قرآن کریم

The Islamic teachings and knowledge are founded on reason. They provide a comprehensive program for man’s life both for this world and the hereafter. The enemies of monotheistic religions and the followers of Satan relentlessly undermine belief in monotheism and religiosity through various tactics. Attacking ideological foundations has long been employed and persists today in diverse forms. Meanwhile, the Holy Qur’an encourages its followers to counter such assaults. The battle between truth and falsehood has existed since man’s creation and entails specific strategies. Cognitive warfare targets beliefs and minds to control individuals’ perception of their surroundings. In the Qur’an, cognitive warfare focuses on enemies’ intellectual domains and ideological foundations. Using descriptive-analytical method, this library-based research shows that God and His prophets have outlined strategies for cognitive warfare. On the one hand, it is essential to undermine enemies’ convictions and weaken their morale against God and His signs. To unveil their weakness, one should demand them to present their proofs. A purposeful discreditation of their theorists is another strategy to counter them. On the other hand, for believers, there are some strategies including preserving unity, seizing opportunities, and maintaining scientific superiority.

Many prominent Islamic philosophers have paid special attention to the philosophical understanding of the Qur'an and have articulated the insights gained through this approach in the form of philosophical exegesis of the Noble Qur'an. Among these philosophers, the most extensive philosophical exegesis belongs to Mulla Sadra. He presented his philosophical understanding of the Qur'anic verses in his work Tafsir al-Qur'an al-Karim. One of the key issues concerning philosophical interpretation is the question of its possibility, regarding which various perspectives have been proposed. Some scholars argue for its impossibility and have presented various reasons to support their claim. Others, however, believe in its possibility and permissibility, and have provided multiple arguments to justify their stance. This study seeks to address the following question: "Is a philosophical understanding of the Qur'an possible and permissible or not?" "What is Ṣadr al-Mutā’allihīn’s view on this matter?" Having presented and evaluated the arguments of both proponents and opponents of the philosophical interpretation of the Qur'an, and through a descriptive-analytical method, the research offers a clear account of Mulla Sadra's perspective on the possibility of such an understanding. It also paves the way for demonstrating the harmony between philosophy and the Qur'an and, at a higher level, the fundamental unity of reason and faith.

The purpose of this research is to investigate and explain the practice of Ahl al-Bayt (peace be upon them) in expressing examples of the verses of resurrection. The importance and necessity of knowing the life and life of the innocents (peace be upon them) is one of the most important topics in the Islamic religion. In the traditions, a person who dies without knowing the Imam of his time is called the death of ignorance. Therefore, knowing and applying the way of the Ahl al-Bayt (peace be upon them) is of great importance. This research is of a descriptive and analytical type and has been carried out by the library method and the study of Quranic verses, hadiths, books, interpretations, etc. Since the religious life of the imams (peace be upon them) are explained in three parts: monotheism, prophethood and resurrection, the present research has dealt with the aspect of resurrection. A brief look at the verses of the Quran shows that among the doctrinal issues after monotheism, the most important issue is resurrection, belief in life after death, accountability of servants, rewards and deeds. In the discussion of the resurrection, the Prophet used the Qur'anic verses to argue against the naysayers of the resurrection and answered the naysayers with the verses that were revealed in the same context. The ways that the Qur'an has presented to prove the possibility of resurrection in the form of logical reasoning can be summarized in six topics: 1- The first creation; 2- God's absolute power; 3- Frequent death and life in the world of plants; 4- Fetal development; 5- energy return; 6- Concrete examples of resurrection.

One of the most important and controversial issues of the Abrahamic religions among philosophers, theologians and mystics is the issue of Satan, and the answer to the question "Is Satan a believer and one of the monotheistic servants of God or one of the disbelievers and the most hostile enemy of God?" It has always been the concern of commentators and scientists in the fields of mysticism, philosophy, etc., for which some answers have been proposed. The present study uses a descriptive-analytical method to analyze the views of Shiite, mystical and Sufi commentators on the devil, based on the views of Allameh Tabatabai, Sheikh Mahmoud Shabestari and Mansour Hallaj. Since some of the principles are wrong, some of the answers have deviated from the correct path and, consequently, have distorted the Islamic teachings that are related to this issue. Usually, when we talk about the devil, while asking about his nature, other questions such as the devil or the property of the devil, the reason for the devil not to prostrate on man. These questions have been addressed from the point of view of Islamic scholars and a comparative study between the views.

The discussion of the scientific authority of the Holy Quran is not only a basic principle in the field of Islamic thought, but it has been emphasized by Shia scholars. Therefore, the Qur'an, as the common axis of all Muslims, should be the center of different sciences, both Islamic and human, and the main feature of the Islamic movement in the world should be formed based on it. In this direction, many efforts have been made; however, its methodological dimensions, theoretical foundations and application directions have not been given serious attention so far, and it has not been adequately addressed in the realm of academic efforts of Islamic scholars. The approach to the scientific authority of the Holy Qur'an speaks of the position of knowledge and revelation in Islamic, human and natural sciences as different fields of sciences. Additionally,, in each of the sciences, there are different realms as the levels of that science, and the scientific authority of the Holy Qur'an is to investigate the effect of the Qur'an on this level of knowledge. The upcoming research aims to analyze the views of Ayatollah Javadi Amoli and Ayatollah Misbah Yazdi on the scope of scientific authority of the Qur'an in terms of its ability to cite. This article will deal with the theories and views of the above two commentators regarding the scientific authority of the Qur'an using a descriptive method and a case study.

