quran

Life is one of the key words mentioned in the Quran and narrations. One of the levels of life is pure life, which worship is one of the ways to reach it. The main problem of the research is that what role and position do the verses of the Holy Quran and the narrations consider for worship in reaching a pure life. The research method of this article is using library sources and descriptive-analytical method. In this article, while pointing to the skepticism of worship, spirituality, etc., the levels of life are investigated. The results of the article are that worship has significant effects on learning and promoting pure life, such as surrendering, getting out of neglect, attaining piety, freedom and letting go of attachment, easing heavy responsibilities, preventing ugliness and sins, calming hearts, giving value to material work, removing damage from the path of pure life.

Despite the emphasis of traditional medical narratives on the importance of eating dinner and the prohibitions against skipping it, some physicians have believed that consuming dinner leads to adverse outcomes, such as eye diseases, earaches, body itching, colic, and neurological problems. This study aims to validate the narration attributed to Imam Sadiq (AS) stating, "The root of bodily ruin is avoiding dinner" (Asl Kharab Al-Badan Tark Al-Ashaa) in terms of its chain of transmission (isnad), content, and its correlation with contemporary scientific and medical findings. The goal is to highlight the importance of eating dinner, correct misconceptions on this matter, and provide solutions rooted in religious teachings and medical science for healthy nutrition.This research employs a comparative-analytical approach, utilizing library-based resources. Initially, the chain of transmission for the narration was critically examined, and the credibility of its narrators was assessed. The content of the narration was then compared against Quranic criteria, authentic hadiths, and medical findings related to nutrition, evaluating its compatibility or contradiction with these sources. The results of this study indicate that the chain of transmission of the mentioned narration is credible, and all narrators are trustworthy. Furthermore, the content aligns with Quranic teachings and other authentic narrations that underscore the importance of proper nutrition and avoiding hunger, particularly during the dinner meal. Additionally, medical findings demonstrate that skipping dinner may lead to metabolic disorders, weaken the immune system, and increase the risk of various diseases. This highlights the need to counter false beliefs about avoiding dinner and emphasizes that while overeating at dinner is harmful, avoiding it entirely can also have detrimental effects.The narration from Imam Sadiq (AS) is supported by a valid chain of transmission and contains content consistent with religious teachings and medical evidence. Consuming dinner as part of a healthy and balanced diet can contribute to maintaining bodily health. It is recommended to avoid overeating and late-night dinners while adhering to the principles of healthy nutrition.

The influence of the Holy Quran on various Islamic and human sciences is undeniable for those who believe in its divine authenticity. Usul al-Fiqh (Principles of Islamic Jurisprudence) is among the disciplines deeply indebted to the Quran, as its authority and legitimacy are established through Quranic verses. Beyond this, the Quran has played a fundamental role in the formation, development, and evolution of Usul al-Fiqh, just as Usul al-Fiqh provides essential tools for a proper understanding of the Quran. This study examines the mutual reinforcement between the Quran and Usul al-Fiqh in shaping a systematic methodology for deriving Islamic knowledge. The research employs a library-based data collection method and a descriptive-analytical approach to explore their interrelationship. The findings indicate that the Quran directly contributes to the dynamism of Usul al-Fiqh by influencing key jurisprudential principles, including ijtihad and taqlid (independent reasoning and adherence to scholarly authority), linguistic analysis (interpretation of Quranic terminology and expressions), evidentiary principles (certainty vs. probability in deriving rulings), and legal maxims (Usul ‘Amaliyah) for decision-making in cases of doubt. Conversely, Usul al-Fiqh serves as a prerequisite for Quranic interpretation, significantly contributing to the comprehension of theological, ethical, and socio-legal Quranic teachings. The study underscores the inseparable relationship between the Quran and Usul al-Fiqh, demonstrating how their synergy fosters a more systematic and comprehensive approach to the derivation of religious knowledge.

