MohammadReza Shahroodi; Mohammad Saeed Ansari
Abstract
This article reviews the five issues of the article "The Adam and the Angels, the Study of Mythological Elements in Islamic Resources" by the Orientalist Jew, Chipman. Chipman has used Jewish sources and some sources of Sunni sources and concluded that comparing Islamic narrations in Islamic sources ...
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This article reviews the five issues of the article "The Adam and the Angels, the Study of Mythological Elements in Islamic Resources" by the Orientalist Jew, Chipman. Chipman has used Jewish sources and some sources of Sunni sources and concluded that comparing Islamic narrations in Islamic sources with Jewish histories, it is stated that Islamic sources have a more comprehensive mythological inference in this field. Although he seems to have selected traditions from some Sunni sources, this can not be verified due to the review of the citations of the article. In this critique, it is mainly based on narrative narratives and sources of earlier Shiite sources, because Chipman has not been using Shi'i sources and a kind of singularity has been created in his essay. In comparing the arguments based on Shiite interpretations with the views of Chipman and their differentiation points, it has been determined that many of the traditions referred to in the Chipman is not endorsed by the Holy Quran and the infallibles (AS), and these narratives are Israelis and superstitions.
ali sharifi; mehdi rezaeei
Abstract
Suffering in life is, in itself, a painful experience. However, what makes suffering in life cause extreme crises is its meaninglessness. Thus, a meaningful interpretation of suffering is a prerequisite for the durability of life and the meaning of it. The sufferings of a Muslim are given meaning through ...
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Suffering in life is, in itself, a painful experience. However, what makes suffering in life cause extreme crises is its meaninglessness. Thus, a meaningful interpretation of suffering is a prerequisite for the durability of life and the meaning of it. The sufferings of a Muslim are given meaning through the Quran, Sunnah and their teachings. Through a descriptive-analytical approach aims to examine suffering and its meaning in the Quran and traditions. In this research, we have tried to find out what the approach of the Quran and traditions is in reducing human suffering. After reviewing the verses of the Quran and Islamic traditions, we reach the conclusion that the Quran and traditions, by providing particular interpretations and teachings of suffering, have the immense ability of linking the difficult and unfathomable predicament of the meaning of the immense sufferings of humans to the agency of faith in a sacred, spiritual, and intelligent system and make these sufferings meaningful despite their painful appearance.
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
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.
Fathieh Fattahizadeh; Hossain Afsardeir; Esmat Rahimi
Abstract
Adaptation is a form of application and manifestation of the verses of the Quran in Imams’ words. The present study aimed to examine different forms of adaptations and motivation for their application in the words of Imam Reza. As the Holy Quran for Muslims enjoys a high status among Muslims and ...
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Adaptation is a form of application and manifestation of the verses of the Quran in Imams’ words. The present study aimed to examine different forms of adaptations and motivation for their application in the words of Imam Reza. As the Holy Quran for Muslims enjoys a high status among Muslims and is the source from which the Imams took their underlying themes, Imam Reza used the Quranic verses repeatedly in his Imamate hadith to discuss different dimensions of leadership and issues related to it. This article first explain the concept of adaptation and motives behind its usage. Then, it examines this literary element in Imam’s sermon. In this holy Hadith, different forms of adaptations have been used including full, partial, varied, reference and inference adoptions, and it was observed that the Imam utilized each of these forms of adaptations with different motivations and purposes. This paper attempts to examine these adaptations with an analytical approach.
Quran and Quranic teachings
Ebrahim Ebrahimi; Shirin Pourebrahim
Abstract
Body cognition is one of the theoretical frameworks in cognitive sciences based on which cognition is a physical phenomenon that is formed through the interaction between body, environment, and mind. This is associated with many abstract concepts of the Qur'an, of which "POSSESSION" is one of the most ...
