Articles are published in each issue based on the priority of print approval.
Quran
Seyyed Mohammad Ali Ayazi
Abstract
Beautiful patience is one of the moral concepts in the culture and teachings of the Qur'an. This concept indicates a degree and level of self-control. Much has been said about the patience of Ya’qub, who twice reminded himself of the beautiful patience and seeking it. The question is what is beautiful ...
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Beautiful patience is one of the moral concepts in the culture and teachings of the Qur'an. This concept indicates a degree and level of self-control. Much has been said about the patience of Ya’qub, who twice reminded himself of the beautiful patience and seeking it. The question is what is beautiful patience He is asking for it? Is beautiful patience not an expression of perseverance and endurance of hardships, specially at the level of the prophets? In response to questions and critiques of commentators, there are two opposing theories: one says that his work was not against beautiful patience and the other says that we must accept that Prophet Ya’qub’s reaction, in parting with his lost child, was accompanied by manifestations of impatience that do not correspond to beautiful patience. The pattern of "Beautiful Patience" in the Qur'an should be sought in the prophets’ tolerance such as Abraham, Ayyūb and the last Prophet Muhammad (PBUH). Therefore, the report of his patience in the Qur'an is not a confirmation of this method of patience and a model of a perfect patience. For in the explicit expression of the Qur'an, the believers have been invited to the manner of patience and the behavior of the ʿUlu al-ʿAzm prophets. So, is the patience of Prophet Ya'qub (PBUH) may be evaluated in this regard? How is the expression of such manner? This article, after explaining the meaning of patience in the words and sayings of the commentators, narrators, opinions and evidences, explains these two statements by interpreting the verses of Surah Yusuf and expressing subtle points. It then deals with judging and criticizing the second opinion and what can be learned from this story. Keywords: Patience, Prophets as Role Model, Ya’qub, Moral Concepts, Self-Control Skills.
jamileh Ansarypoor; seyyedAliAkbar Rabi Nattaj
Abstract
Considering that the Qur'an was revealed and translated in Arabic, the translation is the only way to transfer the valuable meanings of the verses of this book. Some scholars in this field, as translators and commentators, have transferred the Qur'anic verses from Arabic to other languages, including ...
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Considering that the Qur'an was revealed and translated in Arabic, the translation is the only way to transfer the valuable meanings of the verses of this book. Some scholars in this field, as translators and commentators, have transferred the Qur'anic verses from Arabic to other languages, including Persian, and have paved the way of referring to dictionaries. The current research, with descriptive-analytical method, deals with the issue of how the contemporary Persian translations of the Holy Qur’an have transferred the good interpretations of the Qur’an in the word "Rafth" to the target language. Before dealing with this issue, the word "Rafth" has been analyzed in the Qur'an, Iʿrāb al-Qur'an, dictionaries and interpretations. Then, under the discussed verses, contemporary Persian translations are compared, and finally, the appropriate translation of this word is chosen according to its structure. The result of the research is that a number of translators have used Arabic (Mu'arrab) and long (Iṭnāb) words to translate this word. And they have included Arabic synonyms in their translation language.
Faezeh Azimzadeh
Abstract
In this paper, based on the verses of Quran and the traditions related to the supreme leader, it is about the supreme leader’s jurisdiction. This is important because the theory of supreme leader is one of the most important achievements of political thought driven from Shia school that is ...
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In this paper, based on the verses of Quran and the traditions related to the supreme leader, it is about the supreme leader’s jurisdiction. This is important because the theory of supreme leader is one of the most important achievements of political thought driven from Shia school that is stemmed in the verses and cabbalas. The theory of supreme leader has a long history among jurists and amongst no one has been denied the supreme leader, but the jurisdiction of the supreme leader in occultation has been debated and it raised questions and doubts. Today, in this sense, the Islamic Republic of Iran on the basis of the theory of supreme leader has been led and establishing the principle of supreme leader in the constitution and the objectification on the community, it is of special significant to discuss the jurisdiction; hence, the analysis of the jurisdiction of the supreme leader is also a topic that can be investigated using verses and cabbalas. This paper, by explaining the Quran’ view and cabbalas on the authority of the supreme leader, investigates the issue.