The Holy Quran was revealed by Almighty God to the heart of the Prophet to nurture and enhance human intellect. As human beings constantly strive for spiritual growth, Quranic verses serve as a valuable source for spiritual development. Among these verses, the term rushd (guidance/maturity) appears 16 times in the Quran and is considered a synonymous concept with spiritual education. This study aims to elucidate the concept of spiritual intelligence in the Quran by analyzing the derivatives of rushd in the context of spiritual development. The research employs an analytical method, with the entire Quran serving as the study population and verses containing the term rushd as the sample. The findings indicate that the foundations of spiritual intelligence include (faith in God and acceptance of His guidance, continuous remembrance of God, the principle of creation, and divine grace). The prerequisites consist of (knowledge of religious laws and theological beliefs, and utilization of authentic sources). The essential requirements encompass (inviting people to truth, attention to physical and intellectual growth, free choice of religion, migration from a corrupt environment, and traveling with scholars). Additionally, the obstacles to spiritual intelligence, as derived from rushd, include (stubbornness, polytheism, blind imitation, internal denial, arrogance, and choosing the wrong path). Each of these elements contributes to facilitating spiritual education and development.

This study aims to present a Quranic model for achieving exclusive marital commitment through the provision of a dedicated psychological-physical space, mediated by marital boundary components. The research method is descriptive and correlational. The statistical population consists of married men and women in the city of Qom. From this population, a sample of 210 individuals was selected through convenience sampling, and they responded to the Marital Boundaries Awareness Questionnaire. Data were analyzed using path analysis. The findings indicate that ensuring a dedicated psychological-physical space for spouses—through the fulfillment of components such as confidentiality, sexual and non-sexual interactions, and mutual expectation boundaries—can lead to the establishment of exclusive marital commitment. The study results reveal that the exogenous variables in the model account for 52% of the variance in exclusive marital commitment. The research concludes that counselors and family therapists should assess the quality of their clients' dedicated psychological-physical space and address any potential marital boundary issues accordingly.

The transformation in the understanding of some Quranic expressions is a subject that has long been the concern of Quranic thinkers and for this issue, several causes and factors have been presented by them. Among the causes of these developments, which are less discussed, are "discourses" that play an effective role in creating an interpretation. Since this phrase has been faced with numerous and diverse interpretive opinions and the analysis of all of their developments does not fit in the scope of one article, in the present research, a brief report of the commentators' interpretations has been given only in two periods, the late and the contemporary, and in The ultimate causes and reasons for the interpretative changes that occurred in this era are analyzed and investigated. The findings of the research indicate that in the contemporary period of Islamic history (14th-15th centuries), following the renaissance and the entry of western science into the Islamic world, the commentators defended the mentioned phrase, which in the later period (10th-13th centuries) It was often considered a spiritual defense, mostly interpreted as conflict defense and its opposite, cooperative defense, and sometimes they declared spiritual defense as a weak or rejected point of view.

The topic of the creation of Prophet Adam (peace be upon him) and his transgression as the first human holds significant importance in understanding the field of anthropology. The heavenly scriptures of Islam and Christianity differ in narrating the story of Adam's creation and his transgression, although some similarities also exist. Both scriptures mention that Adam's creation was from clay, indicating a shared perspective. However, they differ in describing the act of disobedience towards the Almighty. For example, the Quran mentions that Satan tempted Adam and Eve to eat from the forbidden tree, while the Two Testaments attribute the deception to the snake. This difference arises from the portrayal of the snake as a symbol with a demonic aspect in the Garden of Eden. In the story of Adam, God describes the scene as a “temptation” (“fitna”) and labels Adam's action as disobedience (“ma'siyah”), which has a distinct nature from sin (“dhanb,” “ithm,” and “su'”). Considering these nuances, the author seeks to provide a descriptive-analytical approach to address the question of the perspectives of the Quran and the Two Testaments regarding the creation of Adam and his transgression. Initially, the Quranic viewpoint on this matter is examined, followed by the perspective of the Two Testaments. Finally, a comparison of these two perspectives is presented.

abstract: The social interpretation approach is a method that was developed in the 13th and 14th centuries by Islamic scholars, particularly led by Seyyed Jamaluddin Asadabadi, with the slogan of returning to Islam. This approach became dominant during those periods through the efforts of his disciples, such as Mohammad Abdouh. Other approaches, such as scientific and rational approaches, emerged alongside the social approach and continued through subsequent ages, including the present era. “A Ray from the Quran” by Ayatollah Mahmoud Taleghani is one of the interpretations that represents both social and scientific approaches. In this article, while examining examples of the approaches and interpretation methods in “A Ray from the Quran,” we will critique some interpretations presented by the esteemed scholar using a descriptive-analytical method. The author believes that a portion of the scientific interpretation of “A Ray from the Quran” is not consistent with rational and narrative evidence, and these mistakes can lead to intellectual distortions regarding the prophets and the order of creation.

