جستجوی مقالات مرتبط با کلیدواژه "an" در نشریات گروه "علوم قرآن و حدیث"

Rebellion is one of the most important damages of human's personal and social life and the biggest challenge facing mankind today. The treatment of this pest can control or eliminate many of the adversities and bio-social disharmony of humans. In the importance of this issue, this is enough, that Allah Almighty in the first Surah sent to the Messenger of Allah mentioned the riots as the biggest damage to human beings and pointed out the root, background of the riots, and the ways to control and eliminate them. This article has been written in a descriptive-analytical way using library sources and valuable interpretations. He has benefited from the innovation of Surah research and solely by relying on the interpretation of the verses of the mentioned Surah to solve the problem. Surah Alaq has presented the first step of changing in human existence; Therefore, by reflecting on the conceptual connection of the verses of this sura and benefiting from the interpretations, rebellion is the damage to the nature of the material existence of man and his departure from the teachings of the divine nature that spreads to man from the environment, and Allah, by explaining the causes and grounds of rebellion and the effects of its continuation has provided a way out of it in this surah.

The Noble Quran has been indicated to a social deceivers in verses like 123 and 124 of Chapter Ana'am which want to harm the status of Holy Quran and its teachings intentionally and as an enmity they have. Neglecting toward responding to these kind of people makes the mind of knowledgeable ones to be in doubt regarding religious education and legitimacy of Noble Quran. This article in descriptive-analytical method and by using the library books, aims to explain the plan of Allah in the Holy Quran emphasizing on the above mentioned verses. The mentioned questions and doubts of western scholars are not new and in the Commentary works and sources had been responded. In other hand, most of the commentators each of them tried to answer these kind of doubts by their different views somehow. The most common respond toward their inconsistency is existence of the deceivers which misuse from the principle of freedom and choice. And divine Justice here is that word "Ja'l" (to make), is about availability of backgrounds of good and evil. Of course, someone considered this word to mean creation, but who is the deceiver, they see it according the principle of freedom and choice. In addition, the respond of the commentators about how the deceivers will be involved is that according to the Allah's customs and in regarding evil destination which waits for the deceiver and hopeful fate which is for the deceived ones we can say that, essentially, the real harmful one is the deceiver.

Verse 18 of Surah Al-Zukhruf is one of the verses that has posed interpretative challenges for commentators. The central debate surrounding this verse is whether its content—describing an individual raised in luxury, ornamentation, and delicacy, yet weak in argumentation and defense—is a statement from God or a reflection of the viewpoint of pre-Islamic Arabs. Thus, the primary point of contention among commentators is whether the verse expresses the perspective of pre-Islamic Arabs or conveys God's own viewpoint. This study, using a descriptive-analytical method, examines the opinions of commentators and refutes the views of those who interpret this verse as God's statement indicating a deficiency in women's reasoning. The study argues that it is inconsistent for God to reject the disapproval of daughters by polytheists, deeming their judgment to be unjust, yet simultaneously uphold the same notion Himself. If the content of this verse were indeed intended by God, could He still consider the pre-Islamic Arabs' judgment about daughters to be wrong and undesirable? Moreover, such an interpretation would be inconsistent with the overarching Quranic principle of the spiritual equality of men and women.

To establish the authority of the Quran as a comprehensive and infallible source in the humanities, interdisciplinary studies between the Quran and the humanities can lay the initial groundwork. Given the differences in research methodology between the humanities and the Quran, it is necessary to develop a methodology for interdisciplinary studies that facilitates epistemic connections between the two fields. To achieve this goal, considering the differences between existing humanities methodologies and Quranic studies, it is necessary to examine the methods through which an epistemic connection can be established between the data of the humanities and Quranic knowledge, and ultimately, an appropriate methodology should be presented. Methods such as discovery and inference, confirmation and completion, evaluation and refinement, reliance on Quranic presuppositions for the establishment of Islamic humanities, hypothesis formation based on Quranic teachings, indirect influence and non-intervention, and the production of humanities knowledge with Quranic fundamental teachings as theoretical premises are among the proposed approaches. However, none of these methods are complete or possess the necessary validity. Accordingly, this article, using a descriptive-analytical method, seeks to answer the question: Through what methodology can the scientific authority of the Quran be established in interdisciplinary studies of the Quran and the humanities? The findings of this research present a well-reasoned and acceptable methodology for interdisciplinary studies of the Quran and the humanities.

