ahmad zarezardini

Miracle of the Holy Qur’an has started since the end of the third century and the knowledge derived from this subject has changed over the centuries and after the widespread decline in the 13th century, it has grown gradually in the 14th century. It seems that social factors have more role than other factors in making mentioned changes. In this research, with descriptive-analytical method and using the sociological approach of knowledge, and in the direction of the convention of the development of miracle of the Qur’an to obtain the validity of the above hypothesis, the effective social components in the process of knowledge of the Qur’an such as the institution of religion and politics and structures such as sufis and other common discourses have been studied, and the effect of these factors on the transformation of the miracle of the Holy Qur’an is considered for analysis and for future  use. The study shows that the efforts of the religion institution in the development of paying attention to the new dimensions of the miracle of the Qur’an as a scientific miracle has helped to strengthen the attention to scientific issues and create a feeling of inferiority.

Onomastics is one of the branches of linguistics that includes a wide field of various sciences; The history of Onomastics goes back to the end of the nineteenth century, which is the period of compiling the principles and rules of historical linguistics. This knowledge first studies the names from different geographical, historical, social, and linguistic angles and explains various signification realms regarding the reasons for the names, according to different aspects. In the linguistic realm itself, the structure of names can be examined and analyzed from different aspects. In the present research, we have analyzed the names of popular and famous mystical interpretations from the perspective of the semantic core, in a descriptive-analytical method. The obtained results of the research show that in the names where the word "facts" is the focus of the name of the work and the name has an additional structure, contrary to the common practice in such analyses, the second part should be considered the core of the composition. This feature is also seen in the works where the word "secrets" is used, while in many of the names of the interpretations that have the word "expression" added to them, the core of the composition is the same as their first part; In other words, these names are among the names inside the center. What is very worthy of attention in this research are the names that jar and majrour can be seen in their structure. Such cases can be included as additional compound names. In addition, in this field, we are dealing with names that we should consider as having no specific nucleus.

One of the frequently used forms of discourse in the Holy Quran is storytelling. The Quranic stories are a rich treasure trove of faith-based, ethical, and behavioral teachings, which are vividly portrayed to provide models for others to emulate. In a civilization-building rereading of the stories of the prophets in the Quran, the first step is to identify the recurring themes in God's narrative of the teachings and actions of the prophets. Approaches to thematic analysis in literary sciences, such as narratology, offer scientifically valid and reliable tools that can assist in this process. Accordingly, this article adopts a descriptive-analytical method and uses the motif element from narratology to reinterpret part of the story of Prophet Ibrahim (AS) in the Holy Quran. The findings of this study reveal motifs such as the establishment of a rational civilization-building mindset through the motif of debate, the affirmation of effort and struggle in the expansion of the civilizational mission through the motif of trial, and the concern for the continuation of civilization in future generations through the motif of prayer for offspring in the story of Ibrahim (AS).

Privacy, as one of the most basic manifestations of human rights, has always had a special and significant place in various societies and schools; however, despite its prominent role in people's lives and the background it has, there is still no agreement on a specific definition of it. Imam Ali (as) recognized this right in the form of protecting other rights in his precious words in the book Nahj al-Balāghah and did not condone its violation by others. In this research, by using library documents and in a descriptive-analytical method, concepts related to Imam Ali's (as) protection of privacy have been extracted from Nahj al-Balāghah. and it has been examined in three separate areas related to property, body and soul, soul and spirit, and with a half-look at the explanations of the message of Imam Amir al-Mu'minin (as) by Ayatollah Makārem Shirazi and the book Miṣbāḥ al-Sālikin by Ibn Maytham. The findings of the research show that their irreplaceable importance towards maintaining this right has been concretely manifested.

