جستجوی مقالات مرتبط با کلیدواژه "انس با قرآن" در نشریات گروه "علوم انسانی"

Tafsir means the discovery of the text of divine verses, which is one of the courses of Islamic education that are taught in universities. This course directly connects man with the word of God and is very influential in human life. The main goal of the current research is to achieve the desired teaching of the interpretation course. This research is based on foundational data and through coding. The field of study is the students of Farhangian University of Semnan province. The sample includes two classroom groups of interpretation lessons. Sampling was done in a targeted manner and the sample size was 50 people and interviews were conducted. Data analysis was done through open coding, axial coding and selective coding and a paradigm model was designed. The results of the research show that the most important factors affecting the interpretation class are the eloquence and eloquence of the verses of the Qur'an, belief in monotheism and the principles of religion, interest in the interpretation lesson, the integration of this lesson with everyday life; He mentioned the role of the contextual factors of the professor's fluent and engaging expression, the favorable scientific conditions of the professor, the selection of good content for teaching, cultural factors, social factors, technological factors, and attractiveness factors. In the meantime, there are strategies such as carrying the Quran with you, implementing teaching skills for the class, encouraging and persuading with different methods, reciting the verse by students, using appropriate facilities, involving students and using discussion methods, creating motivation by asking questions and Doubts are effective documentation.

The Holy Quran serves as the ultimate guide for humanity and stands as the sole celestial text that remains unaltered. It leads individuals toward the most reliable path. It is clear that the potential to derive guidance from this divine scripture is attainable through persistent and ongoing interaction with it. The initial step in this interaction is the recitation of the Quran. In this regard, the Noble Prophet Mohammad (peace be upon him and his progeny) and the revered Ahl al-Bayt (peace be upon them) have provided numerous recommendations. Various dimensions of Quranic recitation merit investigation, particularly the frequency of recitation, or the volume of the Quran that is read. Since reading the Quran constitutes one of the fundamental responsibilities of every believer in this life-affirming text, the inquiry into the appropriate daily reading amount is of considerable significance and concern for all individuals. This study utilizes a descriptive-analytical approach, examining narrations from both Sunni and Shia traditions. Furthermore, insights from the official website of the Supreme Leader have been gathered and documented. The results of this research reveal that, according to the views of the Noble Prophet Mohammad (peace be upon him and his progenyt) and his esteemed Ahl al-Bayt (peace be upon them), the daily and consistent recitation of the Quran, to the extent of one’s ability and circumstances, is an obligation for every Muslim. Nevertheless, the quality of Quranic recitation holds greater importance than its quantity. Quality encompasses the accurate pronunciation of Quranic words, adherence to proper pauses and beginnings, and, most crucially, reflection on its meanings. Additionally, factors such as the timing and setting of recitation also influence the volume of Quranic reading. This article further illustrates that the Supreme Leader's statements on these matters are corroborated by authentic narrations.

According to religious teachings, reciting the Holy Quran has various effects on various aspects of human life. Discovering and deducing these effects from religious sources play a crucial role in promoting and fostering the culture of Quranic recitation in society. Ayatollah Khamenei, a prominent Islamic scholar, has shown particular interest in both promoting the culture of Quranic recitation and exploring its effects. In numerous speeches and sessions held during his leadership, he has emphasized the special importance of Quranic recitation, introducing desirable recitation aligned with Islamic standards and enumerating its criteria and individual and social impacts. This article employs a documentary method with an analytical and descriptive approach to examine the impact of Quranic recitation on human life from the viewpoint of Imam Khamenei. One of the research findings is that, according to him, “the best recitation” is one that not only affects the individual but also proves influential on the listeners. “Submission and humility of hearts,” “greater affinity with the Quran,” “deepening of spiritual essence,” “assistance to contemplation,” “increase in insight,” “worldly and otherworldly happiness of humans,” and “enhancement of faith” are among the individual effects. Social effects include “solving social problems and challenges,” “laying the groundwork for implementing Quranic teachings,” “attracting non-Muslims,” and “uniting Islamic countries.”.