The scientific authority of the Quran, meaning the guidance and direction of structured human sciences by the Quran, can play a significant role in the advancement of sciences, ultimately leading to the production of beneficial science free from harmful consequences and contributing to the establishment of an authentic Islamic civilization. However, the question arises as to whether narrations support the theory of the Quran’s scientific authority and whether the Fourteen Infallibles’ perspective on this matter is favorable. This study aims to examine the narrative evidence for the scientific authority of the Quran using a descriptive-analytical method. In this paper, we establish the Quran’s scientific authority based on six categories of narrations: narrations on the comprehensiveness of the Quran, narrations on presenting hadiths to the Quran (Hadith al-‘Ard), narrations on the Quran’s association with the Fourteen Infallibles, narrations indicating the Quran as a source of light and guidance, narrations affirming the Quran’s perpetual relevance throughout all times, and narrations providing concrete examples of the Quran’s authority in the statements of the Ahl al-Bayt (A).

The scientific authority of the Quran is a subject that has drawn the attention of Quranic scholars in recent centuries. In this context, scientific findings are used as a means to better understand the verses of the Holy Quran. Therefore, the scientific authority of the Quran necessitates engagement with scientific discoveries, lexicology, and interpretation. Analytical studies of scientific exegeses indicate that employing lexicology in this field prevents misinterpretations of Quranic verses and addresses certain existing doubts. This research, using a descriptive-analytical method and referencing exegetical and lexical sources, has reached several conclusions, including: expanding the scientific meaning of verses, recognizing the morphological structure of words along with their meanings, validating scientific narrations, comprehending the subtleties of Quranic verses, and demonstrating the Quran’s scientific marvels or miracles. The study highlights the crucial role of lexicology in the epistemological aspects of the scientific authority of the Quran, enhancing exegetical capabilities in scientific interpretation and clarifying appropriate methodological approaches. The findings suggest that scientific exegeses can benefit from the specialized structural roles of words

In contrast to true believers, the Holy Quran mentions various groups such as polytheists, disbelievers, the People of the Book (Jews, Christians, and Magians), and hypocrites. Among these groups, the Quran refers to those described as having "fi qulubihim marad" (a disease in their hearts). This phrase appears in 11 verses—8 times with the relative pronoun "alladhina", twice without it, and once as "alladhi fi qalbihi marad". In some instances, the Quran places this group alongside the hypocrites and attributes similar traits to both. This usage has led some commentators to consider them identical to hypocrites. However, despite certain similarities, these two groups are distinct. The phrase "fi qulubihim marad" appears in both Meccan and Medinan surahs but is more frequently found in the latter. This descriptive-analytical study examines the precise characteristics of those referred to as "fi qulubihim marad", based on Quranic verses and the views of commentators. The study clarifies that this group is separate from the hypocrites, although they share some traits. However, their motives and objectives differ. Three main perspectives exist among Quranic commentators regarding this phrase: 1. It refers to hypocrites and is simply another expression for them. 2. These individuals belong to the category of hypocrites, but the severity of hypocrisy varies between them and full-fledged hypocrites. 3. These individuals are not hypocrites but rather weak in faith and wavering in their belief. The third view, which sees them as weak believers rather than hypocrites, appears to be the most substantiated.

Surrendering or Submission to God with faith is a necessary duty for everyone. The Holy Qur'an has emphasized the submission of believers until death, and the best ritual, in the Holy Qur'an, is submission combined with meritorious deeds, so it is necessary to examine the verses of this area. On the one hand, the themes of the verses talk about the foundations and contexts that will cause a person to surrender and go through its stages, which are: belief in monotheism, faith, piety, attention to divine blessings, referring matters to God Almighty, and attention to knowledge. And God's wisdom, on the other hand, he lists man's stubbornness and Satan's deception as obstacles to surrender, which can be counted in two types of internal and external factors. The Holy Qur'an has mentioned good consequences for a person after she submits, which are: peace, trust, benefit from guidance, mercy and good news

Human kindness to animals has always faced theoretical and practical challenges in the field of ethics and religion. The utilitarian idea of "man, the superior creature" which is also known as "transcendent human being" or "noble creatures", considers the whole universe to be in line with the interests of man and for this purpose, he has tried to obtain moral and religious foundations. This puts a person who believes in ethics and religion in a dilemma in the process of interacting with animals. With the aim of getting out of such a situation and overcoming the theoretical challenges of benevolence to animals, and relying on the descriptive-analytical method, while acknowledging the idea of the equality of creatures, Ferraro's writing has come to the conclusion that benevolence to animals can be He established moral-philosophical and religious foundations. The right to life, the principle of non-harm and justice are the three important moral-philosophical foundations of kindness to animals. However, the perception and feeling of animals is an element that exists in all three mentioned cases and can be the most important moral-philosophical basis of benevolence to animals. Also, in the analysis of religious foundations, it has come to the conclusion that although there are documents from the Qur'an for the idea of a transcendent human being, the mentioned references can be criticized and there are many verses that can put the theory of the equality of creation in a superior position.