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Body cognition is one of the theoretical frameworks in cognitive sciences based on which cognition is a physical phenomenon that is formed through the interaction between body, environment, and mind. This is associated with many abstract concepts of the Qur'an, of which "POSSESSION" is one of the most important. This research has tried to measure and evaluate the effect of body cognition on the formation of the abstract concept of "POSSESSION" in the Quran language using a descriptive-analytic approach and cognitive semantics perspective. The data examined in this study were the lexical elements related to body organs and the verbs associated with these organs which were used to refer to POSSESSION. The results of this research show that understanding the concept of OWNERSHIP and its types in the Qur'an depends on the physical experience and physical activities of the human being and that the human experiential knowledge of the body parts, such as hands, feet, head, mouth and their related actions, such as: taking, making, earning, grabbing, standing and eating, is the basis of metaphorical mapping for understanding abstract concept of POSSESSION in Quran language, and can help us to better understand this concept in the Qur'an and improve our knowledge in this field.
ali nekunam
Abstract
The Holy Prophet (PBUH) is superior to and the role model for all human beings at all times. One of the central tenets of his governmentis the establishment of mutual trust between the government and the people; this is done in various ways including the followings: Creatingthe spirit of brotherhoodamong ...
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The Holy Prophet (PBUH) is superior to and the role model for all human beings at all times. One of the central tenets of his governmentis the establishment of mutual trust between the government and the people; this is done in various ways including the followings: Creatingthe spirit of brotherhoodamong people which is one of the greatest manifestations of practical faith in an Islamic government Establishing equality and avoiding discrimination (qualities of the Prophet's government which are unique in the history) Consulting with Muslims and the Prophet's companions Pardon and forgiveness which the holy Prophet has valued so much in his life; he used to respond to badness with goodness. Giving gifts was also used as a way of building trust and positively affecting the addressee.
mohammad mortazavi; mohammadreza javahery
Abstract
The issue of this research is the emphasis on "Seyed Morteza's interpretive foundations". According to this view, theological and interpretive concepts such as scientific methods in proving the lords of the book and tradition, require scientific evidence so that a single news, like a continuous news, ...
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The issue of this research is the emphasis on "Seyed Morteza's interpretive foundations". According to this view, theological and interpretive concepts such as scientific methods in proving the lords of the book and tradition, require scientific evidence so that a single news, like a continuous news, leads to the knowledge of Quranic texts.The method of the present research is descriptive-analytical and text-based and with reference to the basic concepts in the works of Seyyed Morteza Alam al-Huda as a prominent figure.The most important findings of this paper are explaining the position of interpretive narrations and analyzing the scientific facts in the face of interpretive news. What is meant by evidences, evidences and characteristics that cause the single news to come out of the suspicion of being the evidence. The outlines of the informative evidences are: 1. The existence of news in hadith works and Shiite principles 2. The knowledge of the news 3. The conformity with the appearance of the Qur'an 4. The conformity with the rule of reason 5. The conformity with the principle of divine justice.
Quran and Quranic teachings
Seyyed Ali Hosseini Zadeh; Seyyed Mahmoud Tayeb Hosseini
Abstract
AbstractThe most basic word in the Holy Qur'an refers to the concept of family. The present article aims to discover its basic meaning and conceptual scope by analyzing and describing the lexical and Quranic uses of the word "Ahl" and based on that, reinterpret "Ahl" in verse 6 of Surah Tahirim. The ...
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AbstractThe most basic word in the Holy Qur'an refers to the concept of family. The present article aims to discover its basic meaning and conceptual scope by analyzing and describing the lexical and Quranic uses of the word "Ahl" and based on that, reinterpret "Ahl" in verse 6 of Surah Tahirim. The results of the research are that among the 5 meanings expressed for "family" in the word, its basic meaning is human and family, and the other 4 meanings go back to the meaning of human, and in the Qur'an in the meanings: nuclear family, extended, The inhabitants of a place, those who live with a person, the followers of the holy books. Therefore, it seems that this word in verse 6 of Surah Tahirim can be interpreted to different levels of the family and at least it can be extended to mercy and relatives, as a result, God in this verse calls all relatives to compassion and efforts for guidance and happiness of all levels. The family is ordered from nuclear to extended in order of priority, and to protect them from the fire of hell with various educational methods, including the commandment of the good and the prohibition of the bad.Key words: Ahl, family, conceptualization, Holy Quran, Aiah 6 of Soorah Tahrim
Quran and Quranic teachings
Abolfazl Horri
Abstract
This study explores the intertextual relationships and conceptual chaining present in the punishment and mercy narratives of the four stories in Surah al-Naml. The primary objective is to identify and analyze the conceptual and semantic links that unify the stories within this chapter of the Quran. Employing ...
