dead are raised from the living, and whoever manages the affairs, they say to Allah. Under this verse, there are verses 84 and 85 of Surah Mominun, "Saiqulun Lallah" and by emphasizing its appearance, the Salafists attribute the management of the affairs of the world to God, and God is the manager of the affairs of the world, and by relying on this deviant interpretation, they consider it to be far from monotheism. They commit shirk in worship and fall into the vortex.The main subject of this article is the critical examination of polytheism in God's monotheism by the Salafists, and in this article, while explaining the polytheism of God in the Jahili era, he considers the Salafion's view to be incompatible with the Salaf's understanding. While analyzing the reason for the promotion of this idea, the order of worship is emphasized on Lordship and the inseparability of the two, and while examining the verses cited by the Salafis, the verses that refer to the polytheism of polytheists are mentioned. Basically, the numerous verses of the Qur'an consider the conflict of Meccan polytheists with the Messenger of God (PBUH) and the believers based on the Lordship of God Subhanahu wa Ta'ala. As a result, worshipful polytheism is associated with divine polytheism, and therefore the worship of God is realized after believing in His Lordship. The intentional mistake of the Salafis in considering Muslims as polytheists is not distinguishing between independent and rational planning in existence.Literature ReviewThis topic is mentioned in the book "Al-Tawheed and Shirk" by Ayatollah Sobhani and some of his theological works, the articles "Wahhabiun and Tawhid Raboubi" by Ayatollah Rabbani Golgani in the chapter of Siraj Munir, "Shark Allah Fi Qur'an". The Age of Decline in the Mirror of Natural Interpretation" written by Mr. Ali Khorasani has been reviewed in the Quarterly Journal of Natural Tafsir Research. But in this article, while explaining the emphasis of worship order on Lordship, the viewpoint of the Salafists and their reference to verse 31 of Surah Yunus can be criticized and inconsistent with other verses of the Qur'an.MethodologyThis article has been compiled using library sources in a descriptive-analytical way.ResultsThe planning of the world is exclusive to God, and the divine verses, by proving God's monotheism, make worship exclusive to God, and therefore God is the reason for worship.By promoting the belief of the polytheists who believe in the monotheism of God and the distorted interpretation of the Qur'anic verses, the Salafis are trying to accuse Muslims of polytheism and their distance from the monotheism of worship, but in this way, they have committed several big mistakes:The analysis of the verses of the Quran, especially verse 31 of Surah Yunus, is wrong by the Salafists, and this passage from the verse "Siqloon Allah" is for the welcome and the future, and it shows the importance that such a word was not in the mind and expression of the polytheists, and they actually believed They didn't have it and if they think about it, they will admit it soon.The verses of the Holy Qur'an are proof of the polytheists' reflection and opposition in the category of God's Lordship, and even they openly considered idolatry as Lord, and the Qur'an considers the conflicts of the Meccan polytheists with the Messenger of God (PBUH) and the believers to be based on the Lordship of God, Glory be to Him.The view of the Salafis in the polytheists' belief in the Lordship of God is incompatible with the opinion of the Salaf who are companions and subjects, and it calls into question their following the Salaf.Belief in the independence of beings is the influence of polytheism in God's monotheism. However, the belief that some of God's special servants, such as some prophets and pure imams, have the power to do these things by God's permission, is not only polytheism, but also monotheism. The deliberate mistake of the Salafis in considering Muslim polytheists is not distinguishing between independent planning in existence.
Quran and Quranic teachings
Roohallah MohamadAlinejadOmran
Abstract
Introduction According to the dominant thought in Islamic theology, distorted narrations are not acceptable, and especially Shia from late times to the present era, believe in the originality of the revelation of the Quran and its incorruptibility and that the contents and words of the Holy Quran have ...
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Introduction According to the dominant thought in Islamic theology, distorted narrations are not acceptable, and especially Shia from late times to the present era, believe in the originality of the revelation of the Quran and its incorruptibility and that the contents and words of the Holy Quran have never been distorted, but some reports from Sometimes the sayings about the acceptance of the occurrence of distortion in the Qur'an are carried by the Shiites, and it harms the idea of incorruptibility in the eyes of the Shiites. The claim of abstract knowledge and the support of validity by distorting the Qur'an in the words of Akhund Mohammad Kazem Khorasani (died 1329 AH), a jurist and usulist, the author of the book Kefayeh al-Asul, is one of the cases that raise doubts, and addressing it and rereading and analyzing the view of this Shia thinker on the issue of falsifiability makes the Quran very important.Research Question(s)What is the concept of helping credibility in the mullah's statement about distorting narrations? And does Khorasani Mukhtar believe in distorting the Quran?Literature ReviewHowever, until now, several researches have been conducted on the proof of the non-distortion of the Holy Qur'an, among which the work closely related to the present research is an article titled "Critical Analysis of the Twelve Reasons of Muhaddith Nouri in Proving the Distortion by Deficiency" by; Maryam Qolizadeh Pasha, Abdul Hadi Faqhizadeh, Mahmoud Vaezi and Maleeha Al Sadat Seyedreza, published in the journal of religious research, period 20 autumn and winter 2019, number 41, which proves that most of the narrations in the book are obtained from unknown or fake sources. They are related to the difference in readings, which are either related to the way some Quranic words are recited or provide a special interpretation of some verses. But from the point of view that Makhund Khorasani's point of view is re-examined, it is unprecedented and innovative. The review goes under these subheadings.MethodologyIn this article, with a descriptive-analytical method, the general rationalistic approach of Makhund Khorasani and his principles in expressing the authenticity of the book's appearances are introduced, and the aspects of Makhund's reasoning about distorted narrations are discussed.ResultsThese are all the arguments mentioned by Akhund Khorasani in the form of distortion of the Qur'an, but if we look carefully at his words, there is no trace of acceptance of distortion, especially regarding the issue of distortion of the Qur'an, which certainly cannot be found, and it is sufficient that they following Sheikh Ansari, he considered it as a possibility and did not attribute it to any ancient group.DiscussionFrom the point of view of Akhund Khorasani, verses about the resurrection and the quality of resurrection, stories, proverbs, rulings, etc., are distortions of the verses, where the authority of appearances has no meaning. And since it is an instructional ruling and requires reasoning, therefore, we do not have the authority of outward worship in them, and if there has been a distortion, it is not a problem for us. What is important for us is the authenticity of the appearances in the verses of commandments. Because the meaning of justification is only specific to the cases that are related to the act of the obligee, and therefore our abstract knowledge is practically and judiciously dissolved.After stating these things, the late Akhund Khorasani says: Our statement is correct if our general knowledge about the occurrence of abortion or tasheef is separate from the evidence, and only if we say that the evidence is connected with this occurrence of abortion or tasheef, then we will find knowledge. The evidence related to abortion is brief, but we don't know if this evidence is related to the verses of al-Ahkam or related to other verses, then we will find a problem. Because we know that there was evidence and it was aborted. We doubt the relevance of the omitted evidences to the verses of Al-Ahkam. And the doubt in the existing similarity creates a problem in practice for the revelations. They even give an example: like Mullah wrote a letter to us, it had three pages, one page was about instructions related to us, one page was Mola's own travel diary, which has no excuses or excuses for us, and the third page was explanations and clues. It was in relation to those first two letters. We don't know if this letter and the third page contained evidence that it is related to the letter that was related to our duties, or not that it is related to the second page that is the memoirs of Mullah's journey, as the wise say; you act on that first sheet and don't pay attention to this doubt, if this third sheet is lost and you don't find it, say, God willing, that third sheet is not related to evidence contrary to what appeared in that first sheet.Yes, if we doubt whether it was the third sheet or not, the late Makhund says that the wise do not pay attention to doubt here. But if we know that there was a third sheet and it was lost, we don't know which part of Mullah's letter this third sheet was related to, here rational people pay attention to doubt and do not act on that appearance in the first letter.ConclusionThe findings of the article indicate the critics' misunderstanding of Akhund Khorasani's view of distorted narrations. This is despite the fact that the late Akhund considers the idea of distorting the Qur'an to be completely invalid. In expressing the authenticity of the appearances of the words of the Qur'an, he considers it to be a non-excellent abstract knowledge and lacks justification, which is basically not proof and does not harm the validity of the appearances of the Qur'an. Based on this, Makhund's discussion has nothing to do with accepting the validity of distorted narrations, but based on his rationalistic approach in the position of investigating and responding to an impossible assumption and possibility, and that the possible assumption is not logically impossible. Belief in the principle of non-distortion of the Holy Quran is undeniable among Shiites, especially the late Akhund Khorasani.
