دل ارا نعمتی پیرعلی

The Holy Qur’an has a single source and there is no difference between its verses. Therefore, some Surahs of the Holy Qur’an may be put together to get a better understanding of them. And based on the method of verbal and spiritual analogies, one Surah should be placed at the center and the its connection with other Surahs of the Holy Qur’an would be discovered. “The network connection of the Surahs of the Qur’an” is a new term that speaks of the structural and content relation between Surahs. The methods of network connections between the Surahs of the Holy Qur’an can be summarized in the thematic congruence between adjacent Surahs, congruence between a set of Surahs, congruence between the beginning of a Surah and the end of the previous one, congruence between two consecutive Surahs at the beginning or end, rhyme, common purpose, and common theme. This research analyzes the network connections of Surah al-Inshiqāq with its adjacent Surahs (Al-Infitār, Mutaffifīn, Burūj, Tāriq) with a descriptive analytical method in two aspects of structural and content congruence. In conclusion, this Surah has structural and literary connections, including the congruence of the beginning, rhyme, analogy, and literary imagery, which all are in one structural group. The research also shows that this Surah has content connections including the Unity of God, mentioning the events of the Day of Judgment, grouping of people in the Day of Judgment, and common purpose.

In the analysis of a literary text, its important components and how those components function in the text can be discovered. In this article, which is the result of an extensive research on Surah Ahzab, this Surah has been examined as an independent and complete text based on the rules of literary text analysis.The central theme of Surah which has been determined according to the rules of text analysis, is obedience to God and the Messenger, and therefore the key word of the Surah is obedience. The purpose of this surah is to reform the lifestyle of the believers in the shadow of obedience to God, the Messenger and those who are purified from impurity. In this research, after examining each context and determining the subject and key words of each context, the central topic of the surah and the key word of the surah have been determined, then the contexts of the surah have been analyzed using the keyword obedience. The researches conducted in Surah have not analyzed this Surah in such a way so far, and for this reason, it is considered an innovation for this research.

According to the semantics, letters and words carry intrinsic meanings; therefore, this knowledge considers the phonetic expression of the text and its relationship with the meaning, content and requirements of speech. Phonetics is a necessary linguistic analysis of the text, which is to achieve the function of smaller units within a larger unit, which depends on finding the purpose of the text. In the Qur'an, finding the purpose of contexts is a prelude to the text analysis in terms of functions of its components, that is, the meaning induction by letters and words, which is a necessity for research. In reviewing Al-Ahzab surah, the following results are achieved: The main subject of the surah is obedience to God, the Prophet and his household, the subject of each context is closely related to this main subject, and finally, the purpose of the surah is to modify the lifestyle of the believers. The phonetic semantics of the surah indicates the miraculous harmony between the words and the content and the central theme of the surah.

Formalistic analysis is one of the new methods in studying a text by examining the characteristics of the text in phonetic, lexical and syntactic layers, which leads to the discovery of the main topic and the worldview dominant in the text. It can be said that formalist analysis in the lexical layer of Qur’anic surahs is a way to discover the relation between the form and content of the surah and an approach to discover the main topic of the surah. The current study, as a formalistic analysis of the lexical layer of Surah Al-Aḥzāb, aimed to answer the question of what the main topic of SurahAl-Aḥzāb is and how the words used in this surah relate to the main topic. In order to discover the main topic, the contexts of this surah, and the key ayahs and words in each of them were examined. Moreover, in the lexical layer, the characteristics of the words used in the text and their connection with the main topic of this surah were explored. The findings show that obedience is the main topic of SurahAl-Aḥzāb and it was found that the meaningful use of other key words such as piety, covenant, Ahl al-Bayt, Yaʿṣi and Sallimū confirms and strengthens the main topic.