The right to privacy is considered one of the most important human rights, and by examining religious sources as well as the conduct of the Prophet of Islam (PBUH) and the Shia Imams, we find that Islam has been a greater guardian and defender of this right than other legal systems. It is evident that with the emergence of cyberspace and due to its unique dimensions and nature, the necessity of preserving and protecting this right has taken on a more serious and important form. Imam Ali (AS) also highly valued the right to privacy of individuals and paid special attention to its protection. This research, using a descriptive-analytical method and relying on library resources, aims to compare the ethical codes related to privacy in Nahj al-Balagha and cyberspace, in order to show that the necessity of ethical protection of this right is increasingly felt with the emergence and development of cyberspace.

Researchers in the field of hadith, along with traditional methods, need new and more accurate methods to recover authentic hadith texts and find distortions and additions in hadiths. One of these methods is the layering of texts. In recent decades, this method has been looked at more seriously. But the void of stratification in the field of hadith sciences is very noticeable. Therefore, the present essay deals with the typology and investigation of the reasons for the emergence of different layers on narrative texts. The current research deals with the rereading of narrative texts in the form of stratification with a descriptive-analytical method. The findings of the research indicate that various reasons, such as the mixed description of the text, the fact that it has two authors, assembling, create multi-layeredness in the texts, and paying attention to the time, language, place and style of expression that governs the text in identifying different layers. can be useful.

From a long time until now, one of the most important issues in the family and society is the issue of education; in all eras, scholars from different fields have sought to provide a suitable educational solution. Considering that Holy Qurʾān is considered as the last and most original divine book and its text is the same text revealed by Almighty Allah, it is of great importance to pay attention to Allah's educational method in Holy Qurʾān. The research seeks to extract Allah's educational model in Holy Qurʾān with a descriptive-analytical method. After studying the Qurʾān, we can see that a special pattern called taṣrīf has been used in the Qurʾān to introduce concepts; taṣrīf means "presenting a single concept with different methods". This educational style is a type of layered education that is used in different ways according to the audience's conditions. In many verses, Almighty Allah criticizes the concepts of the Qurʾān based on the audience; sometimes the addressee is the person of the prophet (pbuh) who used a polite method; sometimes the audience is believers, He encourages them; sometimes, hypocrites and Jews are addressed that allegorical and warning methods have been used and the like. The result is that education with taṣrīf style (based on changing the audience) is a special model for inducing concepts that can be used by everyone. This style has a great effect on the audience's better understanding of the meaning. Among the other results of this research, we can point out the foundation for designing an educational method that deals with the study of this style in Holy Qurʾān.

Verses 6 to 8 of Surah Al-Duha, in the capacity of expressing God's special gifts to the Holy Prophet, have caused many interpretations of these verses by commentators. This diversity and difference arises from the vocabulary used, the structure of the sentences and of course the polysemy of the three verses. Multiple meanings in the verses is a reflection of God's power and wisdom in the selection of words and the arrangement of structures that cause a linguistic unit to have multiple meanings in a single use and in a specific text, and all those meanings can be accepted as God's intention. The purpose of this article is to analyze the interpretation of the sixth to eighth verses of Surah Al-Duha, in the first step, it explains the point of view of the commentators, and then, by analyzing the words used and the structure of the sentences, and examining the interpretive traditions, the appropriateness and agreement of these two in the multiple meanings of the verses proved. This research, which has been carried out with a descriptive and analytical method, comes to the conclusion that interpretive narratives in accordance with the vocabulary and structure of the discussed verses, confirm the possibility of different readings and understanding multiple meanings from them

The third lecture of Nahj al-Balaghah is called "Shegsheqiyah", in which the highest theological purposes are presented in the most beautiful rhetorical forms. One of the wonderful literary forms is the use of numerous metaphors and allusions that Imam Ali (as) used at once during this speech. Examining the above-mentioned metaphors and allusions, it is well understood that these words has gone beyond the level of standard and normative speech and has caused a foregrunding in the mind of the audience. Of course, foregrunding is done through various tricks and this research has researched only metaphorical and ironic tricks with the focus on what is the conceptual purposes of Imam Ali (AS). The method of this article is descriptive-analytical and its results show that the study of each of the foregrundings in the metaphors and allusions of Shegsheqiyah lecture, leads the audience to deep purposes and intentions. Some of these goals are such as the real position of the Imamate, the Imam's view of the people and the government, some of the behavioral characteristics of the previous caliphs, and also portraying the current and past situation. Realizing such purposes plays an important role in analyzing the discourse of Imam Ali (as) in Shiite thought.

