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

Every scientific theorizing is undoubtedly influenced by the environmental issues surrounding science or the same paradigms.If we want to look deeper into the issues of the miracle of the Qur'an and the etymology of theories related to it, we can get help from interdisciplinary fields such as history and philosophy of science.And using its principles and methods to achieve a new analysis of theories of the miracle of the Qur'an.In this research, historical analysis method from paradigm analysis is usedAnd its findings suggest that two interpretive paradigms and Platonic philosophyThe groundwork was laid for the first serious theory about the miracle of the Qur'an, the Mu'tazilite theoryHowever, the interpretive paradigm at its more balanced level, with the help of the paradigms of ignorant poetry and the paradigm of musicology, became, in our opinion, the order of the Qur'an.In the fourth century and the change of discourse confrontation to intra-religious encounters, Ash'ari developed the theory of psychic theology by dividing theology into two aspects, signified and signified, and influenced and guided by the paradigms of Christian theology and Aristotelian philosophy.Also, the Shiite thinkers of the fifth century, under the influence of the paradigm of Etzali's interpretation, revived the economical theories of the system and its like-minded people.What followed in the continuation of in-text miracle theories in the fifth century to the contemporary period was a complement to the new theories and ideas proposed by Abdul Qahir Jorjani in the fifth century.

Vocabulary knowledge was established with the aim of serving to understand the difficult words and expressions of the Qur'an. The history of the foundation of this knowledge goes back to the second century of Hijri. The first exegetical works written in the Islamic world were actually books aimed at interpreting and explaining difficult Qur'anic vocabulary, which were published in the form of Gharib al-Qur'an, Ma'ani al-Qur'an and Majaz al-Qur'an. Vocabulary knowledge itself consists of sub-branches; "Al-Qur'an Forms" is considered one of the oldest and most important branches of vocabulary knowledge. "Qur'anic forms" refers to the different meanings of words or phrases from the Qur'an that have different meanings in different contexts of the Qur'an. Undoubtedly, without paying attention to this importance, it will not be possible to achieve a correct understanding of Quranic words and expressions.A look at the narrative heritage of Ahl al-Bayt (PBUH) shows that a large amount of "Qur'anic aspects" have been explained and interpreted at the two levels of nouns (420 words) and phrases (60 phrases). Considering the divine position of the family of Revelation, and their leadership in the field of speech, taking advantage of the correct opinions of these leaders has an effective role in dealing with misunderstandings in understanding the words of the Quran and wrong interpretations of the Quranic phrases. In the transition of Islamic history, many scholars have written works on this subject, but despite the variety and number of works available in this field, none of them ...

Since the social dimension of the Qur'an is one of the most important and influential aspects of the Qur'an in Islamic society, in this article, the entry "Social Sciences and the Qur'an" of the Encyclopedia of the Qur'an (EQ) is examined. In the two parts of mentioning the author's claims in five main axes and examining and criticizing them, the authors have dealt with methodological criticism, content criticism, and finally the author's omissions. In methodological criticism, the dispersal of discussions and the incoherence of discussions, the irrelevance of some parts as entries and the citation of some opinions and the neglect of others, in the content criticism while criticizing the weakness of the entry's content, the three main axes of " Context of Qur'anic Revelation", "Quran and Social Linguistics" and "Contemporary Case Studies" have been evaluated, and in the author's omissions section, two extra-Qur'anic axes of "Sociological Insights about the Qur'an" and intra-Qur'an "Social Topics of the Qur'an" have been evaluated. It was examined and it was found that the author addressed the first dimension very poorly and completely neglected the second dimension. The reason for the superficiality of the article is also the same issue. This research was carried out in a descriptive-analytical and library method and XMind software was used to collect and divide the data as best as possible.