The story of Talut narrated in verses 244-252 of the chapter ‘Al-Baqhareh’ in the Quran is quite consistent and interactive with the verses before and after it. This internal conceptual coherence is intended to convey certain messages in a brief manner. Reflecting an important historical period of Israelites, the story illustrates the principle of balance formation through repulsion and conquest as its main theme. In addition, subsidiary concepts and the story content interact with the main theme dynamically and synergistically. One of those subsidiary concepts is the balance between the will of God and the tact of man. That is to say, God intends to make a balance in human communities and obliges man to do his best in this case. Man can do his best but through such merits as patience, resistance, submission, reliance and invocation. The dynamic relationship between the theme and the content of the story is contributed to by its literary structure. This structure is characterized by the specific choice of words, expressions and clauses, the use of dramatic elements, cohering rhetorical styles and effective techniques of developing the major and minor characters, an appropriate and timely conclusion, and the statement of the main theme in the last verse of the story. All these textual tokens serve to convey the message to the audience and establish it in his mind.

A comparative study of the story of Saul in two holy texts of the Quran and the Old Testament represents a closer look at these two texts. The criterion of the adaptability of this story in two texts is sanctity, common themes, and the structural and educational differences between the two texts. The scope of this adaptation is the story of the Saul, which has been stated in 6 verses of the second Chapter of the Holy Quran and 654 verses of the Old Testament in 23 Chapters of Samuel 1. The similarities and differences between the two texts are based on two aspects of the literary structure and the intellectual system of the story. Some of the literary components used in two texts, such as the way of expression, the geography of the story, and the ways of characterizing the main character of the story, and using coherent expressions to increase the cognitive and educational messages are comparatively investigated. The findings show that, there is a coherent literary structure and precise characterization, modeling, and cognitive messages in the story of Saul in the Quran. There are also similarities between the intellectual system and the religious foundations of these two texts, but the cognitive effects of the Saul story in the Quran are deeper, more accurate, and more correct in the field of theology. One can say that the logical necessity of the structural and the content superiority of the story of Saul in the Quran is that the Holy Quran contains non-distorted Divine teachings and did not adapt the Bible's common themes.

According to the literal meaning، the Quran and the use of expressive applications Ahlu beyt (AS)، province is based on a certain type of، possession، ownership، sovereignty and plan، is created. Explain higher teachings of God in the prayers، scripture Sajadieh the province and its scope and role of Imam Sajjad (AS) in transition doctrine of Imamate and Leadership، the purpose of this study is to reflect on the various passages and prayers and descriptive methods have been considered and analyzed. Imam also said on many occasions in the Ahlu beyt (AS) dignity، to explain his guiding divine religion and survival levels of right related to this matter have been introduced. He also emphasized the installation when the installation continues divine Imam، Imam benefit through divine science، purity، justice، repayments، interest on the order of supreme superiority، is authorized and directed to the realization of God has introduced two guiding the imam and others of knowledge related followers. That is why the province has considered in both developed and legislation and all-round education and introduced as achieve perfection and happiness educational status of Imam formative province. Accordingly formative province to province legislative considered essential prerequisites for leadership headed right for the Imam to prove.

Backbite, is the most lethal and the most severe sin and its prohibition is fixed for consensus of all nations and Quran and the sayings of Prophet Muhammad PBUH and tenth imam PBUH and has been denounced in many tradition also stated severe punishment for this ugly. Backbite is one of the great sins and slips of the tongue which means maledict with speech or refer behind the believer and it prohibited in the twelfth verse of Hajarat Sura and in other verse including Nisa verse 148, Nour 19, Asra 36, and chapter one of Hamze. The reason for this prohibition can be fatal in individual and social consequences The purpose of this research explain some of the social consequences of backbite based on Islamic teachings, especially according to Quranic verses and their context which have been analyzed in descriptive method. Accordingly, some of the consequences of the backbite is leaving the province of Lord, maketh actions and punishment and leaving the circle of faith and The social consequences of it can be character assassination and defamation believer, weakening family and social relationships, promote anti-values and lack of dynamism and public health cited. Among the social goals of Islamic moral system of sanctionsbackbite, is improving community relations, strengthen family cohesion, respect and dignity of the people and the creation of a healthy and dynamic society. As a result, the backbite in the Islamic system is moral vices, and in Islamic culture is degeneration and including loss of individual and community factors that cause mental health of the individual and the unity and cohesion in the community.