Quran and Quranic teachings
ali aqajani
Abstract
Introduction The topic of political participation is considered one of the most important and delicate political challenges and debates both in the field of opinion and in the field of action in Iranian society and in the contemporary period, especially in the system of the Islamic Republic of Iran. ...
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Introduction The topic of political participation is considered one of the most important and delicate political challenges and debates both in the field of opinion and in the field of action in Iranian society and in the contemporary period, especially in the system of the Islamic Republic of Iran. Therefore, in response to the question of the forms of political participation in the religious legitimate political system in the approach of the Qur'an, the hypothesis based on the theoretical framework of the forms and types of political participation in political science and the method of thematic interpretation of the Qur'an follows that: types of participation aimed at political action, supportive, questioning, critical and protesting, selective, decision-making, organizational and negative/controversial political participation under the legitimate political system is one of the positive and negative types of political participation under the legitimate political system. Each of these forms is also based on the reasons and evidences in the Qur'an, the negative type of which is rejected from the Qur'an's point of view. The necessity of supporting the legitimate political system based on verses such as Nafar, Jihad, Hijra, etc.; the necessity of acting on the decisive result obtained from the consultation by the Sharia ruler and especially the non-infallible one in non-revealed matters; the need for criticism, leadership, and creditability; and the desirability of competition in better and stronger administration of the society is one of the findings of the research. In the preparation of the research, the research tends to a theory that it calls the theory of maximum conditional political participation, which considers the people as the owners of political rights, but considers the jurists to be generally and potentially appointed, but leaving the power is the act of political power. They are based on the acceptance and choice of the people, and political participation is a basis of the legitimacy of the political system. This theory can be the best interpretation of religious democracy.Investigating political participation in religious texts, especially in the Holy Quran, requires attention to several points. The first point is to pay attention to this subtle issue that it is not possible to take the concepts of today such as political participation which is discussed in the contemporary environment completely from the concepts and terms of yesterday and try to impose all its conditions and rulings on today to show or impose today's conditions and rulings on the concepts contained in the Qur'an. On the one hand, the research has analyzed the supportive, critical-reformative, competitive-selective models in the Quranic attitude and has shown the different dimensions of political participation under the legitimate political system in the Quran based on thematic interpretation sources. On the other hand, the research, based on the method of interpretation of the subject, which is a collection based on theory and comprehensive ijtihad in a specific subject and problem, has an opinion on a theory that it calls the theory of maximum conditional political participation or political participation and implementation. This theory considers the people to be the owners of political rights, but unlike the selection theory, it also considers jurists to be generally and potentially appointed, but their removal from power is based on the act of their political power based on acceptance, influence, and choice, and in a word, the political participation of the people. and since the people are the electors of the ruling jurist, they have the possibility of being present and playing a role in all kinds of political participation. From the perspective of research, this theory can be the best interpretation of religious democracy. But if we do not accept this opinion, their verses and texts and their conceptual network indicate that the path of maximum political participation under the leadership of the jurist is open. Based on this, the levels of political participation according to the political system can be divided into two sub-categories: legitimate political system and illegitimate political system, which have two types, positive and negative. Participation is aimed at supportive, questioning, critical, and protesting political action, participation is aimed at selective political action, participation is aimed at decision-making political action, and participation is aimed at organizational political action and negative/controversial political participation under the legitimate political system. It is one of the positive and negative types of political participation under the legitimate political system. Each of these is based on reasons and evidences in the Qur'an, the negative type of which is rejected from the Qur'an's point of view.
Quran and Quranic teachings
Hossein Rafiee; mohamad mohamad laski; mohsen habibi; Ahmad Shahrabi Farahani
Abstract
Introduction The translators and commentators have mentioned the four meanings of “anna” and its place in verse 39 of Zoukhrof surah. Among these, two possibilities are mentioned in the description of the literature. In the first possibility, the “anna” is in the infinitive format ...
