مقالات رزومه دکتر فرزانه روحانی مشهدی

Various perspectives exist regarding the role of historical and cultural studies in understanding the Quran, particularly the legal verses. Scholars such as Nasr Hamed Abu Zayd and Mujtahid Shabestari argue that a proper understanding of these verses is rooted in the historical and cultural studies of the Quranic revelation era, emphasizing the need for cultural translation. On the contrary, Quranic scholars like Allameh Tabatabai and Ayatollah Jawadi Amoli believe that the Quran is self-sufficient and complete in its guidance. The aim of this research is to present a model that evaluates each legal verse as an input based on influential criteria in determining the dependency of understanding the verses on the cultural context of the Quranic revelation era. The output of the model categorizes the verse as either independent or dependent on cultural studies. Using a descriptive-analytical method, the perspectives and discussions of key researchers in this field were studied. The determining criteria were extracted, and the evaluation model was presented as a decision tree diagram, incorporating model elements and their relationships. The model provides the capability to assess the components governing legal verses, consisting of eight features or elements and four rules or relationships. Based on evaluating these eight features for the legal verse input, the model determines the output, indicating the dependency or independence of the verse on specialized cultural studies.

In humanities studies, researchers use Qur’anic verses as a data source for various purposes. Sometimes, from a religious perspective, they consider the Qur’an as the most important source of research and believe that the Qur’an as a heavenly book contains instructions that provide a kind of lifestyle to guide people to happiness and salvation in this world and the hereafter. Therefore, they refer to the Qur’an as a divine source and try to obtain their foundations and frameworks from the Qur’an and accommodate their solutions and ideas with it. Another group believes that humanities should be extracted from the Qur’an, and they speak of Qur’an-based humanities. In any case, considering the importance of the text of the Qur’an for conducting human sciences studies, the purpose of this research is to facilitate the first step of such researches; It means, firstly, to extract all the verses needed for studying human relations from the Qur'an; Secondly, by determining the basic characteristics of human relations, it provides the possibility of categorizing and listing these verses in various ways, according to the goals of the researcher.
In the current research, the verses of the Qur’an were examined one by one with the descriptive-analytical method, and with the help of several contemporary commentaries, the verses that contained mutual human relations were extracted and recorded as a row in an Excel file; Also, the basic characteristics of these relationships, such as the first party and the second party, the type, the Qur’anic recommendations in this type and the basic areas with six titles (religious, social, family, economic, political and scientific), have been determined for each relationship. As a result, all the verses containing human relations have been counted and ten characteristics have been identified for these verses.
As a result, 2295 verses were extracted from all the verses of the Holy Qur’an, in a form of dataset, which contain 3586 relationships. Researchers who want to do research in the Qur'an from various legal, ethical, political, economic, educational, and other aspects will find all the verses they want by using this dataset. In this article, this dataset - archived on Shahid Beheshti University's website - is introduced as a form of information service.
More than one-third of the verses of the Qur'an speak of mutual human relations, and these relations have an amazing variety, so that the possibility of interdisciplinary study of the Qur’an and human sciences is available in all its main branches.

The Qur'an appeared fourteen centuries ago with a universal discourse and promised to overcome all religions. But this promise has not yet been fulfilled. Considering the clashing discourses claiming globalization in communication era, this question arises whether the Qur’an has provided interactive solutions in order to fulfill its promise? This research has reached coherent interactive strategies in international interactions, especially with clashing people, by counting the relevant Qur’anic verses and categorizing them by topic and examining them along with the study of related sources. In a general classification, the Qur'an has given three methods of interaction: soft, semi-soft and hard with three categories of peaceful, quarrelsome and belligerent foreigners. Kindness, focusing on common dialogue with clashing people, and inviting them to the right religion are some of the soft solutions. Some of the semi-soft solutions are forgiveness, disputation in the best way and negation of clashing people guardians, and so on. Some of the hard ways are to fight back, avoid aggression, and equip yourself with power and other things against clashing people.