Social monotheism, in terms of its belief-social identity, has important functions in the philosophies of Mozaf to the sciences and as a result of their transformation, of which the philosophy of interpretation is one of them. The importance of discussing philosophy of interpretation is in the necessity of responding to newly emerging social doubts and the inadequacy of religious monotheism with its common concept in relation to these doubts, the frequency of social verses and the rule of the spirit of monotheism over the Qur'an. The present article, which aims to explain the function of social monotheism on the philosophy of this science with an analytical-argumentative approach, shows that the result of the social examination of monotheism is effective in better identifying God as the source of the Qur'an, and by inducing a social approach to God's attributes, including his knowledge, wisdom, creativity, and supervision, it will give a new social direction to the interpretation of the verses related to God's names and attributes. The correct understanding of the structure of society and the space of the time of revelation and the correct understanding of the verses related to that time, such as the concept of worship and the interpretation of the verses related to it, is the function of social monotheism in the foundations of the science of interpretation. Via the social examination of monotheism, a new logic is developed in the understanding of the produced verses and the realm of mediation of the Qur'anic verses, and the potential of this science is revealed in the authority of human sciences and the weakness of Sufi or liberal interpretations. Therefore, it is possible to suggest the trend of social interpretation focusing on social monotheism. Bringing the Qur'an to the public scene and interpreting it in line with the objective needs of the social life of the time and laying the groundwork for expanding the transcendental concept of Qur'anic monotheism in the body of life and turning the Qur'an into a way of social life based on the monotheistic verses are the changes that are created in interpretation

The miraculousness of the Quran is one of the most important exegetic foundations of Allamah Tabatabai and Ayatollah Javadi Amoli. Allamah Tabatabai considers the miraculousness of the Quran to be based on two principles: miraculousness certainly exists and the Quran is one of the instances of miracles. In contrast, Javadi Amoli derives the miraculousness of the Quran through syllogism. Similarly, Javadi Amoli believes that no language can translate the Quran and translation ruins and reduces its subtleties. Thus, he has replaced the translation of the verses with selected exegesis. The other difference between the two exegetes is that Allamah Tabatabai does not consider eloquence to be limited merely to words; rather, it includes both words and meanings. However, Javadi Amoli in a way emphasizes only the meaning and acknowledges that the Arabs had words but the words did not have these exalted meanings. Comparing the foundations of these two exegetes shows that they share a common view regarding the miraculous nature of the Quran; however, there is a difference in the explanation and details of these exegetic foundations between the student and teacher. The most important goal of this article is to probe and analyze the source of this difference in opinion. In this paper, the views of the abovementioned exegetes regarding the basis of the miraculousness of the Quran have been studied using a comparative method.

The main question of the research is that from the point of view of Islam and Christianity and based on the Qur'an and the Testaments, what are the similarities and differences between the nature of death and the role of death thinking in human life? Based on this, by using the descriptive qualitative method and qualitative content analysis approach and by collecting, coding and analyzing the data of the Qur'an and the Testaments, we came to the conclusion that death in the Qur'an and the Old Testament means physical death. Death in the Qur'an is not the result of original sin, and the human race is not contaminated by original sin. The role of thinking about death in the Qur'an and the Old Testament is somewhat similar, and deterring from mistakes and sins is one of its important functions in these two sources; But in the New Testament, In addition to physical death, the New Testament depicts spiritual death, which is the result of original sin. According to this view, everyone is condemned to death except those who believe in Christ. On this basis, the deterrent role of death thinking is less imagined in this theology

Knowing the precise and scientific meaning of the term "Collection of the Qur'an" in the first century of the Hijri is one of the topics that, despite the extensive studies of the history of the Qur'an, still needs to be analyzed and investigated. The term "collecting the Qur'an" was used by Imam Ali (a.s.), Abu Bakr and Umar in a period of time after the death of the Holy Prophet (pbuh) for an action about the Holy Qur'an. Undoubtedly, his action in gathering the Holy Qur'an was not the same, and the issue of the difference between these two Mushafs continued to be the site of theological and religious conflicts between Shiites and Sunnis until the fifth century of Hijri. The accurate identification of the concept of the plural of the Qur'an in the first century of Hijri in the hadith texts is a way-opener and determines the correct path for the study of the history of the Qur'an. In this research, an attempt is made to explain the meaning of the plural term of the Qur'an in the first century of Hijri with the method of pragmatics, which is a scientific and reliable method in determining the meaning of words. The components of utilitarianism, especially the character of Omar Ibn Khattab and Imam Ali (AS), show the difference in their attitude about the compatibility of revelation with the prophetic tradition or its incompatibility. This difference in attitude has finally led to the difference in the collective nature of the