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Introduction The translators and commentators have mentioned the four meanings of “anna” and its place in verse 39 of Zoukhrof surah. Among these, two possibilities are mentioned in the description of the literature. In the first possibility, the “anna” is in the infinitive format so the final phrase of the verse becomes the “subject” of “Lan Yanf’akom”. The explanation is taken from “ez” or from the general meaning of the verse. Some of the translators, and commentators have explained this verse based on this possibility. In the second possibility the “anna” is in infinitive form too, but the final phrase is in an explanatory role (Mafoul-lah). The “subject” is a pronoun in this case. Some of the commentators analyzed the verse on this possibility.Some of the translators, and commentators said two different possibilities that the linguists did not said those two. So in the third possibility, the “anna” is non-infinitive and the final phrase has “consequence” meaning. In the last possibility, both “anna” and “ez” in “explanation” meaning. They explain the final phrase in a non-infinitive format.To choose a criterion composition, the possibilities have been explored. At first, these possibilities were described based on literature books, Quran translations, and interpretations. After that, the reasons were explained and reviewed. Finally, we evaluated among the possibilities.Research Question(s)Main question: What is the translation and composition of the criteria in verse 39 of Zoukhrof surah with emphasis on “anna” and “explanation” meaning?Sub-questions:What is the position of “anna” in Arabic literature based on the literary analysis of verse 39 of Zoukhrof surah?How is the reflection of the concept of “explanation” in the Persian translation based on literary study about “anna”?What is the difference between translators, and commentators in literary analysis of verse 39 in Zoukhrof surah?What is the main reason for the disagreement between explainers based on literary and interpretive evidence?How is the composition and translation of the criteria based on the analysis of evidence and the relationship of this verse to others?2. Literature Review Many books and articles have been written in the study of “explanation meaning”. Among them is “The Method of Explanation and its Ways in Holy Quran” book by Mr. Yunus Abdolmarzok al-Janabi. He defined “explanation” in Arabic and its formats in the Quran. But he did not discuss the translation of “explanation”. The second is the “Explanation in Jar letters meanings” article, It was written by Seyyed Mohammad ibn-e Rasoul and Somayeh Najaf Abadi. They discussed the translation of explanation letters that influence choosing the correct translation of verse 39 of Zoukhrof surah. The third is “The role of context in the explanatory and emphatic meaning of this and its effect on endowment and initiation” article, It was written by A’zam Parcham and Fatimah Zamani; this article was used in the “explanation” definition, the differences between “anna” and “enna” in delivering “explanation meaning and Persian translation, the effect of choosing each meanings in endowment and beginning in “Anfal” and “towbah” surah.This paper will focus on translation and literature study. One of them is the literary study of “anna” in a compressive way. The other is the concept of “explanation” in relation to “anna”. The third is collecting all of the combined and semantic possibilities of verse 39 of Zoukhrof surah based on syntax scientists, translators, and commentators. The fourth is examining the correctness or incorrectness of each possibility and choosing a better possibility and translation and interpretation based on it and the interpretation of the Quran by the Quran method.MethodologyThis article is done by a descriptive-analytical method and library references. At first, the combined possibilities were described. After that, they were analyzed based on pieces of evidence. Finally, the correctness combined in verse and the translation and interpretation based on it were selected.ConclusionFor the translation and combination of verse 39 of Zoukhrof surah, the literary study in this verse and transferring “explanation” meaning in translations were discussed. In this discussion, we used three groups of ideas: syntax scientists, translators, and commentators. Based on they ideas, the verse has four combined and interpretive possibilities. Two possibilities (the third and fourth possibility) did not have literary support; so they were incorrect. In other possibilities, they have literary support but if this verse each to similar (49/A’raf) verse in its literature and meaning, the first possibility is the only correct state. So the translation based on this possibility is (Because of the injustice you have done in the world, it will not benefit you to share in the torment on that day).
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.
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
Abdoljabar Zargooshnasab; Ali Hosinifar
Abstract
The negation of "junah" is an expression that is used in some religious discourses to express permission. Although in the majority of jurisprudential studies and reviews, the contents of this interpretation have been explained by relying on evidence, but the connection of this interpretation to some ...
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The negation of "junah" is an expression that is used in some religious discourses to express permission. Although in the majority of jurisprudential studies and reviews, the contents of this interpretation have been explained by relying on evidence, but the connection of this interpretation to some obligations has caused the emergence of the primitive idea of assigning it to the expression of obligation. The scope of application of this interpretation in verses and traditions, the way of ijtihad interaction of Imamiyya jurists with this interpretation, the conceptual analysis of this lexical item and the recognition of its contents in Sharia speeches are the issues that have been examined and processed in this research. It seems that the expression of the Shariah in the forms of the negation of "Junah", the negation of "Bas" and the order of prohibition, with the difference in the scope of application of these interpretations, have similarities to each other, and all of them are in the expression of justification and obligatory permission and the non-expression of something beyond that. are common In a descriptive-analytical way, this research deals with the semantics of the negation of "Jinnah" and its application in the Holy Qur'an, Sunnah and Fiqh, and has analyzed issues related to this, and aims to answer the following questions: Negation of Jinnah in the Qur'an and Hadith What does it mean? What are its contents and application in religious speeches? And what are the differences with similar interpretations?Introduction The phenomena of the words used in the book and tradition are the most important criteria for the jurist to deduce the religious rulings from these two important sources of jurisprudence. The validity of the phenomena in studying religious propositions depends on refining its minor details. What the science of the principles of jurisprudence is responsible for in linguistic matters is not just an examination of appearances such as the appearance of substance and the form of command and prohibition, concepts, generality, and application, but these are examples of the major validity of appearances that are commonly studied and analyzed in the prevalent books and works of the principles of jurisprudence. Other linguistic materials and structures are also found in the book and tradition, which, by discovering their appearances, can make the process of deduction easier and, in the light of their discovery, pay more attention to the coordination and harmony of jurisprudential propositions. One of the linguistic materials used in some Quranic and narrative expressions is the linguistic material "Junah"; in this research, assuming and accepting the systematicity of assertion, the discovery of the appearance of this linguistic material and the negation of its meanings has been the goal, and through this, an attempt has been made to open a new window to the path of deduction and inference in jurisprudence and the principles of Imamia and to take a small step towards the more.Research MethodThe researchers' attempt in this article has been to use a descriptive-analytical method and to explore the statements of linguists regarding the subject and the usage of the word "Junah" by utilizing documentary and library sources. They aim to investigate its Quranic applications, the opinions of interpreters and Imami jurists, and uncover the emergence of this linguistic material, and examine its negation.DiscussionFurthermore, clarifying the extent of the meaning and emergence of this word and its various applications, and its inclusion or exclusion regarding all religious rulings (both mandatory and recommended) is another question that has not been previously answered, and this research aims to address it. In other words, this study seeks to recognize the scope of the negation of this concept in jurisprudential propositions by examining its literal and linguistic meaning, and by using its applications, and to answer the question of whether the scope of the negation of this concept includes all jurisprudential propositions or is limited to a specific area of jurisprudence.After careful consideration of the literal meaning of the word "Junah" as expressed by linguists, and due to its frequent use in the sense of sin, it has lost its original meaning. Contemplating its Quranic usage and the opinions of interpreters and Imami jurists, the negation of "Junah" indicates permission in a general sense. In other words, the negation of "Junah" is equivalent to the negation of prohibition in voluntary human actions, which is consistent with the rulings of obligation, recommendation, dislike, and permission, and understanding its ruling requires evidence beyond the negation of "Junah".The report of this research can be seen as an opening to new approaches regarding concepts such as the negation of "Junah", the subsequent command, "It is not appropriate", "Curse", "Woe", and so on, and from this perspective, it leads to a more systematic inference of jurisprudence from the sources of Sharia.ConclusionThe following results were obtained in this research: A- The negation of "Junah" in the Quran and Hadith is limited to the sphere of voluntary human behavior and is only used in the realm of religious rulings, while the negation of "Ba's" is used both in the sphere of voluntary and involuntary behavior, and its application in legislation is not limited to religious rulings but is also used in the realm of customary rulings. B- The emergence of this interpretation conveys permission and allowance in a general sense, encompassing obligation, recommendation, dislike, and permission, and beyond this concept, there is no implicit indication; however, it is possible to use other parts of the Quran and Sunnah to imply the negation of "Junah" and derive a different meaning from it. The lack of application of this interpretation in the realm of customary rulings has made its implications straightforward, and this, in addition to the possibility of using evidence in its multiple applications, has led to a lack of discussion about its implications in jurisprudential studies. C- The evidence of affirming the negation of "Junah" can be supported by the statements of linguists and through the analogy of its meaning in customary usage, this basis can be strengthened in expressing it. D- The valid applications of the negation of "Ba's" and its scope in inference operations are much more extensive than the applications of the negation of "Junah", and this necessitates the inclusion and exploration of the conceptual negation of "Junah" in the negation of "Ba's". The narrational expression "It is not appropriate" is a similar expression to the affirmation of "Junah", which may be adopted from the meaning of some expressions that include the negation of "Junah", and the expression "It is appropriate" is similar and equivalent to the negation of "Junah".