The prevailing view among Islamic sects regarding the Quranic text is its immunity from any distortion, whether by addition or omission. Still, some have accepted varying levels of textual alteration. Meanwhile, the book " Al-Burhān fī Tafsīr al-Quran, widely utilized by researchers, has been accused of supporting distortion because it includes narrations related to textual alteration. These narrations are divided into different groups, each deserving detailed analysis. This study deals with one of these groups that, at first glance, seems to imply changes to the Quranic text. However, further consideration and a holistic review of related narrations reveal a different result. Accordingly, there is a kind of inconsistency among the hadiths referring to different revelation of the Quran. It suggests that these narrations don't relate to the distortion of the Quranic text. Given such contradiction within these narrations, it is unacceptable that they imply the manner of revealing the Quran.

The blessing of wilayah (guardianship) is recognized as one of the greatest divine blessings in the Qur'an and Nahj al-Balagha, which plays a significant role in the growth and perfection of human beings. Wilayah, as a divine guidance towards leading people to perfection and felicity, is considered a fundamental principle in Islamic thought. Given the revealed teachings of the Qur'an and the words of the Ahl al-Bayt (peace be upon them), establishing and explaining the grounds for people to benefit from the blessing of wilayah for their growth and perfection is of paramount importance. This research aims to examine the grounds for benefiting from the blessing of wilayah for the growth and perfection of human beings from the perspective of the Qur'an and Nahj al-Balagha. The study seeks to answer the question of how individuals can utilize this blessing for their spiritual, religious, social, and ethical development and what relationship exists between obedience to the divine authorities and attaining human perfection. The research method in this article is descriptive-analytical, utilizing credible Islamic sources such as the Qur'an and Nahj al-Balagha to analyze religious concepts and teachings. In this study, while reviewing the verses of the Qur'an and the hadiths of the Ahl al-Bayt (peace be upon them), the principles and theoretical aspects related to wilayah and its impact on human growth and perfection are analyzed. The results of the research show that the blessing of wilayah, as one of the most significant divine gifts, can serve as a foundation for the growth and perfection of human beings in various dimensions. Obedience to the divine authorities, which is specifically emphasized in the Qur'an and Nahj al-Balagha, is essentially obedience to God. In this context, the wilayah of the Ahl al-Bayt (peace be upon them), as the complete manifestation of divine wilayah, guides humans on the path of truth and growth. Moreover, wilayah not only serves as divine guidance in individual, social, and ethical domains but also strengthens the individual’s connection with God and leads to the attainment of human virtues.

Attention to education in the realm of economics is a topic that has consistently been at the forefront of economic policymakers in developed countries. Their approach is typically based on a model of ideal individual and social life, and to implement this, they have established purposeful policies in the field of educational systems. The Qur'an and the Hadith of the Ahl al-Bayt (peace be upon them), with their comprehensive teachings, have also provided specific and organized recommendations in this regard, which can be utilized and implemented as behavioral methods of education. Since attention to economic education, along with the necessary knowledge and insight in this area, is fundamental in every society based on its educational doctrines and principles, it is essential for Islamic communities to refer to their authoritative sources, namely the Qur'an and Hadith. This study, titled "Behavioral Methods of Economic Education in the Qur'an and Hadith," aims to extract and explain the methods of economic education by employing an analytical-descriptive approach and referring to the valuable texts of the Qur'an and the Hadith of the Ahl al-Bayt (peace be upon them). The research findings show that the Qur'an and the Hadith introduce various behavioral methods, including: encouraging work and effort, providing role models, preaching, urging contentment, proper planning, avoiding waste and extravagance, controlling consumption, practicing moderation, promoting self-sufficiency, enjoining good and forbidding evil, admonition and reminders, firm action, analysis, and prohibition.