Mohammad Ali Ayazi
Abstract
The Verse 59 of the Surah Al-ahzāb plays a key role in inferring the ruling on Hijab due to its legislative characteristics. Does this verse specify the scope and realm of hijab? Does it have a wisdom for a ruling or a cause? Does it show exclusive concepts, if it shows the hijab? Can we refer to the ...
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The Verse 59 of the Surah Al-ahzāb plays a key role in inferring the ruling on Hijab due to its legislative characteristics. Does this verse specify the scope and realm of hijab? Does it have a wisdom for a ruling or a cause? Does it show exclusive concepts, if it shows the hijab? Can we refer to the Arabic verb Yu'rafna as a word delineating the boundary between the free and salve women? Based on the document-analytical method, this article carefully examines the sources of both Shiite and Sunni sources and seeks to express the necessity of maintaining the hijab of women. It concludes that, the title of “observing the public chastity” is not mentioned in the words of the commentators and jurists. Additionally, since the people of the Book, slaves and those who did not observe Islamic Shari'ah lived in Media of the day, this verse means the very attention to the protection of privacy in the form of identification and security of the committed women, and so there is no obligation to wear hijab.
Mohmmad Mahdi Allahverdiha
Abstract
Misunderstanding or lack of understanding of the concept of abrogation by orientalists has led them to the wrong conclusion that the Qur'an has been distorted because they have considered abrogation to be a mistake, a correction, or a kind of revision and misrepresentation. That is, during the twenty-three ...
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Misunderstanding or lack of understanding of the concept of abrogation by orientalists has led them to the wrong conclusion that the Qur'an has been distorted because they have considered abrogation to be a mistake, a correction, or a kind of revision and misrepresentation. That is, during the twenty-three years of the gradual revelation of the Qur'an to the Prophet, with the revelation of abrogated verses, the process of correcting and editing the verses was carried out by the Prophet under the title of abrogation, which requires the distortion of the Qur'an. In this regard, the acceptance of the abrogation of the recitation by some Sunnis has been documented by this orientalist interpretation. In the current study, which has been written with a descriptive-analytical approach, while reviewing the views of Orientalists such as Blasher and others about copying, the views of Shiite and Sunni commentators have been expressed. As a result, it has been proven that, contrary to the Orientalists' view, abrogation does not mean modification or change of sentence or any kind of editing. Rather, as the great Shiite scholars and scholars have said, it means the end of the time of judgment and expediency, and it applies only to a few verses. Besides, according to Shiite and Sunni scholars, abrogating the recitation is not correct and is not in the Qur'an because it requires the distortion of the Qur'an.
MohammadReza Askari; Alireza DellAfkar
Abstract
Seyyed Morteza Jazayeri in respect to interpretation of some words of the Qur''an, based on the view of the metaphysics of the language of the Qur''an, has specific theories in interpreting the word of the Holy Qur''an. He is one of the scientists who believes in the interpretation of the Qur''an and ...
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Seyyed Morteza Jazayeri in respect to interpretation of some words of the Qur''an, based on the view of the metaphysics of the language of the Qur''an, has specific theories in interpreting the word of the Holy Qur''an. He is one of the scientists who believes in the interpretation of the Qur''an and his aim in interpreting the words of the Qur''an is based on anthropology. He puts his interpretive views on the anthropological axis and interprets the divine teachings and the Holy Qur''an only for the education of human beings and acknowledges that the Qur''an is constantly a book with cultural and educational contents that thus provides human evolution. For this reason, his interpretive approach is based on explaining the cultural and educational aspects and effects of human beings, and this is why he has presented sharp and thoughtful opinions with an interpretive approach, and as a result, his ability to review and criticize his views by thinkers and commentators of the Holy Qur''an needed it. In this article, the basics of interpretation and its examples are first mentioned and then their critique is discussed.