Management is one of the important and significant eras in Islamic lifestyle. Jihadi management originates from Jihadi culture, and signifies management on the basis of Islamic values. Any conceptual explanation and endeavor to define criteria and attributes of Jihadi management require an in-depth study and contemplation in the holy Quran. Since the word management and its derivatives are not used in the holy Quran, a suitable methodology is to contemplate on words including "obedience", "submission", "subordination" and the word "Jihad" as well as the context of the verses containing those words. Based on the findings of this research, it can be indicate that the main characteristic of Jihad is extending efforts to achieve the desirables by practicing wisdom, science, piety, role model, divine leadership orientation, attachment and reliance on God, and Jihadi management is directed toward using such criteria and attributes along talent, capability and individual and organizational competence and faith of the manger in order to realize its transcendental objective i.e. qualitative and quantitative improvement in human life. Therefore it can be said that the manager plays a fundamental and valuable role in realization of Jihadi management

The most fundamental presupposition in Quranic Studies from orientalist researchers view is that this book is not inspirational and is affected by the environment's culture. According to this an orientalist – Alexander Nisch – studied Quran incompletely and without considering its language and accurate witnesses in his book entitled "Cambridge Quran Instruction". By an analytical look at Quran understanding criteria and critical – analytical point of view these conflicts and divergences can be disproved and the completeness of Quran can be verified by Quran Tashri’ system.

The Quran uses the terms compact, recommendation and commandment to refer to the concept of "'Ahd". The common feature of these three terms is that they indicate man's commitment to the command of Allah. God's compact with man has two forms: internal and verbal. God's internal compact with man refers to the very bestowment of the station of Imamate the precedent of which is divine effusions and the realization of an internal state in man through which election, infallibility, the reality of servitude, the perfection of relation and descent of revelation are realized. Man's compact with God has two forms too: verbal and internal. Man's verbal compact is conceivable towards God and people, which is the very accountability. Man's internal compact means perseverance in the way of faith and practical commitment to beliefs and duties. Aside from the fact that Old Testament does not clearly discuss God's internal compact with man, it has common generalities with the teachings of the Quran in terms of God's verbal compact and man's compact with God. This is contrary to the teachings of the New Testament, which do not regard lawful rituals as the factor for nearness to God; rather, consider belief in Christ and the reality of his fructification as the factor for man's unity with Christ and his salvation.

The supremacy and selection of a nation by God depend on some criteria and standards. One of the most important issues which makes one attain the real doctrines of religions on the one hand and makes clear those interpretations which are based on one's preferences and interests is the extraction and review of these criteria and standards and identifying the real instances of selection according to the sources confirmed by religions and comparing between them.Prophet Isaiah's book which is one of the latter prophet's books in the Old Testament not only includes doctrinal issues and prophecies but also details about the characteristics of Israelites. These characteristics which completely conform with those found in Quranic verses, describe Israelites as aggressive people who, contrary to the thrust of divine covenant (that is, their adherence to motheism and righteous deeds) have turned away from God, Musa's religion and the prophets after him and got involved in personal and social sins due to their doctrinal and moral deviations. Those who commit these sins receive punishments in this world and the next. Accordingly, it may be admitted that the selection of Israelites is limited to time, contingent upon practical and doctrinal criteria, and cannot be generalized to this people at any time and with any belief and practice.