Patience (ṣabr) is one of the key concepts in the Quran, mentioned 103 times across 93 verses. This frequent repetition highlights its significance. Although it is primarily discussed within the realm of ethics, the repeated emphasis in the Quran raises the question: can the concept of patience be applied beyond the ethical domain, particularly in governance, and in the managerial, social, and political spheres? This article, based on a three-stage policy-making model (formulation, implementation, and evaluation), library research, and content analysis of Quranic verses focused on the theme of ṣabr, investigates the process of revelation and the points raised in Shia exegeses of the Quran. The article adopts an inductive approach to reading the concept of ṣabr in the Quran from the perspective of Islamic governance. In this study, using the method of content analysis, the policy-related insights derived from the concept of ṣabr in the Quran are extracted and explained from the perspective of Islamic governance. A total of 159 basic themes, 62 organizing themes, and 11 overarching themes were identified from the verses containing the word ṣabr or its derivatives. Ultimately, the overarching themes were categorized under the three stages of "formulation," "implementation," and "evaluation" based on the three-stage policy-making model.

Guiding people is one of the most important goals of the revelation of the Holy Quran, and God intends to reveal it in the form of spoken words. On the other hand, people, as the audience of these speeches, consider themselves only bound to accept the words whose speaker has committed himself to observe the principles known as the principles of rationality in speech. One of these principles is the speaker's avoidance of instability in speech. Just as people try not to waver in their speech and not to invalidate their previous speech with new speech, they also consider the speech of someone who does not have this stability in speech as lacking in rationality and do not consider it justified to accept it. Consequently, they do not expect guidance from that word. Some Orientalists have thought that the Qur'an did not adhere to this principle by referring to the abrogation verses in the Qur'an. This research, which was written through a library study and analysis of the Quranic works of Orientalist and Muslim scholars, has come to the conclusion that most of the doubts of the Orientalists occurred because they were not familiar with the Quranic sciences, and contrary to their belief, there were not many abrogations in the Quran and the existence of this The few cases of abrogation in the Qur'an during its 23-year revelation were in line with the guidance of humans and were reasonable and appropriate for the times.

Creation includes what God has created in time and beyond time, and because we live in time, we are in a part of creation that is unstable, moving, evolving, and expanding. The philosophy of the creation of existence in six phases is among the subjects that have always occupied the searching human mind and has always been raised as a fundamental issue. God created the universe for a specific goal and this world is moving towards that purpose and it is not prior to the "original matter", which is mentioned in different expressions in the Qur'an, and also about the existence of "water" in the beginning. It has also clearly cited the existence of seven heavens. The initial stages of the creation of the universe in the Qur'an, which are expressed under the common name of "Heavens and Earth", are for the purpose of guiding man towards the introduction of the greatness of God and better understanding and interpretation of the verses of the Qur'an, which are necessary for gratitude and thanksgiving to God. This is while all Beings have a single origin in creation. Therefore, due to the importance of the subject, we will examine the verses of the creation of "Earth and Heaven" with the title "Fi Settate Ayayam", and then, we shall express the opinions of the commentators.

This paper examines the epistemological foundations of Tawakkul (trust) and Tafwid (delegation) in Islamic thought, analyzing the role of these two concepts within Quranic teachings, the traditions of Ahl al-Bayt (AS), and the perspectives of Islamic philosophers and mystics. Tawakkul and Tafwid, as two fundamental principles in the Islamic belief system, encourage individuals to place their trust and surrender in the divine will and wisdom. Initially, this study explores the position of these concepts in individual and social life through an analysis of Quranic verses and the traditions of Ahl al-Bayt (AS). Subsequently, it compares the viewpoints of philosophers such as Al-Farabi, Ibn Sina, and Mulla Sadra on Tawakkul and Tafwid with the teachings of Ahl al-Bayt (AS), demonstrating that these concepts are not only treated as matters of belief but also as epistemological and rational principles within Islamic philosophy. Furthermore, the study examines the influence of teachings from Sufis like Rumi and Ibn Arabi in reinforcing the concepts of Tawakkul and Tafwid and their role in spiritual ascension and mystical journeying. Finally, the paper discusses the impact of Tawakkul and Tafwid on the individual and social lives of people from the perspective of Islamic epistemology and provides suggestions for future research. The findings of this research indicate that Tawakkul and Tafwid, in addition to being spiritual strategies for coping with life's challenges, can play a significant role in fostering psychological tranquility and spiritual growth in individuals.

