پژوهشنامه معارف قرآنی
پیاپی 24 (بهار 1395)

The phrase “Fi Zolomaten Salasen” (Alzomar/6) includes one of the most delicate scientific allusions in the Quran about the secrets of man’s creation. In the narrations of the Infallible Imams (PBUT), some instances of it was mentioned such as the darkness of the abdomen, the uterus and Amnion, dark meat, skin and blood, or entangled pods. There exist three views on the concept of the “Zolomaten Salasen” totally: the blinds intrauterine, coating layers of the fetus, as well as spaces between the layers and the curtains. According to the meaning of the word “Zolomat” which refers to dark places, it can be implied that “Zolomat” here is considered as spaces between the layers and membranes, including the space between the abdomen and the uterus, the chorion (meat uterus) and amnion (placenta); and between amnion and embryo. The application of such concepts in the narrations of the Infallible Imams (PBUT) refers exactly to such places. Also in the above verse, the importance of these covering spaces to protect the fetus is stressed.

Translation of the Quran is one of the newest issues in the field of the Quranic research which was carefully taken into consideration in the current century. This movement, despite many strong points, have also many weaknesses. One of these weaknesses exists in finding the appropriate equivalence of the verse OÞóÇáó ãóæúÚöÏõ˜õãú یóæúãõ ÇáÒøöیäóÉö æó Ãóä یõÍúÔóÑó ÇáäøóÇÓõ ÖõÍðìP. This descriptive-analytical study carefully examined contemporary translations of the Quran from different translators including Persian translators such as Ayati, Ellahyqmshhay, Rezayi, Saffarzadeh, safavi, Fooladvand, Kavyanpour, Garmaroudi, Mojtabavi, Meshkini, Mesbahzadeh, moezzi and Makarim, English translators like Pickthall, Saffarzadeh, and an American translator named Shaker and concluded that the closest translation to the correct translation of this verse is Meshkini’s translation, and the best translation method is interpretive translation.

Throughout the history, one of the widely used methods by Imams or their students for the religious teachings when they were faced by Islam’s opponents was debate. Debate is not merely used to silent the other side, nor is it used to force Muslims to religious and cultural arguments between different sects of Islam. However, debate is the foundation of Islamic unity and a method to achieve common grounds and truth. The study was based on a descriptive-analytical method and was written in a tactful manner to answer the following general question that “what are the factors which cause the harms of debate, their consequences, and factors for avoiding such harms?” The results indicated that the most important factors for such problems are selfishness, ethnic prejudice, arrogance, ignorance, and so on. Also, their most important consequences are hypocrisy, deprivation from Imam’s help, and so forth. These practical principles can be used as a framework and guideline in order to prepare a proper debate avoiding its possible harm.

Livelihood has been one of the needs and concerns of mankind from the very beginning of creation which includes any kind of interest on the part of God to his creatures. In religious doctrines “Livelihood” is mentioned with considerable frequency that reflects the importance of this issue. How to make a living has educational effects on various aspects of personal social life. The study made an attempt to investigate the educational effects of halal livelihood and income with reference to the Quranic verses and hadiths through their content analysis. The innovation of the current study compared to previous research is its utilization of Bharalanvar traditions as a comprehensive resource of Shi’ite traditions and its educational effects. The research reached the conclusion that the using correct Livelihood methods has direct effects on the development and actualization of various dimensions such as earning halal money in the personal life including not following Satan’s temptations, reinforcement the spirit of gratitude, reinforcement of f right deeds, peace and welfare, reinforcement and stabilization of religious spirit. Its effects in individuals’ social life include the benefit of having righteous children and respect to the rights of others.

Visualization theory, which is used to explain the determination of the quality and howness of rewarding and punishment of human beings‘ deeds, shows the reality of human deeds in the hereafter. According to many scholars and commentators besides rational arguments, there exist ample anecdotal evidence to support this theory. 95 verses of the Quran alluded to the visualization of deeds. According to their different literary structures, these verses are divided into multiple categories. A group of these verses with different interpretaions and terminology such as the visualizations of deeds, the presence of deeds, the examination of deeds explicitly emphasize the visualizaions of deeds in the hereafter. The other special syntactic structures such as denial of questioning, arrest, and criminal deeds in the hereafter denote to the reality of occuring such procedures. The third set of signs with multiple imaging in the form of simile or metaphor such as metaphors for considering good deeds and acts of believers as light and regarding unbelievers‘ deeds as mirage and darkness portrayed.the innate nature of some of the deeds. This article examineed the literary structures and interpretations in the Quran that could provide evidence in support of the theory deeds‘ visualization.

Saying prayer as a kind of supplication and religious practice is meant for establishing an growing and direct relationship between God Almighty and men and interestingly is commonly found in all divine religions of the world. Muslims and Zoroastrians are required to practice this worshiping act. The present research, drawing on the written resources of Islam and Zoroastrianism and following a library research method, aimed to compare saying prayer as manifested in the above mentioned heavenly religions i.e. Islam and Zoroastrianism. Furthermore, the similarities and the differences between these two religions in terms of saying prayer were studied. The results suggested that saying prayer enjoys a high status in both Islam and Zoroastrianism. In addition, a number of similarities between Islam and Zoroastrianism were found including positive effects of saying prayer on human beings’ relations with God, its purifying effect on everyone’s soul, its manifestation as a symbol of thanking God for his numerous blessings, the daily schedule of saying prayers for five times, and the religious age when saying prayer is required as a religious practice. The research also suggested that saying prayer is on a par with other kinds of worshiping in Zoroastrianism while it is the cornerstone and the main axis of religion in Islam. Therefore, Islamic style of saying prayer has no alternative and must be practiced consecutively and nonstop, enjoys a proliferated set of types of practice, and whether other kinds of worshiping practices would be accepted or rejected by God depends on acceptance or rejection of one’s saying prayer. Such an approach towards saying prayer was not found in Zoroastrianism