Quran and Quranic teachings
Ali Mohammadi Jorkuye
Abstract
The criminal policy of Islam in the Qur'an is a different criminal policy in relation to crimes against human life, and social prevention is the most important aspect of it. Therefore, it deserves to be asked what strategies the Qur'an has thought of to curb and reduce crimes against human life in the ...
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The criminal policy of Islam in the Qur'an is a different criminal policy in relation to crimes against human life, and social prevention is the most important aspect of it. Therefore, it deserves to be asked what strategies the Qur'an has thought of to curb and reduce crimes against human life in the dimension of social prevention. The present article has explained these strategies by studying the verses of the Qur'an and the narrations related to the verses in a descriptive and analytical way in order to help those involved in the criminal policy of Iran in the fight against crimes against human life. Based on the findings of the research, the Quranic criminal policy of Islam has predicted the following strategies in order to eliminate the grounds of crimes against human life and prevent differences from turning into conflict: "Drawing a progressive and superior horizon in social relations based on the elements of unity and love and kindness, peace, peace and forgiveness", "Institutionalization of values such as tender human feelings and emotions, empathy and kindness", "An epistemological view of human beings as the highest of creations and based on the single origin of all human beings", "Remembering the covenant and covenant of the first human with God in preserving the life of fellow human beings", "encouraging to preserve human life and condemning crimes against human life". Introduction Today, after more than two centuries have passed since the introduction of the term "criminal policy" in the literature of criminal science, the thinkers of criminal science rightly believe that at the same time as the need for a general criminal policy to fight crime in any legal system, it is inevitable to have a differential criminal policy. In terms of some criminals, such as white-collar criminals or delinquent children, or in terms of some crimes, such as economic crimes or political crimes. The crime of taking human life is a very big and important crime that, in terms of the factors that play a role in its occurrence, as well as how to prevent it, both social, situational, and criminal, has characteristics that require a separate criminal policy. Therefore, the criminal policy of Islam in the Qur'an is a differential criminal policy that has different dimensions, and social prevention is the most important aspect of it. In this regard, the approach of all Islamic teachings in general and Qur'anic teachings in particular is that a person should reach a level of education, growth and recognition of the value of a human being, that he sees the violation of the regulations related to the protection of human life as inferior to his exalted human status and the thought of disobeying these regulations should not enter his mind, and if he imagines and thinks about it, he should consider doing it as harmful to himself and the society, and consider leaving it as necessary for his own and society's happiness and avoid it.In order to reach the Qur'anic social prevention strategies of Islamic criminal policy in order to curb and reduce crimes against human life, this article has studied these strategies in two stages; first, in the previous stage, he discussed strategies that prevent the creation of a platform for differences between people, and second, in the latter stage, he discussed strategies that prevent the difference from turning into a conflict between them, and under each of the strategies, the elements of formation of the donor has studied it carefully.Research backgroundThe existing research about this is general research about criminal policy or social prevention, such as; "Criminal Policy in Islam and the Islamic Republic of Iran", written by Seyyed Mohammad Hosseini, who has discussed the general topics of the criminal policy of Islam and Iran and its model regardless of a specific type of crime; "Fundamentals of the Criminal Policy of the Islamic Government" written by Jalal al-Din Ghiazi, which is about which model the criminal policy of the Islamic Government is among the various governmental and social models, and also aims to answer some doubts about the criminal policy model of Islam; "Preventive criminology" written by Ronaldo Clarke, who discussed one of the types of criminology, i.e. preventive criminology, and "Islam's role in preventing and reducing crime" written by Mehdi Alizadeh, who talked about Islam's prevention of crime in general, regardless of the specific crime. Therefore, none of these researches have differentially addressed criminal policy in crimes against human life or social prevention in fighting these crimes.Research MethodologyThis article is library research, the data was collected by the method of extracting data from the study of Quranic verses, authentic interpretations about verses, and narrations related to verses; then, he explained and analyzed the data using a descriptive and analytical method, and finally, he came up with strategies to help those involved in Iran's criminal policy in fighting crimes against human life.Final resultBased on the findings of the research, Islamic Quranic criminal policy has foreseen two types of strategies in order to eliminate the bases of crime against human life and to prevent differences from turning into conflict: previous strategies include: the strategy of "drawing a progressive and superior horizon in Social relations based on the elements of unity, love and affection, peace and forgiveness, and the strategy of "institutionalizing values such as tender human feelings and emotions, empathy and kindness" and the subsequent strategies which include: the strategy of "epistemologically looking at the man as Ashraf" creations and based on the single origin of all human beings", the strategy of "remembering the covenant of the first man with God in preserving the life of his fellow species", the strategy of "encouraging the preservation of human life" and the strategy of "condemning crimes against human life".The application of these strategies will create a society full of unity, empathy, kindness, friendship, love for each other, forgiveness, altruism and far from tension and disagreement, which will remove all the bases of disagreement, and in case of disagreement, the greatness of man in the eyes of people. Such a society and divine covenant, bowing to human life and strongly condemning the deprivation of human life will prevent this dispute and conflict from causing an attack on human life.
Quran and Quranic teachings
Habibullah Halimi Jolodar; fateme Qorbani laktarashani; sakineh abbasi karani
Abstract
Examining the meaning of the words in the Quran plays an important and special role in understanding the purpose of God and the precise application of divine commands. The present study has analyzed the word " Savval" in the Quran by using the method of description and analysis. The word " Savval" which, ...
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Examining the meaning of the words in the Quran plays an important and special role in understanding the purpose of God and the precise application of divine commands. The present study has analyzed the word " Savval" in the Quran by using the method of description and analysis. The word " Savval" which, in the dictionary analysis, contains the meaning of beguiling and embellishing, has many semantic fields in common. The use of this word in the Quran warns the audience about it and warns the believers about the possibility of falling into the trap of "Tasvil". This word emphasizes on multiplicity and gradualness in four verses and in the chapter "Tafa'il", it has been used and had a meaningful association with the words "Satan" and "Nafs". Therefore, in order to investigate the semantic fields involved with the word " Savval ", it was investigated its substitutes, which include the words "zayin", "Izlal", "Iqvae", "nazgh" and "vasvasah". In the end, the conclusion was reached that each of the companion and substitute words play a significant role in the semantic range of the word " Savval " and the concept of "Tasvil" in a specific way.
Quran and Quranic teachings
Mohammad Kazem Shaker
Abstract
“Life satisfaction” is one of the ideals of each person and community to achieve “individual comfort” and “social peace”. Since human being is a social being, mutual satisfaction between people who interact with each other is one of the most important factors for the ...