Moḥammad Ḥusayn Baroomand; Amir Joudavi; ali deris
Abstract
In the Sabab-e-Nuzūl of verse 8 of Surah Al-Insān, it is stated that the Ahl al-Bayt (AS) gave their food for three consecutive days while they were fasting and in need of that food. Apparently, the way of giving alms here is extremist and moderation is not observed in it. Therefore, there is a contradiction ...
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In the Sabab-e-Nuzūl of verse 8 of Surah Al-Insān, it is stated that the Ahl al-Bayt (AS) gave their food for three consecutive days while they were fasting and in need of that food. Apparently, the way of giving alms here is extremist and moderation is not observed in it. Therefore, there is a contradiction between the quality of food by the Infallibles (AS) and the verse Make not thy hand tied (like a niggard’s) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute. (Isrāʼ/29) It is necessary to investigate this suspicion in order to protect the infallibility of Abrār. Therefore, this research has analyzed the mentioned conflict from two perspectives with a descriptive-analytical method: 1- The difference of context in the two verses 2- The difference in the existential capacity of human beings and the relativity of concepts. In the end, it is stated that the context of the word in Surah Al-Insān is praise and it cannot be contrary to verse 29 of Isrāʼ, in which moderation in almsgiving is recommended. Also based on the verse "On no soul doth Allah place a burden greater than it can bear." (Baqarah/286) and the differences in the existential capacity of human beings, the range of moderation in charity is different for each human being. Therefore, in the method of feeding, Abrār has observed moderation, but moderation at its highest level.
Morteza Barati
Abstract
Although cynicism is generally considered anti-religious, in fact, it is inseparable from the true faith of religion. There are two types of cynicism: the first one is being faithful and the second one is being atheistic. An epistemological and psychological study of faith have viewed the essential element ...
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Although cynicism is generally considered anti-religious, in fact, it is inseparable from the true faith of religion. There are two types of cynicism: the first one is being faithful and the second one is being atheistic. An epistemological and psychological study of faith have viewed the essential element of faith. True religious faith is the wisdom of restlessness. Cynicism is what energizes the faith. In this article with library method it is shown that faith expands with faith. Cynicism is neither offensive nor erroneous nor a guilt; rather it is a component of religious faith.
Muḥammad Ḥusayn Barūmand; Amir Joudavi; Sāmīyeh Shahbāzī
Abstract
There is a difference of opinion among Quranic interpreters In interpreting verse “Qāla Rabbi ʾArinī ʾUnẓur Ilayk Qāla Lan Tarānī”(Q.7:143)[1] regarding the belief of Prophet Moses (PBUH) concerning the possibility or impossibility of seeing God at the time of saying this and they ...
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There is a difference of opinion among Quranic interpreters In interpreting verse “Qāla Rabbi ʾArinī ʾUnẓur Ilayk Qāla Lan Tarānī”(Q.7:143)[1] regarding the belief of Prophet Moses (PBUH) concerning the possibility or impossibility of seeing God at the time of saying this and they are divided into two categories. The first group believes that this verse shows that Prophet Moses (PBUH) in his words, considered it possible to see God, which is divided into five sets, each of them with their own reason. The second group of commentators, believe that Prophet Moses (PBUH) considered it impossible to see God and is divided into four sets according to their reasons. This study, by examining the opinions and reasons of the commentators and relying on the relationship between the verses and the words of this verse, will show that the request to see God from Prophet Moses (PBUH) knowing its impossibility, and only out of enthusiasm of hearing the word of God, was just for more love.
Mohammad Shata Badra
Abstract
One of the important principles when studying religious texts, and especially interpreting sacred texts, is to pay attention to the historical debates on whether or not the sacred text has been distorted in the course of history. In other words, to what extent are these texts valid? Shiite and Sunni ...