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This study explores the intertextual relationships and conceptual chaining present in the punishment and mercy narratives of the four stories in Surah al-Naml. The primary objective is to identify and analyze the conceptual and semantic links that unify the stories within this chapter of the Quran. Employing a qualitative approach, the research utilizes content analysis and thematic analysis to investigate the narratives’ conceptual and textual connections at both micro and macro levels. The data comprises the verses related to the four stories in Surah al-Naml, analyzed through a comparative framework. Initially, the study defines key concepts such as intertextuality and conceptual chaining, followed by a discussion of the relevant theoretical background. The comparative analysis reveals robust intertextual links and intricate conceptual chains that enhance the coherence and semantic structure of the Surah. The findings demonstrate that these interrelations not only facilitate a deeper understanding of the narratives’ meanings but also contribute to a more accurate and comprehensive interpretation of the chapter’s themes. This aligns with the objectives of Surah al-Naml, which are to admonish and warn its audience. The research underscores the significance of examining intertextual relationships and conceptual chaining in Quranic studies, suggesting that such approaches can uncover new semantic and interpretive dimensions in religious texts. Furthermore, the study’s findings offer potential advancements in educational methodologies and Quranic exegesis, providing valuable insights for scholars and commentators
Mohammad javad Fallah; Mobashereh Nasiri Savadkouhi
Abstract
This study investigates the Qur’anic ethical methods and role models in order to explain how the Qur’an behaves against moral deviations. As a result, it might bring an effective and different way to treat and correct some ethical abnormalities in society. According to integrity of the Qur’an ...
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This study investigates the Qur’anic ethical methods and role models in order to explain how the Qur’an behaves against moral deviations. As a result, it might bring an effective and different way to treat and correct some ethical abnormalities in society. According to integrity of the Qur’an that Allah has introduced, it is expected to present appropriate examples which are practical for all humans in all periods of time. Thus, it ensures that these teachings are able to be put in action. The Qur’an teaches human to create moral virtues and destroys the moral vices through uttering these doctrines and practical methods like mentioning examples of prophets, their stories, and comportments against social deviances as embodiments of divine teachings. This issue is more significant in the period of youth when human’s personality and their emotions are not stable and probable wrong doings are more expected. What have been examined in this paper include some ethical principles such as the principle of honoring the personality, admonition, being on time, also some methods such as using good words, politeness, reason, instructions, preaching the good, allegory, contrast, clarity, negligence and ignorance about others’ unwanted mistakes, leniency and taking easy, warning and missionary.
Rahman oshriyeh; Hossein Abbasi; Mojtaba Ghasemi
Abstract
چکیده [English] What is obtained from the Qur'an and the traditions of the Ahl al-Bayt (AS) is that every being in the universe has a share of reason and understanding and, in its own language, glorifies God, according to this, life does not belong to animal and vegetative beings And the speech ...
