پژوهشنامه معارف قرآنی
پیاپی 27 (زمستان 1395)

Exterminating retribution to the penalty that is said to destroy the rebellious nations when no means of awakening is effective. This study uses an Analytical method to examine exterminating divine retribution in the Qur’an. Findings show that ancient people, according to Qur’an, such as Ad, Thamud, and Lut were struck by this form of retribution for committing crimes and oppression, wasting divine gifts and idolatry, committing sins, denying of divine signs and prophets, misbehaving in trade, blocking the prophets’ attempts at calling people to religion, confronting with Divine religion, and distracting people from faith and embracing prophets. For avoiding this fate, one should adopt piety, practice repentance and apology, and abandon idolatry and inappropriate acts and engage in good deeds and be cognizant of divine gifts and be grateful, therefore. Any person who become afflicted with such sins and such sins become prevalent among them in a way that they do not repent of them, they will be definitely doomed to exterminating retribution. The presence of the Holy Prophet (PBUH), and his constant apology had prevented this punishment in his followers. Allameh believes that exterminating retribution comes to Muslim when they leave forgiveness. In verse 33 of Surah Al-Anfal, there are also signs of the Prophet and his begging for forgiveness which prevented the punishment for Nation of Islam, on the contrary, according to verse 34, they deserve to suffer. He maintains that verses 32 and 33 of the Anfal were not revealed at the same time. And verse 32 and verse 33 refer to the punishment of desperation and the death, respectively.

The question that how the first man was created, has been dealt with in Islamic sources and it has been the subject of debate in some sciences. This paper seeks to study the scientific hypotheses and the viewpoint of the Qur’an and Hadith about the creation of the first human, through descriptive analytical method. The results of the research show that the verses and traditions clearly indicate that the creation of the first human was from the soil and they deny the creation of the first human from other living beings. The theory of stability and growth of species from the earth claims the independent creation of human while the theory of evolution claims his evolutionary creation from other organisms. Although the first two theories rejecting of the creation of man from other creatures are in keeping with the Qur’an and traditions, the theory of man’s creation from the earth is inconsistent with the contents of verses and hadiths and is scientifically invalid. The theory of the stability of species is not empirically provable, but in case of validity it could confirm the religious statements. The theory of evolution, in the case of cancellation, does not conflict with the Qur’an and traditions, but it would be in conflict with the contents of verses and traditions if accepted as a hypothesis or a scientific theory. In this conflict, the contents of Qur’anic verses and traditions due to enjoying authentic support will supersede the mentioned hypothesis and this hypothesis cannot be as an indication to carry the verses and hadiths contrary to their literal meanings.

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.

The Confidence was a word that in the conflict with religion in terms of literal and psychological meaning. This study tried to get closer to the face of the Qur’an, using semantics concurrency method through which it analyzed the word confidence in the Qur’an and Hadith and analyzed conceptual relations with its substitutions, synonyms, and antonyms to find its semantic field and its surrounding concepts. It is found out that the confidence as a blessing from God means faith and reliance on your own real talents and abilities based on piety and trust in God, and this meaning this meaning exceeds beyond what the philologists and psychologists say. This study has adopted an analytical method.

The Qur’an regards some of the human’s characteristics as innate. One of these characteristics is human nature for seeking God. In the Qur’an, the construction of human existence searches for divinity and this feature does not arise at all from factors out of the human nature as well as social, educational, and geographical factors. Of course, if one wants to possess this feature, he or she must develop his or her personality and, demonstrate ethical conduct; otherwise, that innate feature is not achieved and is deviated. Although, this feature shows itself in dead ends and difficulties, it will be hidden if it is not in an appropriate condition leading to human confusion. Indeed, there are some reasonable proofs for this innate feature based on the commentators’ views. This characteristic is related either to inspirational instructions or to ancient worlds in which there are serious disagreements among commentators.

Story has a very primitive role in the cultural dimension and the conveyance of the humanitarian concepts, and it is the most compatible form of language mixed with human mind. Because of this, the celestial books probably often narrate their message by use of tales. As the holy Qur’an tales make use of technical criteria of modern stories, it provides the opportunity for the sake of comparison and the analysis of the critical viewpoints. One of these ways is the morphology of tales by Vladimir Propp,s viewpoint. Propp,s manner is one of the best ways for analysis and morphology of the tales considering the interactions among Characters and their functions. The present study aimed to investigate the morphology of Moses’s story in the holy Qur’an by the use of Propp,s descriptive and analytic method. In order to draw better conclusion, the story was divided into three parts and the characters and functions of each section were analyzed and investigated. The findings of the present research showed that this story coincided with the Propp,s paradigm of the fairy tales, with a little change in function of the story. Because of the fact that from 31 functions of fairy tales, 23 of the functions among 6 characters are available in that tale, the course of the story is compatible with the peace, reaching the zenith and attaining further peace with the three movements of the sixth movements of propp,s.

The history of mankind has recorded many women’s names such as “eternal models of humanity, ethics, dignity and virtue” in his memory. Sareh, wife of Abraham, was among women who talked to angles based on the Qur’anic evidence. The Qur’an as a book of guidance, has stated heroic life of this great lady. The author of this paper has worked through a problem-oriented approach to analyze some aspects of this great lady’s life. The results indicate that, firstly, the reason of Sarah laughing was her realization of the presence of angels as understand the Prophet Ibrahim’s guests whose mission was punishing Lut people. Secondly, the talk between pious people and angels for prophets or others such as Sarah based on the Qur’an and the traditions of Shia and Sunni is possible and necessary.