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One of the important principles when studying religious texts, and especially interpreting sacred texts, is to pay attention to the historical debates on whether or not the sacred text has been distorted in the course of history. In other words, to what extent are these texts valid? Shiite and Sunni scholars have raised the issue of the Qur'an's immunity from distortion and falsification in their interpretations, which is in opposite to the view of Western scholars on the issue of distortion in the Testaments. Based on a qualitative method with a content analytical approach, this research examined the reasons for the distortion or non-distortion of the Holy Qur’an and the Testaments, in line with an investigation into the issue of distortion and its dimensions. Findings show that the distortion of the Qur’an may be considered only in terms of meanings while it is completely different in the Testaments. In fact, the problem of making Testaments by humans and the historic disappearance of the Torah and the divine Bible prove that we should speak of their falsification, not distortion.
Hamidreza Fazeli
Abstract
Abstract : One of the types of Qur'an studies in recent decades among Orientalists and Muslims is the new researches in the knowledge of new fields of order of the Holy Qur'an. Meanwhile, researches based on symmetric order or reverse order have been able to take a good place in this. The present article ...
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Abstract : One of the types of Qur'an studies in recent decades among Orientalists and Muslims is the new researches in the knowledge of new fields of order of the Holy Qur'an. Meanwhile, researches based on symmetric order or reverse order have been able to take a good place in this. The present article examines the coherence of Surah Mubaraka Yusuf by adopting the descriptive-analytical method. This article first introduces the concept of symmetrical order theory and then analyzes the rhetoric of Surah Yusuf. Surah Yusuf is divided into sixteen sections and the relationship between the sections of the surah is established in reverse and presents a general and comprehensive model of the relationship of the sections of the surah with each other . One of the results of this research is the proof of the orderly structure of Surah Yusuf in the form of the theory of symmetrical order.
Quran
Abbas Eghbaly
Abstract
Verbal signs or strains that are responsible for expressing the concept; especially the words that are synonymous and apparently imply a similar concept, are among the subjects considered by the text-researchers of the Qur’anic verses. In this regard, examining some words from the semantic network ...
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Verbal signs or strains that are responsible for expressing the concept; especially the words that are synonymous and apparently imply a similar concept, are among the subjects considered by the text-researchers of the Qur’anic verses. In this regard, examining some words from the semantic network of science, jurisprudence, news, awareness, taste, insight and tact, which are used in the meaning of knowledge, require a semantic research. In this article, the description and analysis of some words from a semantic network of "ʿAllama", "Nabaʿ", "Anas" and "Adrī", are discussed. And the elegant use of these words and their fields of application have been explained with a comparative research and comparison of the cases of using these words that convey the meaning of awareness. One of the achievements of this research is that in seemingly synonymous words, the verbal stems of Anbāʼ, such as Anbaʿa, Nabbiʼ, Nabī, are used in news about occult important matters. And using words derived from "Dirāyat" such as "Adrī and Tadrī are in cases where it refers to spiritual matters and truths that cannot be realized with a glance or superficial attention. Therefore, the description or knowledge of facts such as "Ḥāqqah", "ʿAqabah" and "Laylat al-Qadr" are expressed with the expression "Adrīka" and they call the audience to thinking.
Ahad Faramarz Ghramaleki; Fahimeh SajediMehr
Abstract
Razi is not one of those commentators who often go beyond the text and the apparent meaning of the verses of the Qur'an and tend to paraphrase the verses. However, he is forced to paraphrase the five verses of the Qur'an, which explicitly indicate that the duties are limited to the extent of the Qur'an. ...
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Razi is not one of those commentators who often go beyond the text and the apparent meaning of the verses of the Qur'an and tend to paraphrase the verses. However, he is forced to paraphrase the five verses of the Qur'an, which explicitly indicate that the duties are limited to the extent of the Qur'an. This rare approach has its causes and reasons. He mentions five reasons in this regard and considers them as a definite verdict on the fulfillment of the task, to an extent beyond the scope of individuals. The subject of current research is to investigate the reason for his tendency to interpret these verses of the Qur'an. The research hypothesis of Razi's theological basis in paraphrasing is the attribution of individuals' actions. According to this interpretation, any internal origin of the action in man is denied and only the act of "acquisition" is sufficient. There are reasons for this mysterious epistemological basis. One of these factors is the interpretation of divine power.