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چکیده [English] What is obtained from the Qur'an and the traditions of the Ahl al-Bayt (AS) is that every being in the universe has a share of reason and understanding and, in its own language, glorifies God, according to this, life does not belong to animal and vegetative beings And the speech and talk are not specific to this meat language. Therefore, audition and hearing can not be the same as ordinary eagerness. However, in humans, the term "promise" refers to the hiring of sound or the reference to the appendix to the previous convention, which requires our human nature and that we are a social animal, but does the promise of this meaning also apply to the evolution ? Interpreters and religious thinkers, each in their own field, have briefly provided answers, but there is no clear and explicit summary that we will examine in this study. The following article, written in an analytical descriptive form, focuses on criticizing and adapting the views of three valuable interpretations: "Al-Tobayan al-Tafsir al-Quran", written by "Sheikh Tusi, Mohammad ibn Hasan", "Assembly of the Qur'an", "Tabaris, Fazl ibn Hasan "and" Al-Mizan fi Taqsir al-Quran ". Tabatabai, Seyyed Mohammad Hussein, has examined the concept of the promise of the creatures, the most important result of the discovery of the authors of this paper, that each of the creatures in proportion The creation of God creates the Almighty in the language of praise, even though other beings can not hear it.
Quran and Quranic teachings
yaser takfallah; seyed mohammad hassan 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.
amrollah moin
Abstract
Since the dawn of creation, in both divine and non-divine religions, the believers have resorted to worship and above all prayer to express their gratitude to their God or gods. It is no exaggeration to deem prayer the gist of servitude as sincere prayer embraces all elements of unshakable faith. This ...
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Since the dawn of creation, in both divine and non-divine religions, the believers have resorted to worship and above all prayer to express their gratitude to their God or gods. It is no exaggeration to deem prayer the gist of servitude as sincere prayer embraces all elements of unshakable faith. This article seeks to study the extent to which a sincere prayer- sayer gains access to moral virtues and the prayer speeds up his moral growth and the impact the moral growth has on the content of the prayer. As a spiritual practice, prayer encourages the prayer-sayer to challenge his ego.
Abstract
Feminism emerged in the beginning of the seventeenth century as a movement to vindicate the women's rights. However, instead of defending the women's real rights, misused them as a means and had ungracious presuppositions like belittling the essence of women's characters, believing in women's manhood, ...
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Feminism emerged in the beginning of the seventeenth century as a movement to vindicate the women's rights. However, instead of defending the women's real rights, misused them as a means and had ungracious presuppositions like belittling the essence of women's characters, believing in women's manhood, eliminating men from the society and transferring their affairs to women which all revealed a state of radical feminism that has threatened the women's community. This study rs to exanune the abovementioned viewpoints and determine their possible weaknesses. In addition, it reviews the status of women and their real rights in religion in order to present the dominant situations in a large part of our rural and urban areas with an inappropriate culture of gender discrimination exerting the men's dominance and treating women with a lot of authority and dominance. Meanwhile, many of the women's legal and absolute rights are neglected. Demonstrating innumerable injustices against the religion and creating an improper image of women's restrictions in religion have aroused serious doubts as to their legal laws or injunctions, including inheritance, legal custody, testimony, blood-money, and etc. This study sets out to briefly examine the aforemennoncd rights so that the Muslim women can precisely figure out the philosophy of these rights, regarding their spiritual rights to achieve their relief and respects, and maintain their dignity. More importantly, they can emancipate from the wrongdoers' carnal desires and feministic thoughts.
mohammad sedghi alanagh
Abstract
The present article seeks to study intercession in Islam. The results demonstrated that intercession for the sinners and elimination of their punishment are integral to the Qur’an and Islam. The Qur’anic verses and the sayings of Prophet Muhammad (PBUH) and his infallible household (AS) all ...
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The present article seeks to study intercession in Islam. The results demonstrated that intercession for the sinners and elimination of their punishment are integral to the Qur’an and Islam. The Qur’anic verses and the sayings of Prophet Muhammad (PBUH) and his infallible household (AS) all support the above claim. Therefore, the true followers of the Holy Prophet of Islam (PBUH) have repeatedly sought his intercession and set a precedent followed by other Muslims. Since the dawn of Islam, Muslim scholars have confirmed that in the Day of Judgment, some people, in particular the Holy Prophet of Islam (PBUH) will save many sinners from the fires of hell. According to the study, the intercession is the result of the fact that God the Merciful wishes to give the sinners a new opportunity to enjoy His infinite mercy. While repentance and recantation bring pardon and forgiveness of sin in the current world, intercession brings pardon in the world to come. Therefore, it is not equal to nepotism, for there must be a relationship between the intercessee and the intercessor. The unbelievers and those having no relation with the intercessor will, thus, be deprived of his intercession. Moreover, the intercessee never considers the intercessor kinder than God the Almighty but a means to receive His pardon.