Abrahamic religions, including Judaism, Christianity, and Islam, possess sacred scriptures like the Torah, the Gospel, and the Quran, respectively. These religions claim to provide guidance to humanity, aiming for righteousness, happiness, and spiritual fulfillment. The teachings of these sacred scriptures have profound impacts on individuals and societies, influencing spiritual, emotional, moral, and social aspects of life. This article aims to delve into the individual and societal effects of the Torah and the Gospel while exploring the influence of affinity with the Quran, as emphasized by Imam Khamenei. Using a descriptive-analytical approach, the author examines how reading the Torah and the Gospel, along with affinity with the Quran, affects individuals and communities, as viewed through the lens of Imam Khamenei. The research findings reveal that affinity with the Quran brings about spiritual closeness to God, continuous devotion to the Quran, and serves as a path to salvation and happiness. Additionally, it promotes a virtuous life and has social benefits such as increased knowledge, moral integrity, Islamic revival, and the ability to overcome dominant powers.

In some ways, youth is the best period of human life and just as the foundation of many material and spiritual perfections takes place in this period, the beginning of many material and spiritual deviations of man also begins in this period. Therefore, the correct upbringing of youth is of great importance and in the meantime, Anas plays a unique role in the growth and prosperity of young people with the Qur'an and its sublime teachings. This research is a descriptive and analytical method and aims to take a step towards better education of young people by expressing the effects of Anas and Quran on the mental health of young people In order to reduce the abandonment of the Qur'an among the youth, and to prepare them for their material and spiritual perfection by creating their mental health.

The Holy Quran contains guidelines and commands that needs to be implemented in the society in some stages so that in the end, after passing the steps, the objectivity of the Quranic society can be discussed. According to the Supreme Leader, with the formation of the Qur'anic society, in addition to the fact that many of the problems and difficulties in the society are easily solved, one of the circles of Islamic civilization is also formed. Also, for the realization of such a society, there must be a movement of permanent intimacy with the Qur'an. Therefore, in his speeches, the Supreme Leader has always spoken about the necessity for Qur'anic sovereignty in society, and accordingly, he mentions the steps to become intimate with the Qur'an in order to create a Qur'anic society. Through library and documentary research this study has explained the steps of intimacy with the Qur'an in his opinion after extracting the statements of the Supreme Leader through grounded theory and content analysis method. It was concluded that from his point of view, it is necessary for the absolute Qur'anic sovereignty over society to pass four stages: Familiarity with the Holy Qur'an:Reciting the Qur'an; Reflection and Contemplation on the Qur'an; And finally, the implementation of the previous steps that lead to the realization of the civilizationcreator Qur'anic society.

The purpose of this research is to investigate the role of being accustomed to Quran in creating social capital among students of University of Tabriz.

The current research is a descriptive-cross-sectional one with a survey method. The statistical population included all students of University of Tabriz with 378 students who are selected based on Cochran's formula and by simple random sampling.

Based on the findings of the research, the amount of social capital and familiarity with the Quran of the respondents was medium to high. The value of Pearson's correlation coefficient between the two variables of social capital and familiarity with Quran was (0.499), which was significant at the 99% confidence level.

The results of the research indicate that the value of Pearson's correlation coefficient between social capital variables and its dimensions with the variable of familiarity with the Qur'an was positive and significant at the 99% confidence level, also through the increase in the level of familiarity with the Quran among students, the amount of their social capital has also increased.

Spiritual well-being from the Qur'an's point of view is actually the servant's relationship with God, and in the shadow of this spiritual relationship, man attains true peace and is freed from adversities and worries. Therefore, this research has been conducted with the aim of investigating the relationship between human beings and the Qur'an and spiritual well-being.The current research is descriptive-cross-sectional. The statistical population includes all students of Tabriz University in the academic year of 1401-1400, of which 378 were selected based on Cochran's formula and by simple random sampling. The research tool is Anas standard questionnaire with Quran and spiritual well-being questionnaire Palotzin and Wallison (1983). Also, the data were analyzed by t-test, one-way analysis of variance, Pearson correlation coefficient and linear regression and by SPSS 25 software. The results of the research indicate that the level of spiritual well-being and the level of familiarity with the Quran among students is medium to high. Also, the value of Pearson's correlation coefficient between spiritual well-being variables and its dimensions (existential well-being and religious well-being) with the variable of intimacy with the Qur'an is a positive and significant relationship at the 99% confidence level. Also