Quran
BemanAli Dehghan MandAbadi; MohamadAli Ḥeydari Mazraeh Akhund
Abstract
The existence of several causes of revelation for the first verses of Surat al-ʿAnkabūt and verse 60 of this surah, and talking about hypocrisy and migration (Hijrat) in this surah have caused some commentators to believe in the discrete revelation of it. While the multiplicity of causes of revelations ...
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The existence of several causes of revelation for the first verses of Surat al-ʿAnkabūt and verse 60 of this surah, and talking about hypocrisy and migration (Hijrat) in this surah have caused some commentators to believe in the discrete revelation of it. While the multiplicity of causes of revelations about a verse leads to them becoming distrustful and invalid. Proposed reasons for rejecting these causes of revelations are: their multiplicity on a fixed subject, the existence of conflicting narrations, the anxiety in the mentioned narrations, having additional sections in some narrations compared to others, lack of coordination of cause of revelations in assigning the cause of the revelations to a specific verse or specific person, the existence of some causes of revelations of the excluded verses that shows they are Makki in opposition to the Quran and syntactic reasons based on the connection and coherence of the excluded verses with previous and subsequent verses. In this research, through descriptive-analytical method the causes of the excluded verses of Surat al-ʿAnkabūt have been criticized and the reasons of those who believe in exceptions have been rejected.
Abbas Eghbali
Abstract
At-Takāthur is one of the Meccan Surahs, which criticizes a part of the culture of the pre-Islamic society in terms of style and content. Like other Meccan Surahs it absorbs the audience to pay attention to Resurrection. A semiotic exploration of the signs of this surah, particularly its layered semiotics, ...
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At-Takāthur is one of the Meccan Surahs, which criticizes a part of the culture of the pre-Islamic society in terms of style and content. Like other Meccan Surahs it absorbs the audience to pay attention to Resurrection. A semiotic exploration of the signs of this surah, particularly its layered semiotics, reveals the messages behind its words and signs. In order to explain the first and apparent meaning of the verses, we analyzed the signs of this surah based on interpretive and literary sources. Findings show that in this surah on the horizontal axis, the choice of the words “Alhākum at-Takāthur” is reminiscent of a vain traditional behavior in the pre-Islamic era. This surah also considers visiting the graves with the intention of pride (extravagance) a fanatical approach to tribalism and a kind of irrational sanctification in pre-Islamic culture. On an intentional axis, the beginning words such as “Kallā” (the negative sign of the nexus-oriented) and “Thumma” (the connection of the nexus-oriented), “s” and “sawfa” refer to the condemnation and rejection of such useless behavior. These words also refer to the necessity of attention to a knowledge which will be occurred very soon.
Mohammad GhasemiShoob
Abstract
A considerable part of the verses of the Holy Quran refers to social traditions. Social traditions are referred to the Almighty God’s planning and organizing, which has continuity and repetition and express the laws and rules governing the phenomena and social life and relations between individuals ...
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A considerable part of the verses of the Holy Quran refers to social traditions. Social traditions are referred to the Almighty God’s planning and organizing, which has continuity and repetition and express the laws and rules governing the phenomena and social life and relations between individuals and groups. This research intends to study and analyze social traditions in the Holy Quran by adopting a descriptive-analytical method. Studies reveal that according to the verses of the Holy Quran, traditions such as the perdition of nations due to sins, the tradition of free will and choosing the fate of each nation by themselves, the tradition of sending messengers due to the ultimatum, the tradition of procrastination and extradition due to efforts to save or reverse to multiply the sins, the tradition of testing and suffering because of the purity measurement and the tradition of edification by expressing the destiny of previous tribes are among the most important divine traditions. As the social traditions have a wide range and variety, their discovering method is different.