The infallibility of Prophet Adam (pbuh) is one of the challenging topics in the sciences of interpretation and theology in such a way that the appearance of verses and narrations has caused some people to think that Prophet Adam (pbuh) disobeyed the prohibition of genealogy and did not have infallibility. . This research, with the method of collecting and analyzing information along with the comparison of votes, seeks to prove the infallibility of Hazrat Adam (pbuh) through the method of interpreting the Qur'an to the Qur'an. Based on this, first the general verses indicating the infallibility of Prophet Adam (pbuh) will be stated, and then the evidence of the prohibition of genealogy, which does not contradict with infallibility, will be analyzed based on the method of verse-by-verse interpretation. In the final step, the important words of the infallibility of Hazrat Adam (pbuh) are also analyzed based on the mentioned interpretation method. Among the results of its research that: 1- The verses "La Yanala Ahdi Al-Zalamiin" and "Fiansakhu Allah Ma Yulqi Al-Shaitan" generally indicate the infallibility of Prophet Adam (pbuh). 2- Among the reasons for the prohibition of genealogy, only one reason does not imply that the prohibition is directive, and the rest of the reasons are complete. 3- According to the method of interpretation of the Qur'an, none of the words oppression, rebellion, rebellion, repentance, and damage contradicts the infallibility of Adam (pbuh).

The issue of ownership and governance in the Qur'an is used for God and man, and it may be assumed that "divine and human ownership have the same power and control". This importance made the present article deal with the semantics of the word "property" based on the relationship of cohabitation in the verses of the Qur'an in a descriptive-analytical way. The examination of all the verses of divine property and human property (48 cases) showed; A) God's property in the role of a late beginner with the roots of "SABH", "HAMD", "Barak", "Khalaq" and... and in the role of a beginner with the topics of the resurrection, the establishment of the divine government in it and the giving of punishment to believers and unbelievers with the roots "Baghat", "Aqm" and... have cohabitation relationships. b) In most cases, the human property is accompanied by the passive voice with the roots "at-y", "shiy", "naza", "shadd" and "saf" and c) according to the reviewed verses, the human property is located along with the divine property and In all cases (the ruler of a believer and the ruler of a polytheist), the surrender of property is dependent on God's will and providence.

The emergence of modernist commentators in the course of interpreting the Qur'an made tremendous changes in the interpretation of the Qur'an in the present era. New thinking among commentators of the current century and the impact of cultural and social situations on the subject of interpretation in contemporary Iran is undeniable. Ali Safai Ha'eri is one of the commentators who, in the present era, distanced himself from previous commentators by writing works such as purification with the flow of the Qur'an and the method of understanding the Qur'an, and by announcing a new line as "feeling a deep connection with the Qur'an and understanding its necessity", "reciting the Qur'an" In the topic and position of the verses" and "finding the flow of man" in the face of the Qur'an, it gave a new perspective to the interpretation of the Qur'an. In his opinion, paying attention to the way the Holy Prophet deals with the Qur'an and people changes the way of interpretation. The Holy Prophet used to interpret the Qur'an by reciting it and handing out the selection criteria. Undoubtedly, what inspired him to this way of interpretation was the social and cultural conditions of the present era. The slogan of returning to the Qur'an was raised from various aspects, but in the opinion of this commentator, it was important to highlight the educational and guiding features in this interpretation method. This essay has analyzed the interpretive method of Ali Safai Haeri by descriptive-analytical method and has come to the conclusion that from Safai Haeri's point of view, emphasis on educational and guiding issues of the Qur'an is the most important mission of a Qur'an exegete, who provides understanding of special conditions. Coming from the cultural and social situation has made it mandatory.

The Holy Quran is a book for human guidance in Arabic, whose understanding is only available through translation to those who do not know Arabic. None of the translations of the Qur'an can ever compare with its Arabic origin and they serve only as a means for a better understanding of the Qur'an. However, since Arabic is one of the most complete languages and it involves many fine details, this makes the translation of the Qur'an a very challenging job. Therefore, unless the translator has a competent knowledge and command of the fine details of the Arabic language, his translation would be a flawed one. This research aims to study the role and the effect of synonymy on inconsistencies and their frequencies in translation based on the analytical descriptive method. For this purpose, the translations of two short Suras of Ash-Shams and Al-Balad by the following contemporary translators have been selected for comparison: Ansariyan, Ayati, Bahrampour, Khorramdel, Khorramshahi, Sadeghi Tehrani, Fooladvand, Qaraati, Mojtabavi, Mo'ezi, Makarem Shirazi, and Elahi Qomsheie. The results of this study show a significant ratio of differences in finding the Farsi equivalents among these translators, Such that the percentage of differences is much higher than that of the similarities. the highest ratio was seen between Khorramdel and Mo'ezi and the least ratio was seen between Fooladvand and Sadeghi Tehrani. This probably represents the least and highest amount of influence among these translators, and of course their only instrument in producing these inconsistencies is the synonymy phenomenon in

