gholamhossein arabi

Tajassumi a`mal is one of the topics discussed in different fields of Islamic sciences and philosophy. One of the Qur'anic surahs in which tajassumi a`mal is reflected is the surah Zilzal, which, despite the fact that it has only eight verses, raises important issues regarding the Hereafter, and tajassumi a`mal as one of the most important. According to the differences of opinions that exist in the commentators' and philosophers' views about the verses of the topic, the present research with descriptive-analytical method seeks to explain, criticize and reconcile the views raised in the field in the verses of this chapter. Preceeding researches have only explained the discussion in the works of Islamic thinkers in a fragmentary way, and there may not be found any comparison between commentators and philosophers. The current research is a comprehensive comparative study in this field. As understood by the study, most of the commentators have taken the verses of the Surah to mean the punishment of actions, but in the fourth century, Tabari, in his comprehensive commentary of Al-Bayan - which dealt with various views - addressed the issue of tajassumi a`mal and awareness of good and evil deeds as well. In the 11th century, Mulla Sadra used it to mean tajassumi a`mal. Some Sunni commentators have also mentioned this issue. Some Shiites of recent centuries such as: Naraqi, Allameh Tabataba`i, Sha`rani and Sadeqi Tehrani have taken it as tajassumi a`mal.

his article provides a comprehensive analysis of the immaterial dimensions of humanity as presented in the Quran, including rūḥ (spirit), nafs (self), qalb (heart), fuʾād (inner heart), ʿaql (intellect), lubb (pure intellect), samʿ (hearing), baṣar (sight), and fiṭra (innate nature). The central question is whether these concepts refer to a singular reality or represent distinct and independent dimensions of human existence. Relying on Quranic verses and drawing from exegetical and philosophical texts, the authors aim to clarify the functional roles of each dimension and distinguish their conceptual and operational differences. The research methodology is based on conceptual and comparative analysis, using interpretative and philosophical sources to define each term and its functions. The findings indicate that while these dimensions are interconnected, they maintain independent meanings and functions. The rūḥ, as the most significant metaphysical aspect of humanity, is described as the source of life, connection to the unseen, and human immortality. The nafs manages the body and is susceptible to purification or deviation. The qalb acts as the center of spiritual perception and divine testing. The fuʾād is identified as a locus of stabilization and solace during challenging times, as well as a medium for intuitive awareness. The ʿaql and lubb are tools for discerning truths and providing moral guidance. The samʿ and baṣar, beyond sensory perception, are instruments for spiritual understanding and recognizing divine signs. Lastly, the fiṭra is portrayed as the innate human inclination toward monotheism, truth-seeking, and morality. The primary contribution of this study lies in elucidating the distinctions and connections among these dimensions, enhancing the understanding of human spiritual identity and its immaterial functions. The research underscores the importance of accurately interpreting these concepts for a correct understanding of Quranic verses.

In traditions, there have been various valuations for human actions and deeds in individual and social domains as well as in roles such as father, mother, child, husband and wife. The main question of the research is that when the value of family-oriented actions in traditions- for example, the value of being a good wife is equal to fight for God- lead to how many types can it be divided into and what effect does its use have on family consolidation? Based on the method of tradition content analysis and typology, at least ten types of valuing actions were identified. The results show that every individual and social righteous deed in the family has a special value and impact, which with the tradition typology, the value of actions and then belief and faith in the identified types of the family will be warm and everlasting.

In the verse 125 of Surah Nahl, Almighty God has explained the types of calling to truth. Wisdom, good preaching and good argument are three types of calling to the truth. The main question of this article is: How the types of calling to truth are used in the verses of the Holy Qur'an? After analyzing verse 125 of Surah Nahl, this article has analyzed these ways in Surah Al-Baqarah as an example based on the survey and descriptive method and has recounted some examples of verses containing wisdom, good preaching, and good argument. The present study shows that the types of calling to the truth can be applied not only in Surah Baqarah, but in all the verses of the Holy Quran. It seems that these methods are used in all the surahs and verses of the Holy Quran. It is very effective to pay attention to the methods of calling to the right and their application in religious communication and propaganda.

Understanding the literal meaning of words and realizing every single word of the verses of the Qur’an is one of the basic premises of understanding of the Qur’an and its interpretation. Due to its importance, many writings have been written on this subject since the beginning of Islam. But do we know prophet Muhammad (P.B.U.H), and the infallible Imams are the first, best, and most authentic interpreters of the Qur’an and they have spoken occasionally in particular and sometimes on different events about the Qur’anic words. Therefore, referring to resources that have been collected traditions pertain to explanation and interpretation Qur’anic words would be effective and clarify the interpretation of the verses. In this article, the words “infallibility” and “piety” are cited as an example, and for the rest of the surah’s words, a summary of the article is given, and at the end of the article a summary of the examination of all the important surah’s words is given in a table.

As the most influential Salafi scholar, Ibn Taymiyyah holds particular views with regard to Quranic exegesis. Extensive publications have been published about the foundations of his views. Yet, no research has been carried out about his literary foundations in exegesis. In the present study, the most important literary foundations of Ibn Taymiyyah in Quranic exegesis were explicated and critiqued to show that 'denial of trope' is the most important basis in the exegetic view of Ibn Taymiyyah. The reasons why Ibn Taymiyyah denies trope are: no mention of trope in the words of the companions and followers and salafi ulema, the lack of a comprehensive definition of trope, the denial of the creation of words and the claim for the banning nature of the language, the absence of proper signs for the recognition of truth versus trope and finally the denial of trope usages. Additionally, other exegetic foundations of Ibn Taymmiyah addressed in this study are: non-emphasizable feature of trope, the necessity of conflicts for references, the denial of eternal negation for “Lan” (literally 'will not'), not using letters instead of each other and the alteration of idioms and proverbs.