Quran
Haydar EsmaeilPor
Abstract
The purpose of this research is to explain time based on the constructivist view of substantive motion. This activity has been done in a deconstruction manner. It is the deconstruction, re-reading, and analysis of any subject by decentralizing it and achieving dimensions of the subject that are often ...
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The purpose of this research is to explain time based on the constructivist view of substantive motion. This activity has been done in a deconstruction manner. It is the deconstruction, re-reading, and analysis of any subject by decentralizing it and achieving dimensions of the subject that are often overlooked. In general, theories of time are divided into two categories: theories of substantive change, which consider change to be related only to the appearances and names and the superficial layers of the system and all its phenomena, and theories that consider time made by the substantive motion and fundamental change and evolution of phenomena. By challenging the themes in the view of the change of nature, the space was paved for the view to emerge on the constructivism of the transcendent purposeful substantive motion. According to the constructivist approach of purposeful substantive motion, all phenomena of existence, and especially human beings, are moving in the path of the Creator according to their need and poverty. The centralization of the approach to the constructivism of the substantive motion has implications for education. Thus, education is more and more a religious nature and according to the substantive motion, the universe, based on its inherent nature, needs a stimulus that is being created and invented every moment in order to be able to form a momentary identity of the world and man. And the accidental world is an inherent occurrence (not a time occurrence).
Nahleh Qaravi Naeeni
Abstract
The Messenger of Allah, prepared the Muslims for battle of Tabuk. Ali ben Abitalib was ready for going, but Prophet told him to stay in Medina. The Hypocrites teased Ali and said that Prophet does not like to keep Ali with Himself. Some said He left Ali same as women and children. The teasing forced ...
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The Messenger of Allah, prepared the Muslims for battle of Tabuk. Ali ben Abitalib was ready for going, but Prophet told him to stay in Medina. The Hypocrites teased Ali and said that Prophet does not like to keep Ali with Himself. Some said He left Ali same as women and children. The teasing forced Ali to follow prophet and says that he does not like to stay. Ali(as) said Oye! Prophet do you leave me between women and boys? He said: Don't you like to be same as Haron to Moses for me, except that there will be no prophet after me? Shia and Sonnie have transmitted this Hadith more than 100 times. But some like Ibn Taimiiah has weekend it. This Paper with the help of Qur'an's Ayat about Haron(as) has determined the status of Amiral Momenin related to prophet are: believing in same Lord, Brotherhood, Cooperation in propagation, receiving Allah's guardianship, to appoint a successor of The Messenger– of Allah, Obeying and following.
Ali Qazanfari; Malihe KhodaBandehloo
Abstract
The obligation of khums, which is understood from verse 41 of Surah Anfāl, is one of the Furūʿ ad-Dīn of Islam and is the common among Shi'a and Sunni. Of course, they disagree about the concept and scope of this divine duty, namely the word "Ghanimtum ". Shi'a scholars, citing the absoluteness of ...
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The obligation of khums, which is understood from verse 41 of Surah Anfāl, is one of the Furūʿ ad-Dīn of Islam and is the common among Shi'a and Sunni. Of course, they disagree about the concept and scope of this divine duty, namely the word "Ghanimtum ". Shi'a scholars, citing the absoluteness of the word Ghanimtum and the words "Min Shayʿ " in the verses and hadiths of the infallibles (AS), call any benefit that man obtains as Ghanimtum. The Sunni scholars also, since there is no restriction in its original meaning, and by quoting the word "Min Shayʿ" and the narrations of the Prophet (PBUH), have interpreted the word Ghanimtum as everything that a person obtains. But for customary reasons they consider it bound to spoils of war. Because the narrations of the Prophet (PBUH) which stated only the division of spoils, never indicate the monopoly of khums on spoils of war and the interpretation of spoils to spoils of war by the followers are mostly the result of their ijtihad. This article tries to examine the word Ghanimtum from the perspective of Shi'a and Sunni scholars by using the library and analytical-descriptive method in order to reveal the reasons for the scholars' disagreement.Keywords: Fiqh, Khums, Ghanimtum, Sunnis, Shi’a.