Among these verses, there are verses that seem to show the discrimination and favoring of men over women, the most important of which are under verses 34 of Surah Nisa (verse of the strength and superiority of men and beating women), verse 32 of Surah Nisa (verse of desire), verse 228 of Surah Al-Baqarah. (Verse of Degree) and also verse 36 of Surah Nisa (about the birth of Hazrat Maryam (PBUH)) has been discussed in interpretations and translations. A look at the interpretations and translations of the Holy Quran under these verses shows that the commentators and translators of the Quran have faced many challenges in the interpretation and translation of these verses.In this article, an attempt has been made in an analytical-descriptive and innovative method, by referring to the roots of words and precise Arabic syntactical issues, as well as taking into account the context and a trans-gender view of such verses, while criticizing the challenges of Quran translations. Provide an accurate translation of these verses.

Quran has been and will be the guide of mankind throughout history. What guarantees this efficiency is the miraculous aspects of the Qur'an, which includes all dimensions and aspects of the Qur'an, and the overall outcome of these components ensures the miracle and effectiveness of the Holy Qur'an throughout history. This research has emphasized the miracles of the Qur'an in the two interpretations of "Al-Kashif" by Mohammad Javad Mughniyeh and "Fi Zhalal al-Qur'an" by Seyyed Qutb with a comparative method. After paying attention to the fields of interest in writing the two commentaries and the approach governing them, the different aspects and components of the miracles of the Qur'an were analyzed from the perspective of both commentators. The results indicate that both of them presented the miracles of expression under the cut letters and both believe in the illustration of the Qur'an, although this is the basis of the work in Faizal; At The aspect of non-discord and occult news and legal miracle are the same, but Mughniyeh has expressed the characteristics of legal miracle more clearly. In the issue of scientific miracles, both commentators believe that human sciences should not be imposed on the Qur'an. Although the two commentators are different in religion and the foundations of interpretation, but because they both have a social-educational approach, with the aim of persuading the new generation, they have stayed away from Israel and avoided mentioning controversial issues.

The Holy Quran as the last divine book and the most complete reference in expressing the truth of the religion of Islam, which has different layers of meaning that has caused its immortality. The narrations in the books of the sects indicate different layers of meaning in the Qur'an, and God Almighty in the seventh verse of Surah Al-Imran, the method and method of achieving the interpretation and esoteric meanings of the Qur'an has been referred to firmly in science, but the difference of opinion in Doubts have arisen among Qur'anic thinkers about the firm knowledge of the interpretation of the Qur'an, as well as the differences between scholars in the firm examples of science. And has interpreted the verses on the Ahl al-Bayt (AS); For this reason, in order to prove the knowledge of the Infallibles (AS) to interpret the Qur'an by descriptive-analytical method, the seventh verse of Surah Al-Imran and the narrations of the sects on the firmament in science and its examples have been studied and proved. The data of the research indicate that according to the authentic narrations of the two sects, only the Holy Prophet (PBUH) and the Imams (AS) are the scholars who interpret the Qur'an, and they are the only firm believers in the Qur'an; But this does not mean denying the knowledge of non-infallibles, but it has a penetration in hierarchical knowledge and its highest level has been realized in the Messenger of God (PBUH) and the Imams of Huda (AS(.

 Sayyid Razi (RA), a prominent scholar of the fourth century and the author of "The Truths of Interpretation in the Similarity of Discounting" is one of the important Shiite commentaries. In his commentary, he has explained the similarities of the Qur'an from his point of view, but his definition of similarities has a wide range of semantics and examples; To the extent that the ambiguous, concise verses, as well as the verses that are exposed to questions or problems, all of them are considered as similar and have been answered. This article, in a library style and with a descriptive analytical method, after a brief introduction of the recent book and its author, analyzes the meaning of the commentator from the analogy and while providing examples of this interpretation, shows that in fact Seyyed Razi referred to the Qur'an as analogies. To its courts, various applications of the interpretation of the Qur'an to the Qur'an, such as carrying a summary on the narrator, quoting other verses of the Qur'an in explaining the meanings of words and contents of the Qur'an, removing ambiguity from the verse by other verses, interpreting verses based on context and ... Has provided.