The network connection of the surahs of the Qur'an is all about the structural and content relationship between the surahs. In this style of studies, it deals with finding types of connections between non-adjacent but similar surahs, which are known as "the same group". Although one surah may be in the same group with different surahs in various ways, this itself not only does not pose a challenge to the process of these studies, but can also indicate the high potential of the Qur'an in meaning. This study examines the connections of Surah Fath with Surah Nuh, Qadr, and Kawthar, all of which begin with the expression "Ina (meaning indeed)", using a descriptive-analytical method. The findings of the study suggest that there are different types of structural and content connections between these surahs, including good beginning, saj’e, common tone and rhythm, common themes and purpose and they have similar verses in terms of form and content, which strengthens their network connection. Some of the findings of this study are providing the context for better understanding of these surahs of the same group, the better recognition and explanation of the textual structure of the Qur'an, providing the context for expanding the methods of interpreting the Qur'an to the Qur'an and finding similarities in the verses

The fourth verse of Sūrat al-Balad, about which various viewpoints have been brought up by commentators in its interpretation and by translators in its Persian translation, is a polysemic verse. The meaning of polysemy in the verse is not the same as ambiguity of meaning that occurs without the intention of the speaker; rather, it indicates the power and wisdom of God in choosing words and combinations that express multiple meanings at the same time and all meanings have also been intended by Him. With the aim of examining the interpretation and translation of the fourth verse of Sūrat al-Balad, the present research has premised the polysemic feature in it. Understanding and a desirable translation of the verse necessitates knowing the applied words, the juxtaposition relationship in the verse as well as the ambience of the sūrah. The present article, which is carried out with a descriptive-analytical method, comes to the conclusion that two meanings can be understood from the verse as it is intended by the Lord, which is reflected in the Persian translation of the verse, will be a parallel application of words due to the impossibility of one-to-one (one word for one word) making equivalents.

The present study, using the " Conceptual Blending Theory" which is one of the latest theories of "cognitive linguistics", seeks to explain the conceptual metaphors used about the "Quran" in sermon 198. For this purpose, four metaphorical phrases from this sermon were selected, and using the four-space pattern, the stages of meaning creation were depicted. The findings of the study show that the words "sea", "strong building", "healing" and "shield", which have been used to describe the Qur'an in the source area, and play a precise explanatory role in the metaphorical understanding of the destination area (the word of the Quran), and from this through a new reading, novel points can be inferred. The findings indicate that Imam (a.s.) had a comprehensive insight by using these phrases and the application of this theory can open new horizons in explaining the metaphorical concepts of Nahj al-Balagha.

In order to benefit from hadiths, as one of the major sources of religious knowledge, it is necessary to know about the biographical and scholastic identities of the narrators of those hadiths. As a matter of fact, investigating the scholastic status of a narrator should be preceded by gaining biographical knowledge about him. To this end, valuable attempts have been made to extract any possible information about hadith narrators and organize it into unified datasets. This can help researchers detect why a given narrator has been mentioned with different names or titles. Through a descriptive-analytical method, this research delves into hadith sources and biographies to detect why a narrator is sometimes referred to with numerous names or titles. As the results of the study show, the main factors in this regard are the deliberate misspelling or mispronunciation of names, disparity of names, differences among biographical and hadith sources, existence of confusable names and titles, brevity of the lists of narrators, conciseness of names, and deliberate multiplication of names.

