پژوهشنامه معارف قرآنی
پیاپی 54 (پاییز 1402)

Social monotheism, which is a new term and one of the topics of social discourse, is based on Quranic research and is inspired by the key sentence La Allah Ilallah and many monotheistic verses. It has two main components of negation of worshiping other than God and proving the oneness and Lordship of God, which is according to the Quranic verses. Each has sub-components. Considering that the dimensions and social identity of monotheism have not been clearly explained in the existing works from the perspective of Muslim thinkers, this research seeks to answer the question of how the components of social monotheism are analyzed from the point of view of commentators and traditions. Considering that worship is the basic meaning of social monotheism, what is the meaning of worship in Quranic culture?This research, which is organized by relying on the appearances of the verses indicating monotheistic topics and with an analytical-inferential approach, shows that some commentators have paid attention to the duality of the truth of monotheism in the Qur'an, and by adhering to interpretive traditions, they have compared "worship" to "obedience" They have made meaning. The proof of the truth of this interpretation is the words of some lexicographers in the meaning of the word worship.

The facts in the field of "Qur'an studies" are indicative of the fact that the structure and content of the first and most important source of the world religion of Islam and the greatest miracle of the Prophet (PBUH) have long been the focus of orientalists. In the meantime, some of those who have achieved a correct understanding of the verses of this supreme heavenly book and its miraculous nature, believed in the divinity and authenticity of the content of the Qur'an and the heavenly prophethood of Muhammad, peace and blessings of God be upon him, but another group tried to make the pure appearance of the Qur'an in its various forms appear unjustified and cast doubts on it. The word "Isthriq" (which is considered the root of the word "Orientalist") originally means "seeking light"; and in the term, it means "finding out Western scientists about Eastern sciences and customs"; therefore, this word is synonymous with "Oriental studies"; and what is meant by Orientalists in this article is: "Orientalists, scholars and researchers and knowledgeable about the issues of the Orient"; "Orientalists" in this research means a group of non-Muslim Western scholars who research and conduct research in the field of Islam and the Qur'an with different motivations (preaching, colonialism, and science). (Adapted from: Dehkhoda, Ali Akbar, No. Harf Mim, Part II, p. 347; Dr. Hassan Anuri, p. 6965 Oriental words; Dr. Moin's Persian dictionary, one volume, p. 100 Oriental words) Spoken and written works of some of them in the field of the Holy Quran, indicate that many doubts have been raised by them on the holy body of Islam, especially on the Qur'an; among them is the question of "the influence of the Qur'an on Jahili poems". The word "affect" in the word means effect and mark in something (Safipuri Shirazi, 2018, vol. 1, under the word "affect"). The meaning of "being influenced by works" means that a work has been influenced and shaped by one or more other works. A number of Orientalists believe that the Qur'an was influenced by Jahili poems. They have focused a lot on the poems of two poets: one is the poems of "Umayyah bin Abi al-Salat" and the other is the poems of "Amr'u al-Qais" (known as "Amir al-Shaara" of the Jahili period). The requirement of this doubt is that the Qur'an is not revealed and sent by God, but it is made and paid by the Messenger of God (PBUH). Of course, this article is the only answer to the question, Research Question(s): How to analyze and criticize the doubt of the influence of the Qur'an on the poems of Umayyad Ibn Abi al-Salat? Literature Review: By searching in books, treatises, theses, and articles, a specific work with the title "Criticism and examination of Orientalists' doubts about the source of the Umayyad poems of Ibn Abi al-Sallat" was not found, but general works in this field were identified: 1- The book Doubts and Responses, Knowledge, by Mohammad Hadi; This book has been translated into Farsi by a group of translators; and it was published under the title "Criticism of Doubts About the Holy Qur'an" by "Al-Tamhid" Cultural Publishing Institute of Qom in 2015; on pages 288 to 290 of this book; after raising this question: "Is the Quran influenced by Jahili poetry"? Attention has been paid to the fact that "Tasdal", in the book "Mosadr al-Islam" ("Sources of Islam"), quoted the words of some critics of the Qur'an. Regarding the effectiveness of this book, he has discussed some of the poems of the Jahilit era. The author of the book "Doubts and Rejections", in the following, answered this in a concise manner (p. 533); 2- The book "Orientalists and Quran" (1385) written by Mohammad Hassan Zamani. In a part of this book, the views of Orientalists and Western Islamologists about the origin of the Qur'an are discussed in general, and there is no correlation between the verses and the alleged works; 3- Book: The Hypothesis of Adaptation of the Holy Quran from Non-Divine Sources: Review and Criticism of Orientalists' Doubts, Author: Mohammad Saeed Fayaz, Editor: Ali Sharifi, Qom, Fallah Publications, 2013, first edition; 4- Book: Orientalists and Islam, author: Qutb, Muhammad, Cairo - Egypt, Wahba School, 1402 AH/ 1999 AD, Bi Cha; 5- Book: Collection of articles on the Qur'an and Hadith and the Qur'an and the Orientalists; a group of writers; under the supervision of Mohammad Ali Rezaei Esfahani, with the cooperation of Mohammad Javad Eskanderlou, Seyyed Haydar Tabatabai, Qom: Al-Mustafa International Translation and Publishing Center, 2016;

The information of this research was collected in a documentary way and processed with a descriptive analytical method.