According to verses and hadiths, familiarity with the Holy Qur'an lays the foundation for the education of individuals and society based on the teachings of revelation. Achieving this goal requires tools and preconditions, the lack of which can have the opposite effect on humans. Therefore, the Infallibles (AS) have paid attention to this important issue and have made valuable statements in this regard, among which is the prayer of 42 Sahifa Sajjadieh entitled the prayer for the end of the Qur'an. In this research, using thematic analysis method and with two quantitative and qualitative approaches in three stages of analyzing, explaining and combining the text, to extract the basic, organizing and comprehensive themes of Imam Sajjad (AS) Quran recitation prayer and the solutions proposed in This prayer should be explained from the perspective of that Imam in order to discover a comprehensive pattern of familiarity with the Holy Quran. The research findings show that from the point of view of Imam Sajjad (AS), familiarity with the Qur'an requires accessories that, if they exist, will bring effects and results both in this world and in the hereafter for human beings. The most important tools of familiarity with the Qur'an are: knowing the attributes of the Qur'an, recognizing the effects of following the Qur'an, knowing the conditions of using the Qur'an, knowing the basics of familiarity with the Qur'an, knowing the true interpreters of the Qur'an, praying for the Holy Prophet (PBUH) and following the Holy Prophet (PBUH). At the end of this article, a comprehensive model of familiarity with the Qur'an from the perspective of Imam Sajjad (AS) is drawn.

Familiarity with the Quran is an uninterrupted companionship with the Quran; It means learning, memorizing, understanding, and even practicing the Quran. It is achieved when the result is a change in the behavior and performance of the individual and, accordingly, the society; It means that a person should be influenced by the Quran, and then it influences the society. The way to get out of the current situation and move towards a Quranic society is that the angle of looking at the Quran should be practical and problem-oriented, and educational administrators should move towards in-depth education and problem-solving; In such a way that a person feels the Quran as a solving instrument in his life. Also, universities and other institutions in Quranic affairs should take into account the composition of cultural and social works with a deepening view, so that the position of the Quran in society becomes dignified and worthy. This research, using the library and field method, has criticized the current situation of familiarity with the Quran in society and provide solutions and suggestions for its improvement

A civilization based on religious teachings is one of the keywords that has been repeatedly emphasized by the Supreme Leader. The declaration of the second step of the Islamic Revolution also speaks of establishing a new Islamic civilization. A civilization that is based on Islamic teachings must be based on the Quran, and to build such a civilization, establishing more and more familiarity with the Quran is one of the undeniable conditions. Memorizing the Quran is one of the most important methods of learning the Holy Quran, which has a lot of effects. This article seeks to enumerate the effects of memorizing the Quran by descriptive-analytical method and examines its role in the formation of Islamic civilization. The results indicate that memorizing the Quran has a great impact on self-improvement, family pedagogy and community pedagogy and therefore plays an effective role in civilization. In this article, a few examples of individual and social effects of memorizing the Quran are mentioned.

The Quran is a book of human guidance and happiness, and in order to benefit from Quranic guidance, one must become acquainted with it. The Supreme Leader, as a great jurist and religious guide and a great teacher of the Quran, has placed great emphasis on being acquainted with the Quran. This article, which is prepared with descriptive-analytical method and focusing on the statements of the Supreme Leader, seeks to explain His Holiness’s view on the Quran, its stages and effects. Accompanying the Quran, looking at the Quran, listening to the recitation of the Quran, reading the Quran, memorizing the Quran, pondering the meanings and concepts of the verses, following the instructions of the Quran are among the stages of familiarity with the Quran that the Supreme Leader has emphasized. Also creating fear, increasing faith, removing rust from the heart, the descent of calm and divine mercy, being kept from the evil of Satan, restraining human-being from sin, getting red of sedition, prosperity and salvation, following the teachings of the Quran and promoting Quranic culture in society are among the effects of getting acquaintance with the Quran from the perspective of the Supreme Leader.

One of the obstacles to understanding and practicing the teachings of the Quran is to be far from this divine book as the several strategies have been put forward by the Islamic scholars and by practicing these strategies, returning back to Quran will be happened in its real meaning. Cognition of the Quran and realizing its humanizing teachings is the desire of every monotheistic believer. From the point of view of narrations, familiarity with the Quran is one of the ways in which the cognition of the Quran can be achieved as widely as possible. The Supreme Leader of the Revolution has placed great emphasis on getting acquaintance with the Quran in presenting solutions for returning to the Quran, and has considered one of the most important ways to return to the Quran to get acquaintance with the divine word. Using descriptive-analytical method and using library resources, this research seeks to provide solutions for familiarity with the Quran in the thought of the Supreme Leader. The results of the research indicate that His Holiness’s strategies for learning the Quran are: reciting the Quran, looking at the Quran, listening to the Quran, memorizing the Quran, translating the Quran, contemplating the Quran, being the addressee of the Quran, practicing the Quran and benefiting from the guidance of the Quran.