ghasemali kaboli; mohammad hoseyn mardani nokandeh
Abstract
A brief look at the Holy Qur’an demonstrates that each single verse brims with illuminative and innovative lessons; therefore, Muslims must tap this valuable educational source to facilitate the growth of the Islamic nation. This research aims to locate educational innovations in the Holy Qur’an ...
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A brief look at the Holy Qur’an demonstrates that each single verse brims with illuminative and innovative lessons; therefore, Muslims must tap this valuable educational source to facilitate the growth of the Islamic nation. This research aims to locate educational innovations in the Holy Qur’an in three forms of analogy, allegory, and addressing. It also aims to exploit the findings to train humans displaying Islamic behavior. Conducting a library research, the researchers came to the following conclusions: 1- The Holy Qur’an brims with innovations in education and teaching. 2- Exemplary humans trained on the basis of these innovations are given in the Holy Qur’an. 3- Tapping these innovations helps to introduce exemplary humans to other societies.
alireza rezaee seraji; mohamad hoseyn ardani nokandeh
Abstract
One of the most significant requirements for attaining prosperity and human perfection that all divine religions have attended to and all the great men in the world – the prophets, saints, mystics and sages – have sought is the companionship of and association with the great people. Such ...
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One of the most significant requirements for attaining prosperity and human perfection that all divine religions have attended to and all the great men in the world – the prophets, saints, mystics and sages – have sought is the companionship of and association with the great people. Such association has an enormous impact on man’s fate and according to Sufi sages, all the achievements of man are the result of his association with the wise. Unfortunately, at present, most of the human societies that are faced with acute moral crises are oblivious to this fact, while the holy Qur'an and the traditions have been seriously concerned with such companionship; texts on mysticism have paid considerable attention to this point too. This paper aims at examining the status and significance of companionship and association in religious texts and in Islamic mysticism.
mojtaba motahari elhami
Abstract
Beauty and art, specifically religious art is one of the most brilliant and mysterious aspect of human culture and a distinguished symbol of Islamic culture and civilization also the best method to introduce religion, religious culture, spirirual wise.lorn, theosophy, and represent the biography of the ...
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Beauty and art, specifically religious art is one of the most brilliant and mysterious aspect of human culture and a distinguished symbol of Islamic culture and civilization also the best method to introduce religion, religious culture, spirirual wise.lorn, theosophy, and represent the biography of the prophets to the contemporary human. This is the fact which should be considered in religious research and theology. Frorn religious perspectives, aesthetics and art are important means for introducing the characteristics of the Islam prophet (Upon whom be peace) to the world. Art and beauty are not limited to the apparent beaury and the beauty of the nature, further it has an inner sight since it enjoys the divine quality and has two aspects: one in nature which covers all the manifestations of the nature like a beautiful garment and the other is the beauty essence, substance, or the n,ystical beauty; the inner aspect of art. Knowing different religions and the dignified divine prophets is rhrough both the outward appearance and the imaginary or spiritual beauty. This study is aimed at representing the religious or divine knowledge. In addition, it provides more information as co the appearance of the holy prophet through beauty and art perspectives, art embodiment, and the architecture of rhe breast of Islam.
batoul vaez; roghaye kardel ilvari
Abstract
To provide a true and accurate account of Islam from a Quranic perspective, this study aims to offer a comparative analysis of the pillars of Islam which comprises its principles of faith (monotheism, prophethood, and resurrection) as well as its morality and ethics and rules and regulations with the ...
