نشریه مطالعات قرآنی
پیاپی 55 (پاییز 1402)

On the morning of January 3, 2020, the US government assassinated Sardar Soleimani, commander of Iran's Quds Force, and his entourage, as well as a high-ranking Iraqi military official. This terrorist act, which took place on Iraqi soil, violates many international rules, However, it is important to note that according to the legal structure of Iran, which is based on the jurisprudence, referring to jurisprudential sources, especially the Holy Quran, to establish a system of response is extremely important. By referring to jurisprudential sources, at first aspect, the two rules of Retaliation and self-defense in this field can be examined.This article, through analytical and descriptive methods, first examines the possibility of relying on these two jurisprudential rules and then examines the principles of the accepted rule from the perspective of the Qur'an. With this statement, the main question of this research is that considering the challenges in international law regarding the fundamental violation of international rules by the United States on the subject of the martyrdom of Sardar Soleimani, to what extent can the capacity of Quranic principles be used in the field of response?The results of this article show that according to the US approach in the international arena and its presence in the Security Council, the possibility of judicial review is limited and therefore the subtlety of the rule of restraint is suggested.

The Universal Declaration of Human Rights is entirely concerned with the material aspects of human life and is clearly flawed in the realm of human moral and spiritual rights. Human beings are defined as desirable in human beings, centered and opposite to God, and right-oriented before God, and it is called "freedom". However, the school of Islam recognizes the social identity of human beings in their morals and beliefs and believes that if moral and spiritual rules are established as the rights of spiritual life in human beings, their material rights will also be preserved in a desirable way. "Humanism is the cultural identity of the new age of the West. Man-centered and the axis of all things and the criterion for distinguishing well from evil, he sits in the place of God and is able to solve his life problems without any connection with the supernatural and religion. "What is original is human, and God can be considered only for the relief of spiritual pain, and it does not have originality." In the present world, the humanist foundation, with the slogan of respecting human beings, considers itself the legal-human source and its only reference, and in the Islamic worldview, the sources of the universal human law, its origin is completely determined. Man is limited in time, power, and science to prove science today, and many of his therapies for human societies are ineffective in the human spiritual path.

The topic of polygamy, is one of the most challenging issues of marriage in Islam, that has many agrees and disagrees. Advocates believe that apparently the commandment of remarriage has been stated in the third verse of Sura Nisā. However, this verse because of its structure and tying the order in which to two condition, has some ambiguities that the interpreters of two sects have given various opinions for their solutions. One of these ambiguities is the relationship of first part of this verse which is expressed in terms of condition with the second part and its penalty. In this research, after explanation of different views on interpretation of this verse and with surveying the narrations and verbal evidences and other reasons, a new interpretation of the verses is presented upon which, the commandment of polygamy is extracted from its absolute and unconditional status and is limited to particular circumstances and social necessities. In this article, according to the verses of Quran failing of polygamy from Islam’s viewpoint has been concluded. The Quran, with statement of difficult condition of possibility of remarriage (As: Observation of justice between the wives, even in exceptional circumstances and for certain people) attempts to express that polygamy is close to impossible. Regarding to this issue that Islam has a comprehensive expression that expresses individual and social commandments, in this case, the topic of polygamy can be included in exceptional issue of marriage that the Quran refers to it with the expression of its particular circumstances.

The Holy Quran is a unique and unrepeatable masterpiece which has been under the care of researchers because of consisting magnificent meaning which in an unparalleled construction is available for everyone. All of the meanings of this Sacred Book are at the peak of fluency and eloquence, and one of its embellishment methods is artistic illustration for every event and hereby the addressee reaches to a better understanding and comprehension of the massage of The Quran. So it is necessary to study the Illustration of Quranic contents and explain the ways of applying these illustrations in instillation of its steering meanings. The present research with a descriptive-analytic approach intends to investigate, after explaining the general meaning of illustration and the characters of Quranic illustrations, the expressional modus operandy of artistic illustrations and structural elements in Surah Taaha as a one of instruments of describing human and moral doctrines. The results of our inquiry will show that the most eminent of constituents of the illustrations in this Surah consist of allegory, metaphor and imagery. The Holy Quran also makes the pure abstract meanings concrete by conceptual depicting so that they get more clarity in the mind of addressee and consequently his mutual reaction with the Holy Text becomes better and concrete. It must be mentioned that, in this direction. The Holy Quran doesn’t rely only on a specific kind of depicting but also uses different and various kinds of pictures which in the same context are in mutual reaction.