Fahimeh Kalbasi
Abstract
Muslims are consensus on the principles of Islamic beliefs (‘usūl), though wide differences have appeared among them on the secondary beliefs (furūāt), including the infallibility (‘isma) of the prophets, especially the holy Prophet of Islam (PBUH). Some believe in the fallibility of the ...
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Muslims are consensus on the principles of Islamic beliefs (‘usūl), though wide differences have appeared among them on the secondary beliefs (furūāt), including the infallibility (‘isma) of the prophets, especially the holy Prophet of Islam (PBUH). Some believe in the fallibility of the prophets and hence the holy Prophet of Islam, referring to some verses of the Holy Qur’an. They argue that although the prophet’s infallibility can be proved by rational reasons, rather than the words from God Almighty, as he himself took them from Him, if there are verses indicating the fallibility, then such infallibility shall be criticized and refuted through such verses. In this article, based on the analytical-citation method, different opinions on the holy Prophet’s (PBUH) immune from sin and their evidences are mentioned. In addition, the verses argued by the critics of the infallibility of the Prophet are mentioned. An investigation of the interpretations of these verses show that they not only do not indicate to this claim, but also prove the infallibility of the Holy Prophet (PBUH) at the highest level.
Interpretation
Hosein Rahnamaei; Yahya Kabir
Abstract
Some of the very important topics in the field of Qur’anic sciences are Muḥkam and Mutashābih verses, how to understand and interpret them, who has the knowledge of Ta’wīl and what are the criteria for its Ta’wīl. Regarding why there are such verses in the Qur'an, different reasons ...
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Some of the very important topics in the field of Qur’anic sciences are Muḥkam and Mutashābih verses, how to understand and interpret them, who has the knowledge of Ta’wīl and what are the criteria for its Ta’wīl. Regarding why there are such verses in the Qur'an, different reasons and also different methods have been presented by the commentators of the Qur'an to understand such verses. This research, with the method of library search, along with the concept of Ta’wīl and related words, has counted Mullā Ṣadrā's criticisms on the inappropriate Ta’wīl of some commentators and mentioned the criteria he enumerated for the correct Ta’wīl. Therefore, as a high-ranking commentator who considers the Qur'an as the foundation of his philosophy, in addition to categorizing and criticizing the approach of the Qur'anic scholars in this regard, Mullā Ṣadrā presents a special method in dealing with these verses, which is not dissimilar to the method of the mystics. He believes that God has not created anything in the world of matter unless He has created an equivalent of it in the world of meaning, and nothing has been created in the world of meaning unless it has an equivalent in the higher world. The Mutashābih verses of the Qur'an are related to things that are rooted in the world of meaning, and its interpretation will be formed by creating a connection between the words of the verse and the examples of the world of meaning. Mullā Ṣadrā believes that penetration into the inner meanings and Ta’wīl of the verses requires special scientific and spiritual preparations, which can be achieved in the shadow of scientific conduct and inner purification.
Mahdi Izadi; Tahere ChiniForoushan; Amin Abbaspour
Abstract
The continuity and relevance of Quranic expressions have long been considered by scholars. This issue has been raised mainly in a few verses or Surahs and less attention has been paid to one verse alone. In many verses, after expressing the divine actions, the names of the essence of the names of the ...