The Holy Quran contains guidelines and commands that needs to be implemented in the society in some stages so that in the end, after passing the steps, the objectivity of the Quranic society can be discussed. According to the Supreme Leader, with the formation of the Qur'anic society, in addition to the fact that many of the problems and difficulties in the society are easily solved, one of the circles of Islamic civilization is also formed. Also, for the realization of such a society, there must be a movement of permanent intimacy with the Qur'an. Therefore, in his speeches, the Supreme Leader has always spoken about the necessity for Qur'anic sovereignty in society, and accordingly, he mentions the steps to become intimate with the Qur'an in order to create a Qur'anic society. Through library and documentary research this study has explained the steps of intimacy with the Qur'an in his opinion after extracting the statements of the Supreme Leader through grounded theory and content analysis method. It was concluded that from his point of view, it is necessary for the absolute Qur'anic sovereignty over society to pass four stages: Familiarity with the Holy Qur'an:Reciting the Qur'an; Reflection and Contemplation on the Qur'an; And finally, the implementation of the previous steps that lead to the realization of the civilizationcreator Qur'anic society.

God has revealed only one Qur’an to guide the whole people of the world, obliging them to contemplate in the Qur’anic verses, whether it be thematic or in accordance with the revelation order. Some researchers believe that the thematic reflection and research of the Qur’an is exclusively the duty of specialized scholars and exegetes. Examining the traditions of the Imams (PBUTH), the present paper points to the multi levels of the Qur’anic teachings and then enumerates the evidences of the understandability of the Qur’an by every individual. It verifies the possibility of thematic reflection on the Qur’anic verses by a non-expert, regarding the goal of the Qur’an revelation, namely guiding the general public, and the duty of all to contemplate in its verses. Constant close connection to Qur’anic verses by the reciter increases his/her encyclopedic knowledge and enables him/her to benefit from thematic contemplation of appearance of the Qur’an, by the aid of Qur’anic soft wares, as well as keywords and thematic searches in Qur’anic lexicons. Promotion of proper thematic reflection among the general public will facilitate the implementation of this universal duty.

The present study aims at comparing the effect of pre-school education on associating with the Quran among novices in Maktab al-Quran and other pre-school centers. The research method was causal-comparative and the statistical society composed of novices in Maktab al-Quran and other pre-school centers. The sampling method was multi-stage cluster sampling and the measuring tool was the test of Quranic growth or the performance in various activities related to association with the Quran. The analysis method was T-test. The findings of the research showed that the performance of association with the Quran including comprehending Quranic stories (video format), comprehending Quranic concepts, memorizing Quranic chapters, translating Quranic teachings and reading the Quran among the novices in Maktab la-Quran was meaningfully different from those of other pre-school centers, and the highest averages were for the novices in Maktab al-Quran. The performance of association with the Quran among the novices in Maktab al-Quran was better than other pre-school centers.

Familiarity (ouns) with the Quran is a concept widely used in Islamic culture and has been emphasized in many traditions. Familiarity with the Quran has many manifestations, including recitation, maintenance and understanding of concepts, however none of them can explain the true meaning of familiarity with the Quran. This article examines the true meaning of the familiarity with the Quran through the emphasis on the literal meaning of this term, and means the familiarity with the Quran in the sense of relax in the presence of the Quran. Then, in the following, has describes the most important works of the familiarity with the Quran through verses and narratives.

Today's youths and teenagers are far from the religion and Quran compared to two decades ago. The reason of the youth's evolution is the society's evolution. The values are replaced with luxurious life; thus it is not clear that how the friendship of youths and teenagers with Quran will cause psychic health. The aim of the present paper is to find out the answer to this question from Quran verses and traditions point of view. The important concepts in this paper are Quran, health, insight, psychic health, psycho in Quran and hadith, youths and teenagers, youths and Quran and friendship with Quran.