Writing about the coherence and continuity of the text of the Qurʾān goes back to the distant past in the thought of the Muslim Qurʾānic scholars. In spite of the general belief of the Western Qurʾānic scholars in the dispersion of the Qurʾānic text, in the modern era, a group of them, relying on literary and linguistic knowledge, have sought to prove the coherence and continuity of this holy text in the form of the theory of symmetrical order. The present descriptive-analytical research article examined the approach taken by Raymond Farrin, a contemporary Qurʾānic scholar. He proves the structural coherence of Surah al-Baqarah within a literary approach. This article first introduces the concept of symmetrical order and then expresses Raymond Frein's view on the order of Surah Al-Baqarah and reviews it. Raymond Farrin divides Surah Al-Baqarah into nine parts and inversely establishes some links between the parts of the surah and presents a general and comprehensive model of the relationship between the parts of the surah. Among the criticisms laid against his work we can point out the lack of mention of the basis of division, presenting wrong interpretations of Surah Al-Baqarah, the defectiveness of some of the internal structures of Surah Al-Baqarah, the inability to place the final eleven ayahs of section C' in the overall structure of the surah, the insufficiency of the evidence of symmetry between the sections. This research, among others, proved the regular structure of Surah Al-Baqarah in the form of the theory of symmetrical order, which shows that Surah Al-Baqarah is coherent and each ayah is placed exactly where it should.

Tasnīm written by Javādī Āmolī is considered one of the ijtihādī interpretations of the Qurʾān. Javādī Amolī in this work, following his teacher Sayyid Muḥammad Ḥusayn Ṭabāṭabāyī, he often used the method of Tafsīr al-Qurʾān bil-Qurʾān. Al-Fakhr al-Rāzī's interpretation, Mafātīḥ al-Ghayb is also one of the famous interpretations of the Qurʾān among Sunnī Muslims. These two interpretations are based on two different intellectual and theological systems. However, in different places of Tasnīm, we see different confrontations between Javādī Āmolī and al-Fakhr al-Rāzī's opinions. Among these cases is al-Fakhr al-Rāzī's opinion in the interpretation of Āya al-Wilāya, which is extensively criticized in Tasnīm. In this study, we want to methodologically examine Tasnīm's criticisms about al-Fakhr al-Rāzī's interpretation of Aya al-Wilāya. It is aimed to defend the hypothesis that Javādi Āmolī's main methods of criticizing al-Fakhr al-Rāzī's interpretive opinions are based on the rules of understanding the text.

Understanding hadiths requires correct and theoretical method, which is called Fiqh al-Hadith. Comprehending the texts of hadiths without a proper method and correct foundations will result in wrong understanding. In order to avoid this fault, Islamic scholars have compiled the bases and rules of correct understanding of the Holy Qur'an and hadiths. Many of these rules have been revealed in jurisprudential discussions, and their extraction could make us familiar with the method, rules and foundations of fiqh al-hadith. One of those matters is the book of "Kitab al-Salat" by Sheikh Abdolkarim Haeri. Considering the scholastic character of the author and the importance of his work, in order to understand the hadith, this paper, with a descriptive-analytical method, has been compiled. The result shows that the author conform the regulated rules to understand the religious objective. In fiqh al-hadith, he tries to present the religious statements by proving the context, gathering the texts and statements in a methodical and comprehensive way, and understanding the text meaning.