On compatibility or incompatibility of the Qur'an with evolutionism, numerous studies are found. They, however, lack methodological properties, comprehensiveness with regard to the related verses as well as the accuracy This study focuses on the verses of the origin and stages of human creation with a comprehensive look at all related verses and its classification. After extracting the stages of creation and inferring the logical gudgment of these stages from the verses, the current readings of these stages have become clear by analyzing and evaluating the content and regarding the context of Quranic verses. It is a triple reading. Also, the lack attention of researchers to the dual style of the Holy Quran in describing world events, which sometimes has a real expression from a natural-moral point of view and sometimes is accompanied by a symbolic expression from a divine point of view, has led to the reading of extraordinary creation of man. Finally, the analysis of the context of Surah Sajdah, which is a combination of both perspectives, shows that only the reading of the genesis of the evolutionary type is possible, and the reading of the genesis of the extraordinary creation is not compatible with the logical order mentioned in this context.

This paper aims to explain the concept of supernatural in the definition of miracle that is a report from Allamah Tabātabā’ī’s view on the nature of miracle, eliminating some apparent conflicts in his expression. In this regard, by modeling the method of Al-Mīzān’s author based on a comprehensive analysis of Qur’anic verses, a new explanation of the key Qur’anic concepts used in this discussion such as soul, spirit, kingdom and the connection between them is presented and clarified. As a result, in one hand, miracle never violate the laws of nature and the problem of the inconsistency of cause and effect, which has caused the emergence of a contradiction in the discussion of Allamah, is solved by introducing a material factor in the soul of the Prophet (PBUH) as the cause of the miracle; On the other hand, the existence of material and abstract relations is emphasized in a macro and general way in all phenomena; that is, all phenomena have an outward or material level, or the creative level according to Qur’anic interpretation. At the same time and in connection with this level, they benefit from the esoteric or abstract aspect, or the heavenly level according to the Qur’anic interpretation. These two levels interact with each other throughout the existence while the difficult philosophical issue is to explain this connection and global interaction; Miracles, therefore, will not be discussed as an exception to the principle of consistency; for in the miracle, the heavenly aspect of the chosen man influences other phenomena’s heavenly aspect, and at the evident level, man’s material soul affects the nature of things.

When globalization is the dominant approach in the minds of many thinkers, the study of the relationship between religion and this discourse is a serious concern. Mostly because the Qur'an discuss about Islam as a universal religion and it has promised to overcome all religions and discourses worldwide. The question is what is the role of man in this divine promise? The present study, by extracting related verses and analyzing them in a library method, has achieved several methods; the most important of them is the "globalization model" of Islamic society. In order to realize the universality of religion, Muslims must strengthen "inner control", "victory of the divine religion", "endurance" and "reformism" and change their historical movement to introspection and progressive approach instead of extraversion and progressive approach, and constantly try to objectify religion from the field of texts to the field of civilization and become the model  of the world.

In new theology, kalami jadid, the "theory of creation" is known as contrasted with the "theory of evolution"; Because in the theory of evolution, the stages of the emergence of life are explained naturally without any role by a conscious creator in it; In contrast, creationists insist on the agency of the conscious Creator. Meanwhile, some theist scientists proposed the theory of intelligent design to open a place for immaterial agents among natural ones. The question now is whether the Qurchr('39')an also considers the creation of beings as opposed to their natural creation and evolution. Based on the intra-histological analysis of the word creation, this study clarifies that the Qurchr('39')anic creation refers to the emergence of beings by arranging the components of an organ in a temporal and step-by-step manner with the intervention of natural agents; that is, all the stages of the organ formation are depend on the command and will of God. In fact, the view of creation in the Qurchr('39')an is a description of creation from a natural and evolutionary view, but the view of command, amr, or kingdom, malakut, is dedicated to the esoteric view of phenomena and the role of the Creator. This explanation results in the lack of duality of creation and evolution. Of course, the Qurchr('39')an rejects the theory of intelligent design, because this theory recognizes the effect of Godchr('39')s command among other causes.
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Many exegetes have adapted the term "single soul" in the Qur'an to Adam but this adaptation faces some obstacles and challenges. They include contradictions in the meaning of the verse, violation of syntactic rules, irrationality and inaccurate narration. Based on the Qur'anic truth of "soul" and its distinction from "spirit" in the system of Qur'anic verses, this paper exposes that verses on “single soul” refer to the single nature of all human beings, male and female, and are not exclusive to Adam. It is because in the Quranic system of verses, "soul" is the existential nature of the "human" type, which is "purified" in the last stage of creation. At the time of creation, man is blessed with the divine "spirit" and "Adam" was the first human consecrated with divine spirit. In fact, like other human beings, he was fashioned from a single soul.