The way by which god communicates with human is considered as one of the most importatnt issues in the theological discussions of Abrahamic religions. According to the old testament teachings، the purpose of the inculcation of divine message is to notify god religion to B''nai Israel (children of Isreal) through the chosen god servants and to establish a divine orders obliged based monotheistic society in the holy land. On the other hand، due to its specific understanding of human and divine message، the Christianity offers different concepts، ways and objectives. In this construe، the concept of divine message has been digressioned from its original definition and has been changed to the visualization of Allah (God) within the shape of human aiming at complete exploration of divine attributes through making god to be attended among his servants and relasing them from the bound of god orders as well as purification them form inherent sins. In this idea، human is unable to promote himself without visualizing god. The holy Quran Kareem، determines divine message through methods similar to and adopted from those of old testament. The only difference is that in this definition the addressees of the divine message are not given groups of human and its purpose is to promote human being up to «god servant» level as well as to manifest divine attributes inside people by making them to be obliged to religion requirements and to be submit to the will of god. According to the teachings of these religions، the holy text of each of them has been guaranteed by god and their texts are reliable and are considered as complete proof.

The Family legal system in Islam, is the set of domestic rights and duties that linked by "Asl -e- Marouf" or moralization in family.The importance of this link, is shown by attention to the purposes of family formation in Holy Qorun; means making the amity and blessing in gender ties and by reffer to the Islamic sources and texts.The meaning of the “gender tasks” is the responsibilities of the spouses in the family, that in point of view of Islam, have the inescapably link with the biological nature of the two sexes of man and woman. In this resaerche, is used of documented method and based on a descriptive – analytical way by refering to the Islamic authoritative texts and sources, the most important of gender tasks in the family in point of view of Islam, is expressed, and deals with the moral recommendations analysis about practicing these taskes.The results of this study are: the Attribution of the family's guardianship to the man and assignment the internal management at home to the woman. Each of these major tasks included the set of duties and is covered by Special logical mechanisms that according to the Inviolables saying is associated by several moral recommendations, tuerning around the "asl –e- marouf" and "good associate", and good behavior examples,the woman Tribution and the patience in the family.

Ethic instructions necessary for human evolutionhas been givento themanby the carriersof revelationandits most important rules have been presentedin religious scriptures.Referring to thedivine books and comparative study of their moral teachingsis necessary to provethe fact that religions are alongside each other and that themost complete religion has presented the most complete teachings. Two ethical systems of Islam and Christianityare based on divine worldview. Commonmoral in Four Gospels and the Quran represents thatthe issuance of their moral teachingsis the same. But differencesinexpressing moralvirtuesandvices in ethic instructions of thesetexts can be seen that prove the comprehensiveness of the Holy Quran and the superiority of its teachings.

'Tolerance' is among the undeniable, common teachings of the Quran and the four Gospels. As a worthy principle, it has been both explained and practiced by the Prophet of Islam(s) and Jesus Christ(a.s.). Giving some examples of recommendation for tolerance in the Quran and the four Gospels, and comparatively examining the commonalities and differences in these two sources, this paper aims at vindicating tolerance in its own position, explaining this issue from the viewpoint of the Quran and the four Gospels, demonstrating the beautiful countenance of Islam and Christianity, and establishing rapport and peaceful coexistence among Muslims and Christians.

Sanaee Ghaznavi, entitled hakim (the sage), is among poets of fifth Hijri century who was a master in literature, jurisprudence,Quranic commentary, and hadith and was considered a head in philosophy and prevailing sciences of his time. Consisting of 13780 couplets, divan of Sanaee contains various styles of poetry. He was a pious, orthodox fellow in such a way that some have considered him as being a Shiite. Most of Sanaee's poems manifest transcendent sciences of the holy Quran and hadiths in the form of ethical advices. Manifestation of mysticism as well as presentation of conditions of wayfaring towards God is the characteristic of his other poems. Clarity of marvelous influence of Quranic verses and hadiths of innocent Imams upon Sanaee's poems reflects the deep penetration of them into minds and hearts of truth-seeker men of literary.

The book Mazamir is attributed to prophet David (AS) and is full of metaphors about god, human being, sins, believers and unbelievers. Although some parts of this book has not addressed and described the god in the way he deserves, it could be said that its metaphors are compatible and similar to those in Holy Quran in form and content.
Comparing the god to a shelter and the sinners to unfruitful trees are among the examples of the mentioned similarities between Mazamir and Quran. The other similarity of these holy books is the way they have illustred the relationship between god and humans.