نشریه الاهیات قرآنی
پیاپی 10 (بهار و تابستان 1397)

The miraculousness of the Qur’ān can be studied via different angles. One of these dimensions regards the integrated style and the precise organization of the words in the qur’ānic verses. Due to the importance of the investigation of the new aspects of the miraculousness of the Qur’ān in this domain, the study at hand uses a descriptive-analytic method to find out if the co-occurrence of the loanwords with other qur’ānic words is based on a certain style or not. In order to answer this question, this study maintains that there is a strong and miraculous relation between the main meanings of the loanwords and the linguistic context of the qur’ānic text, in a way that the main meanings of such words can be extracted from the context of the same verse in the form of a semantic event. Therefore, in this research project, these semantic relationships are identified and classified, and some examples are given under this typology to confirm the foregoing assertion.  The findings of the study demonstrate that an illiterate prophet unfamiliar with the Semitic languages in general and the teachings of Torah in particular could never attain a profound knowledge of the roots and meanings of the imported words, Arabize them, and change their original meanings and use them in new ways in Arabic, unless we interpret the occurrence of such actions as an indication of his deep relationship and truthful tie to the Divine Treasuries; this will be a robust evidence for the accuracy of his claim.

The fact that the verses of the Holy Quran are revelations is one of the fundamental topics in Quranic sciences. Nevertheless, in the present era new hypotheses are emerged to question this fact. “Quran verses are letters” is one of the new hypotheses. It claims Quran is a series of letters sent to The Prophet Muhammad by a particular sect called “Ebionites”. The misgiving stated that considering Quran as a series of letters, resolves many of the Quran`s ambiguities such as Muqatta`at and ambiguities in pronouns. Their reasons for proving their claim are as follow: Inconsistency in Quranic verses, Existence of non-Arabic words and Existence of Muqatta`at. This essay reviewed the mentioned hypothesis with an analytical and critical approach. The outcome is that none of the reasons of the hypothesis conform neither with history nor with verses of Quran. The writer of ”Letters for Prophet Muhammad” relied mostly on speculations rather than strong and reliable sources.

Mulla Sadra introduces to the two faculties of theoretical intellect and practical reason for the soul, the true happiness of man depends on the perfection of those two powers. By focusing on the principle of existence, he wants to explain the relationship of man to himself, the world and God, in order to secure his happiness and perfection. From their point of view, the self-realized episode returns to its true nature when it comes to Behçet and an indescribable master, whose worship is the issuance of a verb of freedom and freedom from the functions and desires of the body, and this is the existential existential in the Transcendental wisdom. Appearance in the sense of worshiping and moving away from the educational aspect and the humanization of religion, namely, rationality and knowledge, can be the root of the crisis of humanity and its fall to the degree of animality. In this research, which is of a library type, the relationship between knowledge and worship is explicitly analyzed and analyzed and the level of coordination of its view with Quranic verses is evaluated. By explaining this relationship, the linking factor of reason and religion is the issue of prosperity and identifying the factors influencing the development of the soul. A study carried out in this study found that the knowledge and wisdom of seeking a kingdom and the realm of the truths of human beings and the real life of life are reasonable. The path of the soul to this life is to gain the virtue of justice, through moderation in the physical and sensory powers that this part is not possible with bondage and worship, that is, cultivation is the bed of thought and worship is the best tool for cultivation. On this basis, the man of the world and the devotee will achieve true happiness.

Recognizing human dignity is very important in the sacred religion of Islam and international documents. In Islam, dignity has a special place and by considering the inherent and acquired dignity, it has examined the inherent dignity of all human beings, including men and women, and in order to achieve acquired dignity or value, the criterion is piety and indicators Determine it in the Qur’an and narratives and consider the woman as the man to be equal to the position of humanity. In contemporary times, some of the world’s legal systems, including universal human rights, from the West’s point of view, dictate human dignity in inherent dignity and do not speak of value for dignity, and the negative implications of this perception in Western societies include homosexuality, prostitution and Unfamiliarity, the destruction of humor, the depression of man, and so on. In addition, the Declaration of Human Rights of Islam has been reviewed and then the status of women’s dignity in Islam and international documents has been analyzed on the basis of Imam Khomeini’s guidelines. In this article, and reviewing the international documents of contemporary West, a comparative approach to the semantic domain of the subject, the scope and place of women’s dignity from the viewpoint of Islam and international documents have been identified and then compared and countered.

Life of Taiebeh is in fact the creation of a new life and it is beyond the ordinary and surface life. it is the kind of life which includes brightness, belief, being nice to people, interaction with others and a kind of life which is full of spirituality and contentment and avoidance of extremes, life away from greatness, oversight, forgetfulness and attention to the spiritual and material dimensions of life that aims to redemption. God designs another life other than our daily life, which result in perfection of human existence and realize human spiritual purposes. The human possessing of such a life is living immersed in God’s love and intimacy and won’t find anything but welfare in his life. God considers this life as “He will live in apure life. ” and prove this to the people with spirit of belief. God sends the spirit of faith, the spirit of peace upon the hearts of those who acknowledge him to thus support his faithful servants.

It attempts to take a wisley look at the wisdom or the mystery of “death” and its proportion to the human life. in other words, some of the rules and secrets of death and its relation with life are addressed . The question is, is it basically death in the opposite point of life? it must be said that death means transmission, not nothingness; and as a result of life itself is a creation and existence of existence and existence, not the omission; therefore it is false to deny that it is an inevitable and inevitable reality. since they have two sides of the coin without any understanding and explanation, another interpretation is difficult and incomplete. Death has important qualities that, first, everyone acknowledges and believes, secondly, is personal and non_contributory, and thirdly, mysterious and abrupt. Of course, death has other qualities, as it is repeatable and not experienced, and that the position of science is not always a believer. It is also a turning point in the lives of everyone in a way that divides the life of man before and after himself, into the earthly life and the last life. What can be said is that death does not mean annihilation and annihilation, but a few are afraid of death because of their black record in vain. While its best solution is virtue and action to its functions.