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“Life satisfaction” is one of the ideals of each person and community to achieve “individual comfort” and “social peace”. Since human being is a social being, mutual satisfaction between people who interact with each other is one of the most important factors for the fulfillment of “life satisfaction”. When speaking of “satisfaction” as a descriptive word for two-sided relations, one side is described as “well-pleased” (Arabic: RAZI) and the other is described as “well-pleasing unto him/her” (Arabic: MARZI). Therefore, three assumptions can be considered for each mutual relation: (1) both sides are well-pleased (razi) with one another, so each side is also described as well-pleasing (marzi) unto the other side; (2) one side is well-pleased and the other side is unpleased. This assumption practically is divided into two sub-assumptions (i.e., in one assumption, A is pleased and B is unpleased, and in the other assumption B is pleased while A is unpleased), so one side is also well-pleasing unto the other and not the vice versa; (3) both sides are unpleased, so none of them is described as well-pleasing unto the other one too. It is obvious that the first assumption is the best one and the third is the worst. We must try to replace the third position with the second one and then the second position with the first one. But the question is how it is possible.
Quran and Quranic teachings
Mohammad Reza Aram
Abstract
Recognition the relationship of the verses inside a surah and structural research of that surah are new approaches that although there were detailed in earlier commentaries, but has been considered so seriously by more recent Qur’ān scholars. According to the science of surah recognition, every ...
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Recognition the relationship of the verses inside a surah and structural research of that surah are new approaches that although there were detailed in earlier commentaries, but has been considered so seriously by more recent Qur’ān scholars. According to the science of surah recognition, every surah has a purpose and its own specific main subject, so that the all verses of surah circulate around it thereby the meaningful relationship between its verses are recognised. In this study, according to the method of surah recognition, the conceptive structure of the two Surahs Nās and ʿAṣr and the links and reciprocal interaction between the two surahs Nās and Falaq as a case study are reviewed. Therefore, this research revolves around two axes: Methodology of structural research in the Qur’ān; including topics like: Stages and principles of structural research, thematic units (Rukūʿāt) and gradual revelation of the Qur’ān, linkage and connection between the surahs, thematic axis or basic subject of surahs, difference between structural research and interpretation, and at the end of this paper, the meaning and structural cognition of the two Surahs Nās and ʿAṣr are discussed. Based on this research, the exact semantic connection between Surah Nās and Falaq was extracted, and then Surah ʿAṣr was conceptualized using the method of pondering (tadabbur); and as a result, it was concluded that Surah ʿAṣr, despite its small volume, is the most comprehensive and complete Surah of the Qur’an, which contains heavenly and life-giving Quranic teachings.
Quran and Quranic teachings
enayat sharifi; Hossein Sharifi
Abstract
Self-awareness is one of the key issues in life that every individual must possess for progress and advancement in their lives. It is highlighted in the Quran with terms such as insight and self-forgetfulness, and it is based on theological, ontological, and anthropological foundations. Each of these ...
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Self-awareness is one of the key issues in life that every individual must possess for progress and advancement in their lives. It is highlighted in the Quran with terms such as insight and self-forgetfulness, and it is based on theological, ontological, and anthropological foundations. Each of these foundations has educational effects. The present study discusses the anthropological foundations of self-awareness in dimensions such as insight, orientation, and values, and aims to address the following questions:What are the cognitive foundations of self-awareness in the Quran, and what are their educational functions?What are the orientation foundations of self-awareness in the Quran, and what are their educational functions?What are the values foundations of self-awareness in the Quran, and what are their educational functions?Background Regarding the significant importance of this research, numerous activities have been carried out in the field of psychology with a religious approach, such as the book "Comparative Self-Awareness from the Perspective of Islam and Psychology" by Fatemeh Esfandiari, the book "Self-Awareness" by Samad Shah Mohammadi, the book "Self-Awareness and Self-Management" by Masoud Noorali Zadeh, the book "From Self-Awareness to Self-Knowledge" by Shahrbano Ghahhari, and articles like "The Relationship between Self-Awareness and God-Awareness" by Noorali Zadeh Miyaneji, Bashiri, and Jan Bozorgi in the Psychology and Religion Journal, no.19, article on the effectiveness of teaching self-awareness from the perspective of Islamic teachings on reducing students' psychological pressure by Amir Hossein Mousavi in the Psychology Studies Journal, no. 30, article on self-awareness and its educational functions in improving human social relationships in the Quran and Hadith by Fatemeh Saifali'i in issue 2 of volume 2 of the Journal of Educational Teachings in the Quran and Hadith, and others. However, no work has yet delved into the Quranic foundations that provide a fundamental and root-based look at this issue and its educational effects. It seems that this article may be the first work to address this topic.MethodologyIn this research, a descriptive-analytical method has been used to evaluate and analyze the main concepts including various dimensions of cognitive human foundations, self-awareness, and their educational effects in detail. This analytical method allows us to delve into a better understanding of the cognitive human foundations in dimensions such as attitude, orientation, values, self-awareness, and their educational effects from the perspective of the Holy Quran.General Research FindingsCognitive human foundations of self-awareness in the Quran are divided into attitude, orientation, and values foundations.The dual existence of human from body and soul, human's free will, and purposefulness are among the most important attitude foundations that significantly impact the fulfilling self-awareness and have educational effects such as attention to physical and spiritual dimensions, assisting human in the path of perfection, and enhancing human resilience, patience, and self-esteem. Purposefulness is directly related to self-awareness because without self-awareness, achieving one's goals and ultimate purpose is not possible, and without consideration of the hearafter, reaching the final goal is not achievable.Human nature and pure temperament, awareness of capacities, abilities, and shortcomings are among the most vital orientation cognitive human foundations that have a significant impact on the realization of self-awareness and have educational functions such as awareness of capacities, talents, and shortcomings as the starting point of self-awareness, recognizing capacities and shortcomings leading to strengthening confidence, increasing self-belief, and self-awareness.Human dignity, caliphate, and vicegerency of God are among the crucial values-based cognitive human foundations, each of which has a direct relationship with self-awareness and results in feelings of worthiness, self-esteem, and social status in society.Final ConclusionCognitive human foundations of self-awareness in the Quran are divided into attitude, orientation, and values foundations, each of which has educational effects.
Quran and Quranic teachings
Seyed Hamed Alizadeh Mousavi
Abstract
Myth in the Quran is one of the topics that has been studied by western Qurʾānic scholars. The new studies of Western scholars have investigated this issue with different approaches and methods, sometimes with a contextual approach and sometimes with a phenomenological approach. In the meantime, Karen ...
