نشریه مطالعات تفسیری آلاءالرحمن
پیاپی 1 (پاییز 1401)

One of the Quranic concepts related to the field of resurrection is the combined expression of “The Companions of A‘raf” whose characteristics are stated in verses 46 to 49 of Surah Al-A‘raf. In this group of verses, a special place is mentioned that is between heaven and hell, and it is “A‘raf” where certain people are located. In order to determine examples of “The Companions of A‘raf”, there are two main views; Some say that they are perfect people and close to God like prophets and Imams. A group also believes that they are those whose sins and good deeds are equal. The purpose of this writing (which is to describe and analyze the context of the Quran, the narratives and aspects of the commentators and translators in a descriptive-analytical way and using different lexical methods and texts) is the explanation of entity and the examples of the term “The Companions of A‘raf”. The result of the research is that the context of the verse and the narrations have clear implications indicating that: A‘raf is a special place between heaven and hell; And people with high position and dignity have settled in this place and are aware of all the conditions and characteristics of the heavenly and hellish people. Based on this, it cannot be considered that the Companions of A‘raf are those whose virtues and bad deeds are equal.

Acting of love in society is considered one of the important teachings of Islam in the social sphere, because the main basis of human social relations is based on love. Certainly, in order to realize such a worthy relationship, it is necessary to provide suitable solutions; Therefore, this essay has been compiled with the aim of identifying, investigating and recounting the effective moral and emotional solutions in stabilizing and developing this important issue in the society. During this research, which is based on the descriptive-analytical method and reflection on the verses and traditions, this series of solutions has been investigated. The result of this research is that based on Quranic and Hadith teachings, emotional and moral practical solutions are among the effective methods in the development of love in society. Of course, love for people in society is effective when it is in line with God’s love; Such an attitude is the source of loving behaviors and is considered one of the most obvious features of social love.

Individual health is one of the inevitable principles in life, and it is considered as an essential element in being profited by the advantages and blessings of life; External facts indicate that the occurrence of obsessive-compulsive disorder in people leaves many problems in different dimensions of individual and social life. Definitely, the detailed explanation and examination of the damage of this chronic disease from the point of view of Quran and Hadith will help to create awareness and strengthen the will of the affected person in order to leave the obsession. The research method used in this research is a basic research type and a descriptive-analytical method using library resources which describes and analyzes the materials related to the subject. The findings of this research indicate that the occurrence of obsessive-compulsive disorder will leave consequences and physical and mental injuries on women such as: rheumatoid arthritis Illusion, doubt, anger and rage, disruption of family and social relationships, deprivation of health and peace, distance from spirituality; and will cast a shadow on the life of the sick person.

Social oppression, which is another term for neglecting, wasting and trampling on the rights of others and injustice towards them, is considered the greatest pain of human society in all times. Although avoiding cruelty, and love for justice is a natural thing, most people, according to their profit-seeking instinct, try to enjoy what they consider to be in their own interest; Although achieving it may violate the rights of others. This article, which was written through a descriptive-analytical method and with the aim of expanding the culture of justice in human societies, especially in Islamic societies, seeks to answer the question: What are the Quranic solutions to deal with social oppression? The conclusion of this article is that following the noble verses, it has been determined that the set of Quranic solutions to solve the problem of social injustice consists of three cultural, legislative and executive solutions; It is necessary for each of the people and executive officials to try to deal with social oppression by using these effective Quranic solutions

Today, the issue of revelation is one of the most serious and strategic issues of theology, which has attracted the attention of scientists. They have analyzed revelation and its relationship with religious experience with different tendencies and attitudes and from different angles. The result of these investigations is the various approaches that they have presented in the interpretation of the nature of revelation. One of these approaches, which has been widely considered by most thinkers in the modern period, is the view of some intellectuals who consider revelation as the religious experience of the Prophet with God. This article, which was written in a library method and in an analytical-descriptive method, is dedicated to investigating the nature of revelation and religious experience. The result of this research, shows the lack of connection between divine revelation and religious experiences. However, some contemporary intellectuals have looked at revelation from an empirical perspective and have considered it the same as religious experiences by ignoring the fundamental differences between the nature of revelation and religious experience. These kinds of theories about revelation have many problems and consequences, in this research, consequences such as: denying the heavenly aspect and the linguistic nature of revelation; Ignoring the infallibility of divine prophets and the generalization of revelation and its expansion in the historical context, etc., are discussed .

Allameh Tabatabaei is one of the commentators who agree with the existence of Metaphor (majaz) in the Quran and in his book “Al-Mizan fi Tafsir al-Quran”, he has taken advantage of the metaphorical meaning of many verses in his interpretation. The rare cases which have been considered as metaphors by him, are criticizeable because of “Incompatibility with Rhetorical Rules” or “Lack of Mentioning Metaphors in Some Words and Verses”. Dealing with this discussion, considering the high scientific position of Allameh Tabatabaei in various fields of religious education, especially in the field of interpretation and the use of his exegetical book by exegetical assemblies, is of great importance; Therefore, the goal of the present article is to answer this main question: What is the analytical criticism of Allameh Tabatabaei’s views on the metonymies of the Quran? This research was conducted using library and software resources and through descriptive-analytical method and the following results were obtained: According to the rhetorical rules, some of the verses that Allameh Tabatabaei, for specific reasons (which will be mentioned in the text of the article), referred to them as “Explicit Metaphor”, “Implicit Metaphor” and “Analogy” are questionable and can be criticized; Also, his lack of reference to some cases of “Metonymy” and “Rational Metonymy” is the place of reflection.