Some contemporary commentators have taken the Quranic expression of bi Ghayri Amadin Tarownaha, the verses 2 of Ra`ad and 10 of Loqman, as referring to gravity and its role in the creation of the high building of Heaven. It is as if the gravitation has been taken as some invisible columns; since taking gravitation as column is not a scientifically sound analogy, this article, while critiquing and interpreting the views, makes it clear that the verse is metaphorically correct by applying the word "amad" to refer to the creation of the heavens signifies the interplay of causes and invisible devices that replace the pillar of human-made buildings. The verse seems to refer to the fundamental forces that have played a major role in the emergence of the universe, according to the latest advances in physics. On the other hand, the concept of "samawat" in the Qur'an and the different interpretations of the two verses mentioned, also employing the words "raf`" and "khalq", contain indications that are consistent with the scientific interpretation of the creation of the world.

  The emergence of the theory of evolution in modern biology sparked considerable debate among scholars from around the world on the relationship between science and religion. Relevant to this debate is whether or not the text of the Qur’an is compatible with this (pseudo) scientific theory. The verse 59 of surah A’li Imrān (Q.3:59) that compares Jesus to Adam is one of the important documents that opponents and advocates of the evolutionary reading, refer to. The present study aims to explain the similarity between Jesus and Adam based on the key words in the collection of human creation verses as a system. Insan, bashar, nafs, ruh, khalq, amr, and istifa are critically important concepts for analyzing and understanding the verse (Q.3:59) as a part of this system. The two basic principles in this method are the principle of near-synonymy, rather than full-synonymy, and the principle of the Qur'anic truth. The similarities between Jesus and Adam are primarily creation from the soil, like all human beings, and secondly, having the "nafs" (soul) inspired by the "ruh" (spirit) which has the nature of "amr"(decree) of the Lord, which makes him different from other human beings. This process is mentioned in the Qur'an as "istifa" (divine selection)

Allah Almighty has spoken in three verses from the Quran and in the context of the threat of the fall of the earth's waters into ways that can not be recovered. Earth scientist studies in recent years have shown that this threat of the Lord is a scientifically quite probable phenomenon, and these verses refer to scientific phenomena not only in the time of the fall of the Quran, which, until many years ago, man was not aware of this phenomenon. Whereas the commentators interpret these verses only as a threat to divine or miraculous actions. In the scientific theory, there are three striking points: first, the water is immersed in extreme depth on the ground; second, the possibility of a large volume of water penetrating deep into the earth, which extends beyond the entire surface of the earth; Third, the unrecoverable waters of the deep Earth has been infiltrated. The interpretive analysis of the three terms' vocabulary and sentences gives the verse a conceptualization of the predicted scientific phenomenon of all three directions. This scientific discovery of the Ayat and the signification of the three verses mentioned above is evident in the absolute knowledge of the underside of the Quran and the so-called miracle sayings of these verses.

In many verses of the Holy Quran, God refers to a variety of natural phenomena and describes some of their features implicitly or explicitly. This fact demonstrates the need for special attention to the scientific method of interpretation and its theological bases. The result of the present study shows that for any kind of accurate scientific interpretation of the verses of the Holy Quran a number of specific theological principles should be taken into consideration. Of course, these theological principles are not limited to scientific interpretation. They are used in other methods of interpretation as well. Attributing them to the scientific interpretation is for the fundamental role they play in this method of interpretation, because they affect the validity and quality of scientific interpretation. The present study shows that the most important theological principles involved in scientific interpretation are as follows: the multi-dimensional language of the Quran, verisimilitude and the impossibility of falsehood entering the Quran, the immortality of the Quran, the multi-layered meanings of the Quran, the wisdom of words, acts, orders and prohibitions of Allah and the need for a chain of causations in the governance of the world created by God.