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Myth in the Quran is one of the topics that has been studied by western Qurʾānic scholars. The new studies of Western scholars have investigated this issue with different approaches and methods, sometimes with a contextual approach and sometimes with a phenomenological approach. In the meantime, Karen Armstrong, using the principles and characteristics of the phenomenological approach, has studied the myth in religions, especially in Islam and the Qurʾān. She considers all the events mentioned in the holy books of the three Abrahamic monotheistic religions to be myths, although there may be historical events behind them, but over centuries this historical event has become the source of religious inspiration and the center of religious spirituality. To transform and enter the lives and hearts of believing and worshiping generations, it must be recreated in the form of a myth along with actions and rituals. Karen Armstrong is a British author and commentator who has written many works in the field of Islam and the Quran. The comparative and phenomenological approach to religion is one of the main characteristics of her works. Like other mythologists, she introduces myth as an event that once happened in some way, but at the same time always happens. According to her, an event should be freed from the shackles of a certain period and enter the lives of contemporary worshipers, because otherwise it will remain a unique and unrepeatable event, or a strange historical event that does not connect with the lives of others. In other words, the key point of the view of this group of orientalists about the relationship between myth and historical event can be summarized in the following sentence: "As long as a historical event has not become a myth, it cannot become a source of religious inspiration." As the title and content of this research indicate, the subject matter pertains to Karen Armstrong's phenomenological approach to Quranic narratives and their relationship to the concept of myth. The research aims to not only compare her perspective with the methodological principles of phenomenology but also to critically evaluate it. Previous studies on this topic can be broadly divided into two categories: Western studies on myth in the Quran and Islamic studies that critique Western scholars' views on this issue. The research in the first category constitutes the primary sources for this research, along with other critical studies among the various critiques offered by Muslim scholars; the contextual approach employed by Western scholars has received particular attention. This approach has been extensively discussed by scholars such as Angelika Neuwirth in the Encyclopedia of the Quran. In response, several articles have been written critiquing and examining this perspective. But the analysis of Armstrong's point of view based on phenomenological approach is a subject that has been rarely discussed and this research can be considered one of the initial critical studies in this regard. In contrast to Western scholars, Muslim scholars and exegetes have primarily focused on the concept of "Asāṭīr al-Awwalīn" (اساطیر الاولین) when addressing the issue of myth in the Quran. They have sought to explain this concept within the Quranic framework. The majority of Muslim exegetes define Asāṭīr as the writings of the ancients about their own lives, including their history, speeches, stories, and events. Fakhr al-Dīn al-Rāzī (d. 1209 CE) identifies this definition as the view held by the majority of exegetes. However, what is studied under the title of myth in the western Qurʾānic studies has other criteria and indicators that are determined by contextual and phenomenological approaches. Using library sources and descriptive-analytical method, this article aims to examine Armstrong's view of myth in the Quran by emphasizing the methodological principles of the phenomenological approach and evaluate it in the form of a case study. The principle of autonomy or independence, which expresses the uniqueness of the realm of the sacred and its experience, is one of the most important methodological principles of the phenomenological approach. Emphasizing this principle, Armstrong considers the language and realm of the Qurʾān to be different from the language and realm of experimental and social affairs, and this is where she finds her way to mythological or symbolic language. Relying on the comparative method, which is one of the methodological principles of the phenomenological approach, Armstrong compares Islam and Christianity and, in this way, pays attention to the character of Jesus and the mythological issues created by Paul. She tries to present a view similar to her own view of Christianity by presenting three introductions: The Prophet being the successor of Christ, the Qurʾān's non-opposition to myth and the moral function of the stories of the Qurʾān. In this way, the Quran, by presenting a mythological image of the Prophet of Islam and other prophets, tries to bring these characters out of the confinement of those times and places and repeat them for all ages. In addition to the criticisms that were expressed regarding the symbolic nature of the language of the Quran and the effectiveness of a belief in the lives of believers as a criterion of truth, Armstrong's comparison between the Prophet of Islam and the Jesus has been criticized.
Quran and Quranic teachings
saleh hasanzadeh; Ali Karbalaeipazoki; Ali Abedi Renani
Abstract
Significant advancements in empirical sciences have intensified feelings of self-forgetfulness, emptiness, meaninglessness, stress, and loneliness in humans. As a result, individuals in our time more than any other time need a solid foundation for guidance. The belief in "Mahdism," which is a common ...
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Significant advancements in empirical sciences have intensified feelings of self-forgetfulness, emptiness, meaninglessness, stress, and loneliness in humans. As a result, individuals in our time more than any other time need a solid foundation for guidance. The belief in "Mahdism," which is a common belief among all Abrahamic religions and has a special prominence in Shia Islam, can serve as a strong and salvific foundation against cognitive, ethical, and psychological crises with utmost effectiveness. In this article, we delve into the various dimensions of this idea from the perspective of Quranic verses and Islamic narrations and its role in addressing various crises in modern society, as well as addressing some intellectual doubts rose against this idea. By referencing religious and rational sources, we will analyze and elucidate the Islamic perspective on the Mahdi and his revolutionary efforts.Modern humans desire peace, wisdom, and justice, which are lofty ideals. Based on historical texts and religious narrations, Imam Mahdi is a figure who will realize these ideals and overthrow the adversaries. Imam Mahdi will establish a government based on justice that will encompass the entire world. He will actualize the Quranic invitation: "Say, O! People of the Book come to a word that is equitable between us and you." (Quran, 3:64).Religious evidence indicates that Imam Mahdi establishes an ideal relationship among individuals and eliminates discord, oppression, and ignorance. He establishes a government based on kindness and mercy by actualizing the Quranic verse "The believers are brothers" (Quran, 49:10). There are over three thousand hadiths from the Prophet of Islam (PBUH) and the impeccable Imams specifically related to the topic of the Imam of the Time. These hadiths can be found in Shia and Sunni texts. It is noteworthy that many renowned Sunni scholars have published specialized books on the topic of the Imam Zaman (AS). Throughout history, the concept of anticipation and hope for a brighter future has been a common belief among nations and religions and will continue to be so. This outlook is intrinsic to humanity. However, the difference lies in the representative of civilization and the leader of global sovereignty. Within the framework of Shia thought, emphasis is placed on the honorable Imam who experiences the hardships of life like any other individual. He holds authority among the people and is a partner in their joys and sorrows. There are two distinct forms of anticipation. The first type is recognized as effective, empowering, and enduring anticipation, which can even be considered a form of selflessness and service to the truth. On the other hand, the second type of anticipation is deemed sinful, destructive, and paralyzing, ultimately leading to captivity.In the contemporary era, there is an increasing consensus that a global leader is necessary to address the multiple crises we are facing. This leader will have the ability to eradicate wars, conflicts, power abuse, colonialism, and other forms of injustice and inequality. However, it is essential to identify an individual with the necessary qualities to fulfill this important role. The global leader who will bear this immense responsibility must serve as a role model.Critics of Shiism believe that according to the beliefs of this school of thought, the hidden Imam must now have lived for almost twelve centuries, which is impossible for any human being. In response, it must be clarified that this criticism is merely based on the improbability of such a scenario, not its impossibility. In fact, a lifespan of this length or even longer is usually impossible, but not logically impossible. However, those who delve into the hadiths of the Prophet of Islam and the impeccable Imams find that they describe this life as miraculous. A miracle is by no means impossible, and it cannot be refuted with scientific arguments. Furthermore, it is strange that these criticisms arise from the People of the Book, including Jews, Christians, and some Muslims, as they themselves accept the miracles of the prophets of God based on their holy scriptures.According to the Islamic traditions and Quranic verses, it can be concluded that Imam Mahdi will appear to restore the position of the heavenly book and the teachings of the Prophet of Islam. He will establish global justice and renew the spiritual essence of the religious community. These are issues that no prophet has succeeded in fully realizing. The real life of the book and tradition lies in implementing global justice. The ultimate goal and purpose of God in creation will be fully realized through the most selfless servants, reformers, and devoted followers of the Prophet of Islam.Imam Mahdi will begin his mission by inviting people to a healthy and civilized life through faith. People worldwide, tired of the trials and tribulations of life and disillusioned with the emptiness of human ideologies, will respond eagerly and wholeheartedly to the call of Mahdi and strive to develop their mental powers and deepen their religious knowledge. Therefore, with determined resolve, leadership, and steadfast support from his loyal followers, Mahdi is poised to create a fundamental framework for a global governing body that upholds justice. The ultimate goal of Islam is to establish global justice (Quran, 57:25). God's definitive promise of victory guarantees the completion of Islam's historical philosophy, especially the triumph of the oppressed: "We wanted to bestow favor upon those who were oppressed in the land and make them leaders and inheritors." (Quran, 28:5) Belief in the Mahdi not only guarantees a hopeful outlook on the future of the world and humanity but also signifies a fundamental progress towards intellectual growth and maturity
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
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
Raja Abuali; Ahmad Arefi
Abstract
Abstract
Detailed abstract
Critical discourse analysis seeks to discover the speaker's worldview by examining the manner of discourse with extratextual conditions. Van Dijk considers language to be the carrier of the speaker's ideology and to be loaded with power. In the critical discourse, he emphasizes ...
