جستجوی مقالات مرتبط با کلیدواژه « تفسیر قرآن کریم » در نشریات گروه « علوم انسانی »

Causality" is one of the fundamental relationships with an important role in various religious and epistemological fields. In the analysis of causal chains in the Qur'an, several semantic principles are proposed, such as the principle of causal windows. According to this principle, various causal relationships are provided in different verses in relation to a causal chain, and a specific part of a path or process is in the focus of attention. In the cognitive interpretation of the Divine Word, investigating the way of forming causal chains are formed in the language of the Qur'an and openness of the windows of attention towards its insightful teachings and valuable visions, presents the most valuable semantic subtleties before the audience. The present article tries to find a methodical structure for categorizing the causal relationships in the interpretation of the verses of "loan" and a novel image of the Divine Purpose in the use of the attributive statement of "loan to God" according to the perspective of commentators and the principle of causal windows. The resulting approaches indicate the existence of a causal relationship between the valuable and optional human actions with the desirable human perfection. The causal chain in the interpretation of the verses of "loan" can be divided into two categories: one is the chain of causes that shape the belief-practical orientations of man, such as: faith in God and His Messenger, piety, faith in God, fighting in the way of God, fighting against greed and ... Second, the causality of God on the reward of the loan: the chain of unlimited rewards for the "loan" has been stated, which, by creating motivation, guides the believing and pious person to perform good deeds; rewards such as: "forgiveness of sins", "good reward", "great salvation".

Isfahan has long been the cradle of many scholars, narrators and commentators. The efforts and thinking of these thinkers have made Isfahan a school and an influential school in Islamic sciences over other schools. Among these, the interpretive school of Isfahan and the commentators named after it are worthy of analysis and study. Isfahani leading commentators are divided into three periods: early, Safavid and contemporary, and are divided into two types: rationalists and Akhbaris. This research has refined and analyzed the basics in a library method, matching them with each other and clarifying its hidden angles. In expressing the principles of Isfahan Interpretive School; Quranic, narrative, literary, principled, theological, philosophical, intellectual and moral, mystical, individual and group principles were stated. The Qur'anic principles of Isfahani commentators are common and in the principles of narration, some have been highly positivist and the intensity and weakness of the use of narrations in their interpretations has caused differences in their narrative principles.Some rationalist and news commentators have an intuitive nature and have interpreted the verses based on esoteric intuition and mystical view, and on the contrary, some have not had a mystical view and reject these principles.

Exegetical studies have expanded greatly over four decades after the foundation of the Islamic Republic. By analyzing the historical and social conditions of this period and existing discourses, this paper aims to deal with the flowology of interpretive studies. So, in Iran's cultural context, two exegetical flows were identified, each of which includes different groups. The first is based on "the sameness of the religion and politics" discourse. This flow believes in this discourse's components, namely "the necessity of the clergies' involvement in the politics", "guardianship of Wilāyat-e faqīh (the Islamic jurist)", and "comprehensiveness of the Quranic rules" and interprets the Quran according to them. The second is a flow that has interpreted the Quran without any consideration or bias toward the mentioned discourse and its components. The theoretical framework of this study is "the reception theory" which emphasizes the role of the interpreter and his historical and social situation in the text interpretation. The results show that in the first exegetical flow that is the advocate of "the sameness of the religion and politics" discourse, different interpretations have been written with philosophical, rational, social, and preaching approaches. Also, the impartial interpretive flow has consisted of different ranges of interpreters with traditional, modern-traditional, the Quran sufficiency, scientific, ethical, educational, and hermeneutic attitudes.

Since the beginning of Islam, various interpretations of the Holy Qur'an have been written in various styles and methods, each of which has tried to convey the life-giving knowledge of this divine book to the people with appropriate methods of their time. In the recent century, especially after the victory of the Islamic revolution in Iran, the efforts of religious thinkers to benefit from the Holy Quran have been accompanied by reformist and social approaches, which has led to the formation of a new style in the interpretation of the Holy Quran. Among the contemporary scientific and Quranic personalities who played a very important role in the political and social currents of the Islamic Revolution of Iran and took valuable actions in the field of scientific and cultural developments, is Mohammad Reza Mahdavi Kani, because of his extensive political and social activities, unfortunately, the scientific community of the country is less familiar with his Quranic opinions and thoughts. This article shows the necessity of dealing with the works and opinions of this religious personality and his research in the field of his Quranic thoughts. In this article, tried to introduce the most important features of his style in the interpretation of the Holy Qur'an with the method of library study and descriptive analysis. The research results show that; The central issue, the presentation of important issues for research and research, the presentation of an orderly interpretation with a thematic approach, special attention to the correct translation of Quranic words, an instructive look at the history of Islam, the presentation of political and social issues in interpretation, teaching the correct method of interpreting the Quran to Audience and practical use of the Holy Quran with the aim of promoting the Islamic government is part of the most important features of Ayatollah Mahdavi Kani in the interpretation of the Holy Quran.