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To provide a true and accurate account of Islam from a Quranic perspective, this study aims to offer a comparative analysis of the pillars of Islam which comprises its principles of faith (monotheism, prophethood, and resurrection) as well as its morality and ethics and rules and regulations with the pillars of Judaism and Christianity. This study confirms the supremacy of Islam in its principles and pillars, as Islam is a moderate and logic-based religion compared with the other two which go to extremes. Monotheism, for example, and theism in general as offered by the Quran means unity of a God who is unique, indivisible and far from human characteristics; monotheism in Judaism, however, considers similitude for God and Christianity acknowledges trinity, a belief in multiplicity of Gods, which is not attributable to God.
mohammad shabanpour; zahra besharati
Abstract
Quran, on different occasions, has condemned the popular culture of the era of ignorance. Notions of vanity, the status of ignorant rules, and prejudice are the constituent components of this culture. Analysis of customs and laws that govern the life of modern man reveal the components of ignorance in ...
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Quran, on different occasions, has condemned the popular culture of the era of ignorance. Notions of vanity, the status of ignorant rules, and prejudice are the constituent components of this culture. Analysis of customs and laws that govern the life of modern man reveal the components of ignorance in the present age of modern societies such as fear of Islam, humanism, Europeanism, usury, human trafficking, consumption of psychotropic drugs, and promotion of unsuitable clothing. Considering the moral teachings of Islam, ways to remove components of moral ignorance are identified in Islamic moral and ethical resources. Accordingly, this study also uses content analysis to identify components of ignorance in modern societies and by reflecting on the Quran and the Makarem Al-Akhlaq Prayer, it has mentioned some of the ways to deal with the culture of ignorance such as virtue vocation, self-construction and practice of humility, following the mind and the narrative rationales, moderation etc.
roghayeh sadeghi niri
Abstract
Research carried out on the Quranic verses dealing with Hijab (Islamic Veiling) reveals that, when all things considered, verdict vis-a-vis Hijab was not announced offhand or all at once but gradually and piecemeal as it was revealed upon the Prophet Mohammad (PBUH) only after his Excellency. This is ...
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Research carried out on the Quranic verses dealing with Hijab (Islamic Veiling) reveals that, when all things considered, verdict vis-a-vis Hijab was not announced offhand or all at once but gradually and piecemeal as it was revealed upon the Prophet Mohammad (PBUH) only after his Excellency. This is the reason why this verdict has left an indelible mark and gained permanency. The passage of time and conditions have influenced the dynamics of the Islamic Jurisprudence and made some verdicts undergo some changes. For the same reason, we can appropriate verdicts which can be practically conducive in our era. As a result, it is essential to explain the philosophy behind Hijab as the demands of the current circumstances in our society can, for ensuring safety of the women, alter the boundaries of Hijab.
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.
Seyed Hosein Hoseini Karnami
Abstract
The holy verse of “There is no force in religion’’ as a strategic principal in the developed system of Islam was put forward for interaction with other religions. Therefore, research about this verse will solve many problems in executing the verdicts of Islam. This study aims at finding ...
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The holy verse of “There is no force in religion’’ as a strategic principal in the developed system of Islam was put forward for interaction with other religions. Therefore, research about this verse will solve many problems in executing the verdicts of Islam. This study aims at finding issues raised about this verse and interpretations about it. This paper first discusses definitions and applications of concepts of Ikrah, Deen, Ghai, Roshd, etc,in this holy verse. In another section the paper discusses interpretations existing about this verse and divides them into three categories: it is concluded from the interpretations that religion is the trust and confession from the bottom of heart and will not be accepted by force as it only need logic to be accepted, and it is valueless if it is accepted by force. Regarding the difference between this holy verse which shows freedom of idea and the verdicts about Ertedad (freedom of speech) this paper clarified the difference between freedom in thinking, freedom in idea, and freedom in speech and found a distinction between them. Authors believe freedom in ideas is not limitless and absolute and has limitations and rules such as thinking. Freedom of speech also has limitations. This study found the hanging of an outcast in Islam is in no disharmony with freedom of speech and freedom of idea in Islam, as in an Islamic system an outcast will be treated only if they have propaganda and plot against Islam and this is likened to the treatment of spies in Liberal systems.