Most Western thinkers believe that the content of the Qurʾan is discrete, but some thinkers have not accepted this consensus and have tried to prove the structural coherence of the Qurʾanic text. For example, drawing on the theory of symmetrical order, Javad Anwar Qureshi, a contemporary Qurʾanic scholar, analyzes the rhetoric of Surah Yusuf. The present article examines the approach proposed by him by adopting the descriptive-analytical method. The idea of ​​symmetrical order shows that the text of the Qurʾan is coherent and each ayah is in its right place. This article first introduces the concept of symmetrical order and then describes the complete order of Surah Yusuf from Javad Anwar Qureshi's point of view. Anwar Qureshi divides Surah Yusuf into twenty one parts and establishes a relationship between the parts of the surah in an inverse way and presents a general and inclusive model of the relationship between the parts of the surah. He believes that the dream of the king of Egypt as the eleventh part is at the center of the structure of Surah Yusuf and the last ten sections of Surah Yusuf are a re-emergence of the first ten sections. The criticisms of his work include not mentioning the pricinples of division and confusion in the division of ayahs. One of the results of this research is the proof of the regular structure of Surah Yusuf based on the theory of symmetrical order.

One of the types of Quranology in recent decades among Orientalists and Muslims is new research in recognizing new areas of the order of the Holy Quran. In this regard, research based on symmetric order has been able to occupy a good position in this regard. The present article, using a descriptive-analytical method, will examine the approach of "Raymond Farrin", a contemporary Quran researcher. Relying on the theory of symmetrical order, he analyzes the rhetoric of Surah Yusuf. This article first introduces the concept of symmetrical order and then expresses Raymond Farrin's view on the order of Surah Yusuf and reviews it. Raymond Farrin divides Surah Yusuf into eleven sections and establishes an inverse relationship between the sections of the Surah and presents a general and comprehensive model of the relationship between the sections of the Surah. Among the criticisms of his work; We can not mention the principles of division and misinterpretations of Surah Yusuf, such as the negativity of the soul, Yusuf's inclination towards Zulaikha, and the imprisonment of the thief of the King's Cup. One of the results of this research is proving the regular structure of Surah Yusuf

Social capital in each and every society has its origin in historical experiences and is a function of temporal and spatial situation. Among the most important factors in social capital are social norms, which fall within the scope of sociology. Social norms are rules of behavior used in social interactions and relations and emanate from opinions, beliefs, and social values. Through the analytic-descriptive method, the present article tries to examine mechanisms of institutionalization of social norms from the standpoint of Imam Ali (PBUH). Research findings show that in his view the most important traits of individuals in society that engender institutionalization of social norms are justice of norms, harmony and alignment of norms with essential human needs, sustainability of norms, righteousness, coherence of norms, social awareness and avoidance of individualism, acceptance of reference groups, self-control, otherworldliness, belief in divine monitoring, moral sense, belief in essential dignity of human beings, and spiritualism. Localization and Islamization of the ways of institutionalizing norms in Islamic society can be referred to as the results of the research.

The ultimate goal of medical science is to ensure the health and continuity of human life, but during the work process, sometimes the instrumental use of organs and joints and distortion of the natural structure of human beings, human dignity is violated, which is considered an atom of insult. This issue has been compiled with the aim of investigating the phenomenon of insult in the field of Medical field from the perspective of Islamic teachings.

The present study was conducted by descriptive-analytical method and the required information was collected using valid and first-hand documents and by classifying and analyzing the information, the content was analyzed.

The instrumental use of the practice of simulation and the transformation of human beings from the science of simulation into a commodity violates human dignity and personality. Abortion at any stage of human creation violates the requirements of human dignity (right to life and health). According to narrative and rational arguments, none of the types of murder is permissible and the dismantling of human life is against human nature and dignity. According to new medical knowledge, brain death is the real death and the use of patients' bodies is compatible with human dignity.

Distortion in the natural process and distorting the inherent dignity and its accessories in human beings as a divine gift and their instrumental use causes the human status to be degraded to the animal stage, which are considered as an example of insult. In the field of medical (simulation, abortion, murder and brain death), any action that is considered as the use of human tools is a violation of human dignity and its accessories (right to life and health) and has caused human dignity, which is an example. The atom is considered an insult.