Muslim scholars have five major suggestions for the referent of “seven heavens” in the Qur’an. First, this term is consistent with the knowledge of its first addressees and therefore in contradiction with today’s science. Second, what is meant by the number “seven” is not a specific quantity but it is employed figuratively to denote multiplicity. Third, the seven heavens are corporeal and it refers to some physical phenomena. Fourth, the seven heavens are corporeal: the first is the cosmos and the others are unknown. Fifth, the first heaven is corporeal but the other six are non-physical. This study has given a critical review of the first three viewpoints it has then, elucidated and improved the fourth view according to the theory of “khalq” and “amr” in the Qur’an. As, it has criticized the fifth view by redefining the corporeal and incorporeal phenomenon according to the Qur’an and has provided a new explanation for it by proving the existence of worlds with different degree of connectivity to time and therefore different levels of materiality. Supporting the theory of Allama Tabatabayi that the perceptible world is an exemplum (Mathal) for the non-perceptible one, this article justifies the third view that the corporeal referent of the heavens is an exemplum for the actual incorporeal and nonphysical one.

The views of the thinkers about the position of the Quran are different. Some of them believes Quran as a” miracle” and others as a”divine” book. The latter group thinks, the verses of the Quran don’t confirm the theological thought of miraclousness. Also, some scholars to confront to the “sarfah” theory, relied on “Ijma al-Ommah”. Therefore the role of Quran, as the original source of “miracle of Quran” as a theological thought, is unknown. This study has proved that the theological components of miraclousness of Quran are perfectly synchronized with different verses of the Quran. So this book is not only a divine book, but also an extraordinary book and that is the proof of truth of the Prophet Mohammad(PBUH). Some verses of Holy Quran prove this claim, which include phrases such as: “Ayah”, “Shahadah Allah”, “Kefayah” and “Enzar”.

The social role of women compared with men from the perspective of Quran and hadith. In the Quran, men and women are Equal, in terms of human dignity and spiritual interest and faith; but God did not speak to women immediately and directly; especially in law verses, God speaks to men directly but he speaks to women as a third person(hidden person). In this paper this problem were analyzed in view of divine-social tasks in the Quran and it became clear that God has gave the hidden roles to the women when he divided the social roles. Just as God has gave this role as a gift to some of his favored servants who presented in Quran. Sometimes hidden role is more important and effective than famous role. Usage of third person pronouns stresses on hidden role of women in society. Also this paper explains about inner and divine truth of hidden role of women and its effect on perfection of women.

One kind of mentions of Imam Mahdi PBUH is in adomen of the stories of predecessors. For several Quranic and traditional reasons, many traits of Imam Mahdi-a- are represented in "Qasas" verses of Quran. In this research, we mentioned eight of them. Then by pondering of these verses as a masal and as an Ayah of Imam Mahdi-a- and appearance age, several semblances are found between Imam Mahdi-a- and Adam, Noah, Abraham, Moses, Jesus and some submission messengers of them. Substitution dignity, length of lifetime, occult birth, the occultation, trying their people, lugging unrighteous people, saving righteous people and habitancy in heavenly land are some of these semblances.

Imam Mahdi is the consummating element for the goals of all the prophets, and the era of his presence would be the realization of the ultimate purpose of creation; thus, his existence is tacitly mentioned in the Quran in various forms. In the Quran, God sometimes directly speaks of the future of human life on the Earth, which coincides with the emergence of Imam Mahdi. In other times, God refers to analogies of the phenomena in the nature, which indirectly mentions the position of the Imam Mahdi. Also, when God explains the history of the prophets of the people of old times, notes about Imam Mahdi and the messages he emphasizes for the human can be discerned. For many reasons in Quran and Hadith, many of the facts about Mahdi can also be fund in the story-like verses of Quran and many similarities between Imam Mahdi and the prophets can be found. In this study, eight of these similarities are explained. With some reflection on those verses, the inferred similarities between Imam Mahdi and Prophets include the secrecy of their birth, longevity (long life), the absence, discords and problems on the verge of emergence, separation of the righteous from wrong-doers of the era, punishment of the wrong-doers and salvation of the righteous people as well as formation of a society for righteous people.

"Traditions encyclopedias" are comprehensive collections with different benefits which religious scholars working on traditions to subject-wise collect and classify traditions of infallibles to meet various growing needs are turning to them. These collections are in fact a kind of tradition works called " Jame' Hadith", dating back to the late 2nd century. The traditions collector were always interested in gathering infallible's traditions; sometimes they have done this on a specific subject. Therefore, these encyclopedias are sometimes called " comprehensive" and sometimes " partial". The tradition scholars regard different factors in reviewing these encyclopedias. In the present article, the encyclopedia of imam Mahdi has been reviewed according to those different factors.