The most important point and the result of the contents of the seven criticisms mentioned in this writing is: the existence of serious literary problems in the poems of "Umayyad Ibn Abi al Salt" and the lack of strong or reliable literary techniques obtained from comparing the Qur'an with his poems, indicates that the mentioned doubt, is completely invalid, baseless, and inconsistent with the existing facts.

The Qur'an with his poems indicates that the mentioned doubt is completely invalid, baseless, and inconsistent with the existing facts

Salafists, while dividing divine and godly monotheism, insist on polytheists' belief in divine monotheism and consider their great harm as shirk of worship, and by referring to verse 31 of Surah Yunus and similar verses, they warn Muslims to stay away from monotheism in worship and fall into the vortex. They accuse Shirk. The main issue of this article is a critical examination of the monotheism of the polytheists in the monotheism of God by the Salafists, and in this article, while explaining the polytheism of God in the age of ignorance, the view of the Salafists is in conflict with the understanding of the Salaf, and while emphasizing the order of worship on the Lordship and lack of it. Separation of the two, the verses cited by him, especially the mentioned verse, are examined and the verses referring to polytheism of polytheists should be pointed out; Numerous Qur'anic verses are proof of the polytheists' reflection and opposition in the category of God's provision and other matters from God, and the majority of the disputes of the polytheists of Makkah with the Messenger of God (pbuh) and the believers is based on the Lordship of God, Glory be to Him.

Although in the popular Islamic thought, narrations of distortion are not accepted and Shiites in particular believe that the contents and words of the Holy Quran have never been distorted, but some sayings sometimes accept the occurrence of distortion in the Quran by Shiites. Its thought harms the incorruptibility of Shia. The claim of abstract science and the support of credibility by distorting the Qur'an according to the words of Akhund Mohammad Kazem Khorasani (died 1329 A.H.), a jurist and fundamentalist, the author of the book Kefayyah al-Asul, is one of the cases that lead to doubts, hence addressing it and rereading and analyzing it. The view of this Shia thinker is of special importance regarding the distortion of the Qur'an. In this article, Akhund Khorasani's approach and his principles in expressing the authenticity of the book's appearances are introduced, and the angles of Akhund's argument about distorted traditions are introduced in this article. The findings of the article indicate that the late Akhund considers the idea of distorting the Qur'an to be invalid. And in expressing the authenticity of the appearances of the words of the Qur'an, with the possible assumption of distortion to the point of imperfection, he considers it to be an incomplete science and lacking in justification, which is basically not a proof and does not harm the validity of the appearances of the Qur'an. Mulla's discussion has nothing to do with accepting the authenticity of distorted narrations.

The topic of political participation is considered one of the most important and delicate political challenges and debates both in the field of opinion and in the field of action in Iranian society and in the contemporary period, especially in the system of the Islamic Republic of Iran. In this regard, various views have been presented from different intellectuals. Therefore, in response to the question of the possible forms of political participation in a legitimate political system, the hypothesis based on the theoretical framework of the formation of political participation and the method of interpretation of the subject follows that: participation is aimed at supportive, questioning, critical and protesting political action. Participation aimed at selective political action, participation aimed at decision-making political action, and participation aimed at organizational political action and negative/controversial political participation under the legitimate political system are positive and negative types of political participation under the legitimate political system. Each of these forms is also based on the reasons and evidences in the Qur'an, the negative type of which is rejected from the Qur'an's point of view. The research is inclined towards a theory that it calls the theory of maximum conditional political participation ,

Differences in translations and descriptions of the Quran can be attributed to variances in grammar usage and the understanding of Arabic literature. This, in turn, can influence the interpretation of verses. One such verse, “Anakom felazabe moshtarekon” (Zokhrof/39), demonstrates variations in translation and interpretation. Although it is unlikely that all interpretations are correct, an investigation into the meaning of “Anna” and its comparison with translations and interpretations was necessary. Additionally, the connection between the meaning of “Anna” and the proposed syntactic combinations for this verse needed evaluation, to determine the most accurate explanation based on literary rules. Through this evaluation, the most accurate combination was identified, indicating that the phrase should be translated as follows: “because of the injustice you have done in the world, it will not benefit you to share in the punishment on that day.” However, other interpretations that perceive “Anna” as a non-infinitive, denoting explanation, present issues such as lacking literary support, the presence of two explanation symbols in the same phrase, and choosing incorrect meanings for “ez” and the subject of the verb “Lan Yanfakom.” This article adopts a descriptive analytical method, supported by library sources, to critically assess the usage and impact of the explanatory sense of “Anna” in existing interpretations and translations of this verse.