Defamiliarization is one of the aspects of the resurrection of words based on linguistics and one of the theories of new literary criticism that was proposed in the framework of the school of Russian formalism in 1917. the phenomenon of deviation from norms is regarded as an essential issue in the aesthetics of literary texts. The reason lies in the fact that it enhances the literary style, thereby increasing its aesthetic appeal and captivating the readers' attention towards various texts. The holy Qur'an, being the most superior text, has always been the focal point for scholars. The use of deviation from the norm in distinct verses has caused readers to pay more attention to its external structure. This led the writers to scrutinize Surah Yusuf through a breaking norm lens. The present article employs a descriptive-analytical method and refers to library sources to examine the literary deviation from the norm in the Surah of Yusuf. The most significant achievement of this research is that deviation from the norm in Surah Yusuf in the permissible category, simile, metaphor, and irony, which are the four techniques of the science of expression, has shown itself and made the apparent structure of this Surah stand out and also made its meaning more concrete for the reader. In this literary survey, the use of literary defamiliarization and its aspects in Surah Mubarake Yusuf has been discussed with a descriptive-analytical method in order to reveal the aesthetic structure and meaning of this surah.

Intertextuality is the relationship between two words and in a deeper sense, the relationship between two or more texts. One of the reasons for the content and richness of Persian poetry is the Quranic intertextuality in the poetry of poets and writers. Among these famous poets is the late Mullah Mohsen Feyz Kashani, who was one of the leaders of science, jurisprudence and interpretation in the Safavid era. In fact, Faiz can be mentioned as a scientist who has style in various scientific fields. In this article, we are looking for the amount of intertextuality and the blending of the poems of this great philosopher with the Holy Quran. The result of this research was that Faiz Kashani Kashani had many influences from the verses of the Quran and Feyz's poetry is actually an interpretation of the Holy Quran and narrations in such a way that there are Quranic references everywhere in his works. In Quranic intertextuality, he has used most of all the method of translation in the form of lexical and reporting, and he has used most of the famous and widely used verses in guarantees.

This article aims to explain and analyze the method of understanding the truth of the seven heavens in the Qur'an, and its method is theoretical in terms of its purpose, but in terms of the method of collecting data, it is a library. In this research, while referring to the verses about the seven heavens in the Qur'an and also stating the types of knowledge methods, it has been concluded that the first difference of opinion among the commentators in the interpretation of the seven heavens is the difference in their use of method data; Some have used the data of the experimental method and some have used the intellectual-intuitive method and each of them has interpreted the seven heavens in a different way. Second, the only way to know the seven heavens is the experimental method, and therefore, the correct interpretation of the seven heavens should be found from experimental science and modern technologies, and with expansion and accuracy. The tools of this science will remove a curtain from the curtains of the seven heavens and its truth will be revealed, and therefore either the interpreter must have his hand on the fire in the science of astronomy or wait for the results of the research of that science.

Temperament as one of the foundations of anthropology in Quranic teachings, includes the inherent and nature of human beings, and Islamic scientists have always tried to interpret and explain it. Ayatollah Shahabadi is one of the contemporary thinkers who, with a new interpretation of human nature and its monotheistic origin, considered all Islamic teachings based on it. This article, which has been written with an analytical, interpretive and inferential method, seeks to examine monotheistic naturalism from a conceptual perspective and reread its semantic dimensions based on Ayatollah Shahabadi's point of view. Therefore, although human naturalism has many manifestations that include all of his actions, they return to one root in a unitary interpretation. By paying attention to this origin and considering its intellectual requirements, other Islamic teachings can be built based on it and a comprehensive explanation of them can be provided.

The rhythme of the verses is related with the arrangement of the letters in the words, place of the words, the movements and the degree of tension of the sounds as well as the meaning of the verses.This rhyme is very evident in chapter thirty of the Holy Quran.Many scholars and commentators including Sayyid Qutb and Taleghani have tried to use it to interpret verses and surahs.This research used a descriptive analytical method to analyze the methodology of the rhythm of the song on basis of 30th chapter of the Holy Qur'an and a comparative study between the Fi Zilal al-Quran and Partovi az Quran from the point of view of these two interpretators.The results of this study indicated that Seyyed Qutb's method of interpretaion and expression of rhythmic order in words and verses in his book, Fi Zilal al-Quran, was a traditional method and in most cases, it has not been analyzed based on specific rules and techniques which shows that the interpretations were based on his interest and personal opinions.However, Ayatollah Taleghani has proposed a more systematic framework in his interpretation of the Holy Qur'an, at the end of each surah,he has analyzed the rhythmic order of single words, phrases and surahs.