This article presents a comparative study of the concept of wisdom in the Quran and the Bible, analyzing its role in the ethical systems of Islam and Christianity. Wisdom, as a fundamental concept in sacred texts, is introduced in both religions as a guiding principle for achieving an ethical and spiritual life. In the Quran, wisdom is defined as a divine knowledge granted to prophets and chosen individuals, guiding humanity to a deeper understanding of the truths of the world and the divine laws. Conversely, in the Bible, wisdom is portrayed as an embodiment of God's word and a pathway to connection with Him, leading individuals towards love and salvation. The conceptual similarities of wisdom in both texts reveal profound commonalities between Islam and Christianity, while differences in their manifestations and applications in ethical systems are also observed. This article further explores the shared foundations in moral and religious education across both traditions, emphasizing their impact on the ethical values and social behaviors of contemporary societies. Ultimately, the research offers recommendations for future studies in this area, including an examination of educational approaches to wisdom and its influence on the upbringing of future generations. The aim of this study is to enhance the understanding of wisdom and its role in the development of ethics and human behavior within religious communities.

 Saeed Hawi is an interpreter of the Qur'an and one of the leaders of the Syrian Muslim Brotherhood, one of the contemporary thinkers and writers of the lslamic world, who has attracted the attention of many thinkers by presenting innovative ideas in the field of religious issues. One of the issues raised in the methodology of Qur'anic interpretation is the new thinking approach to the interpretation of the verses of the Holy Qur'an. The role and intellectual position of Saeed Hawi in the Muslim Brotherhood movement has caused his scientific works to be affected by the same modernist view of the Muslim Brotherhood movement, as we can see in all of Saeed's written works, traces of the modern and new-thinking attitude of the Seyyed Qutb Brotherhood and There is Seyyed Jamaluddin Asadabadi. One of the important contemporary commentaries, which was written based on this modernist point of view, is Saeed Hawi's Tafsir al-Asas fi al-Manhaj A book that is actually a collection of three books Al-Asas fi al-Tafseer, Al-Asas fi Sunnah and Fighs, and A-Asas fi Qaaaaam al-Marifah and Al-Asas fi al-Fahm lal-Nusus. In this descriptive-analytical research, an attempt has been made to explain this commentator's interpretation method, his point of view regarding modernist topics such as the unity and semantic connection of Quranic verses, the doubts and needs of today's society, and the issue of miracles. As a result, it can be said that this interpretation is one of the most comprehensive contemporary interpretations with a modernist approach

The Hadith of Thaqalayn is a widely agreed-upon narration in Islamic ummah, transmitted through an massively unbroken chain of narrators / (mutawatir) from the Prophet Mohammad (PBUH). In this hadith, the Prophet declares that he is leaving behind two precious entities for his followers: the Quran and his Ahl al-Bayt (his prgeny). Since its narration, scholars, theologians, exegetes, and historians have focused extensively on this hadith, analyzing its meanings, significance, and sources. Islamic scholars have continually emphasized its importance, recognizing that, like other sayings of the Prophet (PBUH), it holds deep wisdom and can reveal significant truths. This paper provides a novel, comparative perspective on the necessities and implications of the inseparability of these two entities—the Quran and Ahl al-Bayt—as highlighted by prominent scholars from both Sunni and Shia Schools of thought. Among the key themes derived from the hadith are the joint leadership of the ummah by the Quran and Ahl al-Bayt, their equal status and dignity, the necessity of following both, their continued authority and legitimacy, and their infallibility and protection from error. Scholars from both denominations have confirmed the importance of these implications, highlighting the vital role of the Quran and Ahl al-Bayt in guiding the Muslim community.

The concept of "decide" is considered one of the most key words in the basic theology of the Qur'an and the belief system of Muslims, and it has always been one of the theological issues of challenge among people. Using the theory of semantic components in the descriptive method, the present essay seeks to explain the concept of generative judgment in a scientific and methodical way. As in the analytical method, it relies on the Quranic data and with an in-text look, it tries to get the meaning-making characteristics of this concept through the examination of the most important words accompanying and replacing the subject of qadha. The data indicate that in determining the meaning-making components of the concept of qadha, attention should be paid to the basic meaning, binding companions such as creation, command, promise, etc. , plays a significant role. Paying attention to these clues led to the determination of components such as repulsiveness, ease and speed of penetration, generality and continuity for the concept of qadha.It is worth mentioning that reflection on the mentioned evidence can give a scientific and precise meaning for the occurrence of each of the words related to qadha in its own context.ease and speed of penetration, generality and continuity for the concept of qadha.It is worth mentioning that reflection on the mentioned evidence can give a scientific and precise meaning for the occurrence of each of the words related to qadha in its own context.