Analyzing the backgrounds of a commentator is the first step in examining his method of interpretation. One of the esoteric backgrounds is the minimalist or maximalist view of the interpreter in various issues. The main theme of this article is to study the areas of minimalism and maximalism that are effective in the interpretive method of the commentators of the Holy Quran. Since Quran is a text with a religious content, the contexts of minimalism and maximalism discussed in this article also look at these two characteristics - being a text and having a religious content - and do not address other issues. Therefore, in this article, religion, Sharia, text (Nosus) and exegesis as four important fields in the minimalism or maximalism of commentators has been studied with a descriptive-analytical approach and its effect on the type of understanding and interpretation of verses has been analyzed. In addition, the ways to prove that the interpreter is minimalist or maximalist are explained in each of the fields.

The Holy Qur’an brought about the formation of many sciences, including the rhetoric science (badī'). “Istiṭrād” (digression/changing the subject) is one of the arrays of the rhetoric science that, despite its long history and importance, its exact definition is not clear and its application in the Holy Qur’an has not been defined as it deserves, as such some exegetes, based on the context, denied it and failed to understand it. The question arises here as to whether through redefining Istiṭrād is it possible to provide an acceptable interpretation of the such verses? Is it possible to clarify its role in the correct interpretation and show how did the exegetes’ practice in these verses? The present research, based on the descriptive-analytical method, concludes: Istiṭrād means leaving a meaning and entry into an interesting and redundant or worthy of attention and originality meaning which is seemingly irrelevant but in fact related, and again goes back to the first meaning and content. In the exegetical terms it indicates that it has an independent identity in connection to its before and after words in the context, with which it has a thematic unity. The exegetes disagreed on how to act on it. They may be divided into four categories on the verses of Istiṭrād: absolute negation, absolute acceptance, acceptance as one of the aspects of interpretation but with different examples, and contradictions in negation and acceptance.

The narrations of the Ahl al-Bayt (as) in the interpretation of the Holy Quran are an important source for discovering the Qur'anic teachings and the true meaning of Allah Almighty of the verses. Considering the supreme position of the hadith in interpretive science, it is understood that this source has not been used properly in the interpretations of the hadith. This article tries to explain how to maximize the use of these capacities after expressing the neglected capacities in the hadiths. In this regard, the life of Ahl al-Bayt and their prays are considered as areas of Ahl al-Bayt traditions which are less well-intentioned in conventional interpretations and efforts have been made to prove their capacities by showing Compelling examples.

Questioning from methodology of approach research of interdisciplinary is a question about development which, in a systematic view and mechanism contain levels of paradigmatic basics, theoretical, conceptual model, operational and discursive level. Moreover, it would be practical in religion via comprehensive system of perception focused on growth-development, in the evolution leadership pattern in two angles of leading comprehensive science and scientific map and with converging on the principal of Velayat Faqih in religion. Furthermore, existing the growth-development expectation from religion, in other words the issue of comprehensive developing, is necessity to have methodological studies of interdisciplinary and multi string based on understanding the progress. Having no alternative, this required three levels of problem ology, theology and forthcoming till with this could utilize from methodology of obtaining in religion and Velayat for managing culture and transition. Passing from approaches of components of knowledge and branch fields to interdisciplinary approaches, especially in Qur’anic studies, wasn’t find its interference paradigm, so this interference paradigm is the knowledge of developing. Furthermore, a reason for inability of entering to knowledgebase is ignoring the interference field. This article with approach of Qur’anic reference (the principal of guided to grow) with utilizing from progressive methodology of responding to a posteriori and research and developing and protective methodologies such as systematic methodology via matrix and algorithmic process tries with expanding Qur’anic thoughts for development (knowledge basis of interpretational Qur’anic school) achieve a methodological aspect of futurist research of Qur’anic developing through better ordering three system of ordinal, revelation and subjective futurist interpretation. In view of that, the article would discuss this interpretational school for modulation of basic model of Islamic developing.

Narrations of revelation occasions are one of the strategies that Qur’anic researchers enjoy in order to get a better understanding of the aim of Quran verses. However, according to the reports of the majority of the Qur’an and hadith scientists, unfortunately, there are a large number of weak and unreliable narrations among these narrations. This article aims to realize the ways of recognition of authentic and correct revelation occasions. In order to do that, in the first stage, the article tries to point out the importance of cautiousness and meticulous study in choosing such narrations.

Meditating the Koran's translation indicates the faithfulness of senior translators to Islam and words of God. This way they save themselves from any kind of scandal they were accused of in translating Koran to non-Arabic languages. Kashful Asrar and Edato Al-abrar Meybodi contain literal translations. It has translated the Koran with care and virtuosity. Therefore, exploring this literary piece familiarizes the reader with beautiful and new words, expressions and compound words. In this article we have endeavored to show the Persian translation and the capacity of this language to convey various meanings.