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Abstract
Detailed abstract
Critical discourse analysis seeks to discover the speaker's worldview by examining the manner of discourse with extratextual conditions. Van Dijk considers language to be the carrier of the speaker's ideology and to be loaded with power. In the critical discourse, he emphasizes the positive characteristics of oneself and the negative characteristics of others, emphasizing the rejection of the positive characteristics of others and the negative characteristics of oneself in lexical, syntactic, rhetorical, semantic, and argumentative microstructures. Surah Hud has a conversation between Prophet Noah and his people, in which both sides of the conversation try to emphasize their positive characteristics and the negative characteristics of others and reject their negative characteristics and the positive characteristics of others. The research aims to analyze the discourse of Noah and his people in Surah Hud with Van Dyke's descriptive-analytical method and critical discourse analysis. In Surah Hud, Noah's speech, despite the stubbornness and threats and insults of his people against him, is mostly based on strengthening his positive characteristics and the negative characteristics of his people with softness and tolerance and a flexible and questioning language with a rich emotional charge. It is a type of friendship based on religious democracy and logical reasoning to make his people think in order to avoid stubbornness, which by using different language forms, changes the discourse to himself, taking into account the benefit of himself and his people, so as to make them guide him to the right path, but his people, with inflexible and decisive language indicating a dictatorship, try to reject other positive characteristics in order to give legitimacy to Hud's speech and remove legitimacy from Prophet Noah's speech.
Introduction
Discourse analysis reveals the speaker's ideology by examining the speaker's language. Van Dijk proposes four basic pillars to highlight the ideology of discourse: highlighting one's positive works and marginalizing one's negative works, and marginalizing other positive works and highlighting other negative works.
The Holy Quran has a special ideology that depends on the ideology of the author of the word, Van Dijk considers ideology as a means to produce unbalanced power relations in society, whose tool is language. Surah Hud is one of the Meccan surahs of the Holy Quran, which contrasts the ideology or the ruling belief of Prophets such as Noah, Hud, Saleh, etc. The spiritual power of these prophets is expressed by the material power of their stubborn people.
The importance and necessity of the research is that Van Dyck's ideological square model shows the ideology of Prophet Noah and his people and their emotional burden full of altruism or hostility and stubbornness, and by examining the language of the two sides' conversations on the authenticity of the prophethood of Prophet Noah and His true language affirms that despite the stubbornness, threats, and insults of his people against him.
Research Method
Based on Van Dyck's descriptive analytical method and critical discourse analysis theory, this article tries to analyze the conversation between Prophet Noah (PBUH) and his people in Surah Mubarakah Hud through the following questions:
How and using what styles does Prophet Noah (PBUH) express his ideology?
How and using what styles did the people of Noah (PBUH) express their ideology?
Results
Prophet Noah and his unbelieving people in Surah Hud as manifestation of monotheism and polytheism, each of them expresses and emphasizes their ideology, and in this, Van Dyck's ideological square model is presented, in such a way that all verses are based on highlighting one's own positive features and marginalizing one's negative features and highlighting other negative features and marginalizing other positive features by using rational, lexical, syntactic, rhetorical and argumentative microstructures. Prophet Noah's speech, which has the ideology of calling for the oneness of God and the mission and prophethood of God, includes all four plans, but mostly on the basis of highlighting the positive characteristics of the self and highlighting the negative characteristics of others with softness, reasoning and logic, and sometimes based on marginalizing one's negative characteristics and rejecting other positive characteristics, using intellectual, lexical, syntactic, rhetorical and argumentative structures such as argumentative and questioning styles to think. Forcing his people with words and rhetorical elements is indicative of the softness, flexibility, and breadth of his language and ideology, to the extent that sometimes in order to accept his call and prophethood by his people, he disagrees with some of their opinions such as his being a human being, not being one of the nobles and leaders. He accompanied his companions and others in order to prove that his being a human being and his companions not being nobles and not having material possessions are not against his prophethood, to pave the way for them to distance themselves from stubbornness and accept his mission and call. For this reason, Prophet Noah (PBUH) gives them short-mindedness and ignorance through the expression of these things in order to highlight their negative characteristics and his positive characteristics and to prove his mission and prophethood. These logical arguments and soft, flexible, and tolerant language are on the basis of democracy.
But the discourse of his people, who have the ideology of disbelief, polytheism, and idolatry, is mostly based on highlighting other negative characteristics (Noah) with violence, threats, and humiliation with inflexible language and decisiveness in words that indicate a dictatorship in the seat.
Quran and Quranic teachings
aliahmad naseh; khadijeh Amiri
Abstract
Abstract
Commentators in the true understanding of the statement» and He has taught you what you did not know« in verse 113 of Surah Nisa have different opinions. Paying attention to the knowledge of the Prophet (PBUH) as an important issue has the same age as revelation, and it has always ...
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Abstract
Commentators in the true understanding of the statement» and He has taught you what you did not know« in verse 113 of Surah Nisa have different opinions. Paying attention to the knowledge of the Prophet (PBUH) as an important issue has the same age as revelation, and it has always been of interest. The upcoming essay is based on the descriptive-analytical method in order to analyze the various aspects of the knowledge of the Prophet (PBUH) in the desired verse.
By examining the interpretations of the parties with different tendencies and methods about God's intention of "science", we come across several viewpoints that can be categorized under 7 headings, which are: the first and last science, hidden affairs, divine decrees, laws of Sharia and pronouns, special education, correctly understanding the application of general rules to particular cases, lack of knowledge of revelation and knowledge.
In expressing opinions, we can refer to opinions that are controversial and require more discussion. Among them, most of them have mentioned the issue of infallibility under the verse, and some have inferred the infallibility of the Prophet (PBUH). Or a group has implicitly mentioned the special insight and Ijtihad of the Messenger of God (PBUH) in explaining the problems of the Ummah. Others consider this teaching to be broad and not only for the Prophet (PBUH), but for everyone who is born and gets life and enjoys this gift.