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The continuity and relevance of Quranic expressions have long been considered by scholars. This issue has been raised mainly in a few verses or Surahs and less attention has been paid to one verse alone. In many verses, after expressing the divine actions, the names of the essence of the names of the action of God are mentioned, which are often at the end of the verse and in the same context, which is explanations and explanations and includes attributes such as being knowledgeable, wise, king, beloved and the Lord. Because the deeds of God Almighty are a sign of the divine names in the degradation of existence. In the current article, using a descriptive-analytical method and interpretive sources, the interpretation of divine actions has been studied, according to the names and attributes in the verses of the Qur'an. These verses, in a general category, are of two categories: stating the cause of God's actions, according to the attributes of the essence, and stating the cause of God's actions.
Quran
MohammadRahim Evazi; Hassan Saeedi
Abstract
In order to achieve peace, humanity has believed in all kinds of recitations and rituals in rituals, rituals, emerging mysticisms, etc., and has remained completely faithful to it. The result of believing in such a dhikr is not only that there is no peace, but some of these dhikrs cause more suffering, ...
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In order to achieve peace, humanity has believed in all kinds of recitations and rituals in rituals, rituals, emerging mysticisms, etc., and has remained completely faithful to it. The result of believing in such a dhikr is not only that there is no peace, but some of these dhikrs cause more suffering, pain and anxiety. Research findings will show that from the perspective of Quranic teachings, what makes peace more stable and lasting, in addition to believing in Quranic teachings, acting on psychological arrays such as kindness to people, love for people and empathy. And it is kindness to people. In many verses, the Holy Qur'an expresses the joy and happiness caused by goodness, respect and love for others, the cause of eternal peace and security, and this prescription is a way for all humanity to be saved from confusion, surprise and anxiety in addition to To follow the teachings of the Qur'an is to perform righteous deeds such as benevolence to the people. The method of realization in this research is qualitative and the studies are based on library research and the use of Quranic verses.
AbdolHadi FeqhiZadeh; Sayyed Jafar Sadeghi
Abstract
Ibn Abbas is one of the most famous exegete companions known as the grandmaster of the Meccan school of interpretation. His prominent position is due to the large number of interpretive narrations quoted from him. Numerous works in the interpretation of the Qur'an are attributed to him, among which some ...
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Ibn Abbas is one of the most famous exegete companions known as the grandmaster of the Meccan school of interpretation. His prominent position is due to the large number of interpretive narrations quoted from him. Numerous works in the interpretation of the Qur'an are attributed to him, among which some works are more famous due to the possibility of his own writing or direct quotation from him or their important contents. One of the famous exegetical works attributed to Ibn Abbas is called “Tanwīr al-Miqbās.” According to the content evaluation, the authenticity of the attribution of this work to Ibn Abbas cannot be accepted; The most important reasons in terms of content are as follows: problems in the number of words and letters of some surahs, the existence of words indicating quotations from other companions and followers, the existence of later terms and the existence of late sectarian and theological evidence. Similarly, both documentary and bibliographic and historical reviews confirm this conclusion as well.
Majid Maaref; Mohammad Ba'azm
Abstract
The Qur’anic and Hadith materials of medicine are crude propositions that without their systematization cannot be entitled as the science of “Islamic medicine”. Looking into the general position of medicine in the Qur’an, this article draws a thematic outline of medicine in the ...
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The Qur’anic and Hadith materials of medicine are crude propositions that without their systematization cannot be entitled as the science of “Islamic medicine”. Looking into the general position of medicine in the Qur’an, this article draws a thematic outline of medicine in the narrations through thematic classification. After identifying the materials, a process should be done in seven steps to reach the title of the Islamic medicine. According to these steps, after ensuring the authenticity of the hadiths, it is necessary to make sure that the narrations were recorded correctly by the authors of the narrative books. Then, through examining possible harms inflicted on the narrations, being in three stages of issuing, quoting, and understanding, it will be possible to know that the narrations have been protected or are amendable. Afterwards, we need to provide a proper translation, identify similar and conflicting hadiths, investigate the connected and separate evidence, and gather the opinions of scholars and commentators to have a fair understanding of hadiths. In the final step, the interdisciplinary interaction between the experts in the two fields of hadith and medicine should be established in a mutual, step-by-step and joint way.