The first six verses in Surah al-Mursalāt are examples of verses from which the commentators have understood different meanings. It seems that the type of selection and arrangement of words in these verses has made it difficult to understand the meaning; a difficulty that the previous and subsequent contexts of the verses do not diminish, and this issue has led many commentators to understand an example of it. The argument of some other commentators who have chosen the approach of leaving a specific example is based solely on the application of these verses. The present article uses a descriptive-analytical method by explaining the opinions and arguments of commentators, relying on the interpretation of the Qur'an to the Qur'an and counting the narrations, presents the preferred view in not being exclusive to an example. Also evaluate the selected view by explaining the context of the verses and determining the purpose of Surah al-Mursalāt. The result of the reasons is that the limitation of the six verses on a single instance reduces the semantic meaning of the words used in the verses. Therefore, it seems that the verses under study include several examples, which are: Riyah, angels, verses, prophets and spiritual successors.

One of the most important components of coherent understanding of the Qur’ānic semantic system is correct knowledge of a chapter as the main component of this systematic structure. The complex connecting network of the beginning, body, and ending of a text indicates its hidden semantic layers. In particular, the conceptual chain of the beginning and ending plays an important role in providing a summary of the meanings to audience. In this regard, this article seeks to answer how it is possible to understand the harmony and systematics governing structure of a chapter by examining the elements of the beginning and the ending. It is inspired by the fractal schema which highlights the role of meaningful repetition of self-similar components in creating the main structure of a coordinated design. Indeed, the analysis of intra-sectoral verbal-semantic evidences leads to a coherent reading of the concepts of a chapter. As a case-study, the interconnected structure governing the components of the beginning and the ending of the Spider chapter, through the conceptual chain of jihād, can be received in two levels of jihād for truth and jihād for oneself. In addition, mentioning the effects of choosing faith and guidance or not choosing them, which leads to the formation of believer and infidel groups, and the destiny of each of these two groups of the people related to the divine messengers are considered the interconnected space of the Spider chapter.

Among the interdisciplinary studies of the Holy Quran, there are studies in which an attempt is made to recognize the linguistic layer of the Holy Quran with modern linguistic knowledge. One of the topics of Functional Linguistics is the theory of textual coherence which examines causes of coherence and coordination in the text. The present article has performed these studies on Surah Al-Hujurat using analytical-descriptive method. The research findings show that the tools that create textual coherence in this Surah are divided into three categories: lexical factor, grammatical factor and linking factor. The most important unifying factor in this surah is the lexical factor, among which, the word "Allah" with 27 times and the word "Messenger" with 5 repetitions has the main role in the surah. The results of this research include the development of linguistic methods in the knowledge of the appropriateness of Quranic verses, as well as responding to Orientalists' doubts about the inconsistency and multiplicity of the text of Quranic suras and also providing a method for finding the thematic axis of Quranic suras.

One of the models for explaining the structure of the language of the Holy Quran is the "pair system / sura pairs". . Among the contemporary Quran scholars who have addressed this view is Amin Ahsan Islahi, one of the contemporary commentators on the Indian subcontinent. The present article has been organized in an analytical-critical way with the aim of answering the question of how much this view can be considered in Quranology. To achieve this goal, this view was critiqued using the example of violation method. Accordingly, since Amin Ahsan has considered the corelation of Surah Najm with the previous Surah, ie the Surah, the present study has examined the relationship between Surah Najm and his later Surah, Qamar, in order to use its findings in examining the Islahi view. . The findings of the study pointed to the confirmation of part of the islahi view, in the sense that one of the patterns of neighborly relations between the chapters of the Holy Quran, as Islah stated, is the complementarity of the two chapters. Because such a situation was also observed in connection with the two surahs of Najm and Qamar, so that these two surahs semantically mean the subject of "receiving and communicating revelation"view, there is a strong connection between Surah Najm and its next surah, Surah Qamar, so in determining whether Surah Are they married to the previous or next neighboring surah? This system should be redesigned with careful research on the text of the Holy Quran.