One of the topics of Qur'anic and Hadith sciences is the discussion of Israelitism, which has been included in some Islamic texts, including the interpretations of the Qur'an. The commentators have had different encounters with Israelitism. Mughniyeh's "Al-Kashf and Al-Bayan" has been examined. Some of the results of the research are: Thaalbi has referred to Israelis in various topics and sometimes cited Israelis without mentioning documents or with weak documents. In the introduction of his commentary, he introduces storytelling as the best method for educating and influencing hearts, and perhaps for this reason, he has quoted the stories of Israel without making a critical comment about their content. Although, in rare cases, he chooses the authentic word by quoting the hadiths of Ahl al-Bayt (a.s.). However, with the aim of providing a youth-friendly and rational interpretation, Mughniyeh promises to avoid Israelitism in the introduction of his interpretation, and fulfills this promise in the text of the book, despite this, he has given narrations that either It is difficult to compare the sources of Bani Isra'il and Qawamis with the facts of Islam, but Mughniyeh, with its own foundations, apparently ignores them.

Alaa al-Dawlah Semnani, one of the mystic commentators of the Quran, mentions various functions for interpretation and interpretation in his prose works while using verses and traditions. He disagrees with the interpretation of similar verses; But it agrees with other verses. Unlike most commentators, he believes that dreams need interpretation and interpretation, and he uses interpretation and interpretation in the fields of principles and branches of religion, mystical revelations, letters, verses and traditions. He considers taweel to be a way to not excommunicate Muslims, to absorb different views in the Islamic religion, not to fall into the abyss of reincarnation, and to interpret mystical revelations. According to him, the measure of correctness of taweel and tafsir is conformity with Quran, hadith, reality, Arabic language and reason. One of the characteristics of his interpretation is its superficiality, lack of extraneous elements, the presence of theology, similarity and influence of Ibn Arabi's interpretation and his commentators. This research, using a descriptive-analytical method, seeks to analyze the place of interpretation and interpretation in the eyes of this mystic.

The aim of research is to reflect on the verses of righteous and the Righteous in the interpretations. The word "Righteous "is general one. However, one is an inner belief and the other is a desire to do good deeds, which has dozens and hundreds of cases. This title finds an example, which is its most important indicator. Like commanding and acting in a good way, which is obligatory. This action is considered earlier than a recommended action. The attributes of the righteous are the attributes of divine prophets, and the righteous are the divine prophets. Because the prophets by fighting against paganism and idolatry and preaching God's theism, by continuing to remember God's endless blessings, by adhering to the religion of Islam and obeying the Almighty God, by being grateful to God's blessings, by revelation to worship, by worshiping the Almighty God, by saying prayers and giving Alms, by blessing of pure vows of the Almighty God, by following the covenant, covenant and agreement, they have been guided and chosen by the Almighty God.

A detailed understanding and examination of the aesthetic aspects of the Holy Quran has a very surprising and significant effect on the practical application of the concepts of this divine book in such a way that the audience of the Quran with any level of thinking and understanding can, by making their thoughts as fertile as possible, achieve effects New and attractive to understand the beauty of God's word and benefit from it. Since the work of art is the origin of the artist and the artist is the origin of the work of art, therefore, by using this principle in this research, an attempt was made to process examples of the verses of the Holy Quran as a symbol of artistic creation, common and effective elements. Regarding the aesthetics of the revelation verses, of course, examining the image in terms of context and context and providing the desired meaning, realizes the unity of the artistic image in the unity of the text. At the end, Motaqan theories explain the aesthetic aspects of the Qur'an by looking at the two poles of objectivity and subjectivity and tries to show the aesthetic signs of the Qur'an along with the reflection of the beauty of creation and awakening the sense of the beauty of friendship in its audience.