Another group of revealed teachings and related topics have expressed God's intention for this science. In the mystics' thought, "science" refers to the inherent knowledge of the burden of transcendence, and that is when the seeker becomes mortal in the presence of truth.
There have been many discussions about the nature of the knowledge of the Prophet (PBUH). As evidenced by many verses, the prophets were equipped with knowledge from God “So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence."
The verse states that Hazrat Khidr (peace be upon him) was blessed with knowledge from God. Sometimes, by God's permission, they are informed about the unseen. "Knower of the Unseen, He does not disclose His [knowledge of the] Unseen to anyone, except to an apostle He approves of"
In this verse, God excludes the knowledge of the unseen from the scope of human knowledge, but he excludes some of the Prophet's knowledge of the unseen. Sometimes, he denies knowledge in general.
Sometimes he completely rejects knowledge from everyone: "He says, No one in the heavens and the earth knows the unseen except by Allah.'' Naml: 65, in other verses of the Qur'an, the knowledge of the Messenger of God is explicitly rejected from the knowledge of the unseen. "Say, I will not tell you, I have the treasures of God, and I will not know the unseen." Inam: 50.
And also the belief that the Prophet (PBUH) did not speak except by revelation, and that all the oral and current traditions of that nobleman originated from revelation.
On the other hand, knowing that one of the important duties of the goat is evidenced by the verse "And we sent down to you a reminder to explain to people what we sent down to them, and perhaps they will think" Nahl: 44. Explaining the affairs of the Holy Sharia is sacred.
We will reach this conclusion from the summary of these verses and comments that have been discussed under the discussed verse. The most important issues that the Prophet (PBUH) was responsible for among the Ummah was judging among the Ummah as well as explaining the general knowledge and truths received from God, and this required a complete understanding and accurate insight into the atmosphere of the society of that day, and this is the same insight. It is special and scientific which cannot be obtained by normal means and all this could not have happened except through revelation. Therefore, it must be acknowledged that the prophets, in whatever way they used to know things, were all derived from divine knowledge.
According to the context of verse 113 of Surah Nisa, the result of the research shows that God has given the Prophet (PBUH) the power to deduce general cases and apply them to the details of affairs, including judging to resolve issues between the Ummah and stating the general rules of the Sharia, which is special teaching for that noble. It has been provided by way of revelation, and this is different from the book of Quran and wisdom, which is mentioned in the verse, and the reason for this is the distance between the three titles, i.e. (the book, wisdom, and knowledge) with the inflection "wow". One of the clear examples of this science is the special insight (ijtihad) of the Prophet (PBUH) and his infallibility, which is a close relationship between the two
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.
Quran and Quranic teachings
yaser takfallah; smohamad hasan momeni; SeyedMohammadAli Amiri
Abstract
rom the point of view of the Holy Qur'an, a crime is doing an act or speech that God has forbidden and there is a prescribed punishment for it, or it is the abandonment of an act or speech that is considered obligatory and its abandonment is considered to be punishable.To be guarded that all examples ...
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rom the point of view of the Holy Qur'an, a crime is doing an act or speech that God has forbidden and there is a prescribed punishment for it, or it is the abandonment of an act or speech that is considered obligatory and its abandonment is considered to be punishable.To be guarded that all examples of crimes are under the two general headings of forbidden acts or obligatory abandonment or, in other words, disobeying God's commandments and prohibitions of God Almighty and it can be said that the one who disobeys these orders and prohibitions deserves the punishment that will befall him in this world or the hereafter.One of the important points in this discussion is the issue of stability and change in crimes. Criminal acts such as oppression, theft, lying, adultery, usurpation, etc., which are considered in the Qur'an and Islamic traditions (Ahadith) under the headings of sin, rebellion, crime, etc., are they fixed and unchangeable? This means that in any era and time, these titles are observed as a sin and a criminal act, and with the passage of time, the changes of age, habits, and customs have no role in it or it may be variable and have its own ruling in every situation and time? What is the criterion of stability and change in crimes?In response, it should be said that there are two criteria for determining stability and change in crimes, each of which complements the other.The first criterion for the stability and immutability of crime is its opposition to divine-human nature, Islamic orders and rulings are in harmony with the divine nature of man, which is created based on monotheistic tendency and man is the only being in this world who is dynamic, innovative and creative. He can be active in any way he wants and is not influenced by time and place requirements in such a way that he is deprived of his freedom. Human will is superior to everything. In other words, man often creates the requirements of his time, and it is not the case that time puts him under its control. On the other hand, Islam has laid down general laws, the principle of which does not find any difference due to the difference of complications, but has estimated their branches and details in such a way that it provides the interests of individuals and communities in different situations and cases and at the same time, that general law, the guarantor of the integrity of the monotheistic nature, which acts in order to protect it, is not abandoned, but in such a way that all the details revolve around the axis of the same law, such orders and prohibitions is the axis of fixed and constant human needs, which the difference and transformation of time and place do not cause a difference in them. On the other hand, in the Shariah of Islam, according to the real benefits and corruption, orders and prohibitions have been made, according to the teachings of the Qur'an and narrations, it is a natural religion. Therefore, the basis of religious laws has been divinely established in order to preserve and protect this divine nature. But the truth does not create an unmanageable bottleneck for human beings and human life. Rather, in the position of adapting to the social conditions and surrounding, environmental and temporal realities, special jurisprudential attention has been paid to the necessary requirements and requirements of these areas and the secondary titles as well as the necessities under the rule "necessities cause prohibitions to be lifted" have been carefully considered and in this way, specific examples of various requirements have been covered over time in the form of secondary titles and mandatory necessities, and at the same time, the principle of naturalness of the rulings has also been preserved.Another criterion is the survival and truth of the general sentence; the ruling is for the stability and non-change of criminal acts if the title of the first ruling is true. But if, for any reason, it is placed in the scope of secondary titles, in this case, either their criminality is unstable and changeable, and so-called, they lose their status as actuality, or at least the right to be impeached is removed from them, and in any environment and a situation has its own rule based on the title of secondary importance. It should be noted that some of the rules and prohibitions of the Shari'ah which are considered a sin and a crime to oppose them are related to the changing needs of human beings and habits, customs, contracts, environment, and also the states of people have an effect on their implementation. The criminality of this kind of action is not fixed and variable and it is different for different people and situations.According to the mentioned points, we come to the conclusion, that one of the characteristics of the Qur'anic-narrative teachings is that they strictly pay attention to the basic and fixed needs of man, as described, and subordinate the changing needs to the fixed needs. He has known and this characteristic is a miracle that has been used in the legislative structure of this Hanif religion.Social regulations and what has been imposed on us from the living environment are covers that cover our reality and fixed and unchangeable elements; the greatness and uniqueness of the legislative system at the level of the Holy Qur'an is that while stating the fixed and unchanging rules and regulations, it has taken the initiative to establish general laws and basic orders that any group in any time and place can find desirable subjects and the way to perfection. And get their happiness and what causes them loss and corruption at that particular point in time, and recognize their duty. The Holy Qur'an and authentic narrations have laid down orders and laws in general for the establishment of justice and the interests of individuals and society, and the fact that it does not have a fixed form is because the interests and corruptions change due to different circumstances and environmental requirements.