In mobahele verse- 61 of Al-Imran, Almighty God has mentioned Ali Ibn Abi Taleb (PBUH) as the Nafs of the Last Messenger of Allah (PBUH). Historical and narrative research in Shia and Sunni sources clears that the phrase "Anfosana" belongs only to the majesty Ali (PBUH) and there is no discord between two parties about that. From the theological point of view, the honorable verse is considered as a proof of the spiritual and political Vehayat of him. Philosophically, this word indicates a special type of closeness between the Holy Prophet (PBUH) and the Commander of the Faithfuls (PBUH). From a mystical point of view, it seems that this word refers to a divine and very excellent truth that is interpreted as a "Nafse Vahed". The luminous speech of Imam Reza (PBUH), which declares the verse of Mobahele the best superiority of Ali (PBUH), like a light, calls the need to investigate and be more precise on different aspects of this word.

According to the verses, the Messenger of God (pbuh) and the believers will testify on the deeds of the nation and the previous nations on the Day of Resurrection. But in this case, issues such as who is the witness, how to bear the testimony and how the witness knows about the actions, etc., are the place of disagreement between the different interpretations, so that the essence of the issue is shrouded in ambiguity. This article, by examining verses 143 of Baqarah, 105 of Tawbah and 89 of Nahl, is an attempt to clarify the truth of the martyrdom of the Prophet (PBUH) and the believers in the Day of Resurrection from the perspective of the Qur'an, for this purpose, the interpretations of the parties, especially the interpretations of Mufatih al-Ghayb, Ruh al-Ma'ani, and Majmaal al-Bayan and Al-Mizan. was investigated. The research and data processing method is an analytical description of verses based on interpretations. The method of collecting research data is library. The findings of the research show that despite the differences of opinion of the commentators in some cases, they share the opinion that based on these verses, the presence of an innocent witness among the Ummah of the Prophet (PBUH) is necessary until the end of the world, rather than his constant presence among the Ummah and monitoring them. He endured martyrdom and will bear witness to the actions of the Ummah on the Day of Judgment.

The negation of "Wing" is an expression that is used in some Shariah addresses to express permission. Although in the majority of jurisprudential studies and investigations, the meaning of this interpretation has been explained by relying on evidence, but the association of this expression with some obligations has led to the idea of assigning it to the statement of obligation. The scope of application of this interpretation in verses and narrations, the method of ijtihad interaction of Imamiyyah jurists with this interpretation, the conceptual analysis of this lexical item and the recognition of its meaning in Sharia speeches are the issues that have been examined and processed in this research. It seems that the expression of Sharia in the forms of negation of "Wing", negation of "problem" and the order of prohibition, with the difference in the scope of application of these interpretations, have similarities to each other, and all of them share the statement of justification and permissibility and the non-use of something beyond that. and it aims to answer the following questions: What does the negation of Jinnah in the Qur'an and Hadith mean? What are its contents and application in religious speeches? And what are the differences with similar interpretations?

The criminal policy of Islam in the Qur'an is a different criminal policy in relation to crimes against human life, and social prevention is the most important aspect of it. Therefore, it deserves to be asked what strategies the Qur'an has thought of to curb and reduce crimes against human life in the dimension of social prevention. The present article has explained these strategies by studying the verses of the Qur'an and the narrations related to the verses in a descriptive and analytical way in order to help those involved in the criminal policy of Iran in the fight against crimes against human life. Based on the findings of the research, the Quranic criminal policy of Islam has predicted the following strategies in order to eliminate the grounds of crimes against human life and prevent differences from turning into conflict: "Drawing a progressive and superior horizon in social relations based on the elements of unity and love and kindness, peace, peace and forgiveness", "Institutionalization of values such as tender human feelings and emotions, empathy and kindness", "An epistemological view of humans as the highest of creations and based on the single origin of all human beings", "Remembering the covenant and covenant of the first human with God in preserving the life of fellow human beings", "encouraging to preserve human life and condemning crimes against human life".