Content research in the Qur'an is one of the fundamental pillars of understanding the expressions of the Qur'an, which has been studied from various angles and perspectives, and among the thinkers who have dealt with this issue is Amina al-Khouli, a contemporary Egyptian scholar. Using a descriptive-analytical method, this paper examines the requirements of content-research from his perspective and has reached the approach that Kholi considers content-research necessary in three steps: 1- Content-research Lexical; 2- Quranic research content; 3- Analyzing the data obtained from the previous steps with the non-synchronization approach. From Kholi's point of view, in the first step, the necessary attention should be paid to several requirements, which are: 1- Semantic evolution of words; 2- Understanding the meaning of the descending age of words; 3- Recognizing whether the words are Arabic or Arabic; 4. Axis of sensory principle; 5- Analysis of meaning based on Arabic sense and taste. However, despite all its strengths, Kholi's theory is criticized from three dimensions: 1- "Incomplete induction of evidence"; 2- "Existence of ambiguity in some requirements"; 3- "Not counting all the requirements".

the formalism issue in the verses of the Qur'an is one of the most atractive issues among some Interpreters, especially Jamal al-din Ghasemi,. Ghasemi is the Interpreters attributed to the Salafi movement And this has induced he gets his intellectual foundations from the leaders of this movement, especially about the God attributes. Seeing the face of God in the resurrection, talking God to Moses, The real sitting of God on the throne, Divine mockery and wrath in the real sense of the word, These are the attributes that Ghasemi believes to formalism them. however it seems Ghasemi's interpretation of these verses is not correct؛ Because considering of the words: Seeing , sitting , Saying, mockerying and wrathing of God, in requires the body in the real meaning, Therefore, it can be said that Ghasemi's approach is incompatible with definite and certain reasons; Therefore, the attributes of the verses should be interpreted. The purpose of this study is to prove the error of Ghasemi's interpretation of the verses of God's attributes using a descriptive-analytical method.

Lifestyle as a form of individual identity and a set of individual and social behavioral patterns from the distinctive semantic system that represents the individual worldview and the associated group of lifestyles.The lifestyle of the transcendental life, the beneficiaries of many worldly blessings, shows that they have stepped in the valley of sin and door, while having various worldly blessings and they use godly blessings for the sake of pride, plurality, self -esteem, and humiliation.Divine States are the permanent and firm method of God in the recounting of religion and the efficient tool of guidance and education to achieve good or bad consequences in the world and in the hereafter, which can accurately understand these traditions can be a decisive role in human end.The purpose of the upcoming research is to explore the role of the lifestyle in their worldly end, using a qualitative method of analytical -descriptive type, with the help of the Qur'an and traditions, and with a look at the divine tradition.The most prominent result of this study is that the lifestyle and their way of dealing with the divine tradition play a decisive role in their unfortunate endowment in the world, and their punishment is not limited and unique to the Day of Resurrection.

In many long-term contracts, circumstances arise that make its implementation extremely difficult. Of course, it is very clear that the concept of difficulty or impunity is completely different from the concept of impossibility or impossibility of implementation. It may not be possible to fulfill the contractual obligations, but it is very difficult to fulfill the obligation. Delays in contract enforcement are an important issue in most legal systems, such as the UK.If the occurrence of events and changes in the circumstances of the performance of the obligations of the contract cause excessive difficulty or unconventional loss for the obligor, the civil law in this case does not provide a clear solution. Due to the silence of the law, two solutions can be offered: First, we should not offer any solution based on principles such as contractual freedom and the principle of necessity, and we should ignore all the effects of the obligation to fulfill the obligation. Secondly, while acknowledging that the parties to the contract also foresaw the execution of the contract under normal circumstances, and considering that the execution of the obligation in such cases creates negative effects for the obligor, we should look for a suitable solution such as termination, termination and modification of the contract. Accordingly, while studying foreign law, based on the general Qur'anic rules such as the denial of hardship:other jurisprudential rules such as the denial of harm "no harm and no harm in Islam" to find a solution to We can modify contracts.