The issue of the role of the prophet's imagination in the quality of communicating revealed truths to people as philosophers (Farabi, Ibn Sina, and Mulla Sadra) viewed and the degree of conformity of their theories with the verses of the Quran have been investigated using a descriptive-analytical method with the help of library documents. The findings of the research show that the imagination (mutakhayyilah) is one of the inner powers of the soul that imagines, gives form and combines rational truths. For this reason, the prophet's imagination reveals simple and tangible truths through counterparts and representations and communicates them in accordance with the perceptual powers of people. Farabi, Ibn Sina, and Mulla Sadra, with a slight difference of opinion, have considered the application of the reasonable to the tangible for the ability to understand the sublime and revealed truths to be the mission of the prophet. Many verses of the Quran speak of the descent and mention of parables to express divine knowledge by God and the Glorious Prophet. Since the representation and descent of intellectual knowledge, which is a form of imitation-making, is the activity of the power of imagination, it can be understood that the divine verses accept the role of this power in descent. Therefore, by presenting the views of philosophers to the verses of the Quran, it is possible to conclude that the verses confirm the views of philosophers.

One of the prominent issues that has engaged the thoughts of philosophers and mystics is the compatibility and incompatibility between reason and love, some of which have emphasized the compatibility, and some the incompatibility of the two. The examination of this issue is of particular importance in the Quranic love-centered ethics. This article has been investigated using a descriptive-analytical method that not only is there no incompatibility between the two, but there is complete harmony based on the Peripatetic school, Illumination school, Transcendent theosophy, mysticism, and the Allāma Tabātabāī’ view and some of his students. The purpose of this research is to examine the compatibility or incompatibility between reason and love in the school of Quranic love-centered ethics. The results of the paper show that although some levels of love are not understandable to reason due to their greatness and honor, there is no conflict either, and without reason and rationality, it is not possible to reach true love and its levels, and true love is born of reason. Because, by reason, a person can gain true knowledge and understanding of the true beloved, and turn to it and move towards it. Therefore, not only is there no opposition between these two, but there is compatibility and mutuality. Until the levels of reason and the connection between these levels are clarified, it is not possible to achieve true love and morality based on it, and false love and morality based on it cannot be repelled.

One of the significant topics in religious studies and theology is the concept of fiṭrah (innate disposition or nature). Religious scholars have examined this subject from various angles, including the relationship between fiṭrah and religion, fiṭrah and the inclination toward God, and whether the inclination toward God is innately embedded in human nature. In the discourse on the nature of existence, two major perspectives exist. The first, rooted in a materialistic worldview, posits that creation arises from matter and is entirely accidental, thereby negating the need for a Creator. Atheists advocate this view. The second perspective sees creation as a collection of phenomena that necessitate a Creator. Theists support this view, arguing that the inclination toward God is not merely acquired but is harmonious with human nature and grounded in rational proof and reasoning. To substantiate their worldview, theists present arguments that fall into two broad categories: some are based on rational proofs, while others are rooted in human fiṭrah. This study, organized using a library-based, descriptive-analytical approach, seeks to address the concept of innate theism—or the innate inclination toward God—and its methods of proof as presented in the Qurʾān. These methods include intuitive reasoning (istidlāl shuhūdī), reminders (tadhkīr), comparison (muqāranah), and reflection (tafakkur). The study also responds to several atheist objections or doubts circulating in cyberspace, such as “all children are born atheists” and “with the advancement of science and technology, religiosity and belief may one day be considered a psychological disorder”.

Based on His Rubūbiyyah, God sent prophets and revealed legislations through them. The Ulū al-ʿAzm prophets (Arabic: اولو العزم, literally: the determined or steadfast)—namely, Prophet Nūḥ (Noah), Ibrāhīm (Abraham), Mūsā (Moses), ʿĪsā (Jesus), and Muḥammad (peace be upon them)—implemented strategic planning influenced by Tawḥīd al-Rubūbiyyah (Oneness of Lordship or Divinity). This planning was structured around three key axes: understanding the current situation, drawing the desired situation, and strategies to achieve the desired situation. This study utilizes an interdisciplinary approach to analyze these stages. The findings reveal that the Ulū al-ʿAzm prophets (peace be upon them) adopted various strategies to achieve the desired state. These strategies include communicating their mission, preserving human capital, demonstrating steadfastness and reliance on God (Tawakkul), linking spiritual and material affairs, highlighting the strengths of their organizational framework, laying the groundwork for the continuity of the Divinity vision in future generations, selecting successors and ensuring organizational continuity, establishing governance, and building civilizations. The strategic planning of the Ulū al-ʿAzm prophets (peace be upon them) demonstrates distinct advantages over contemporary managerial strategic planning in areas such as addressing the comprehensive needs of agents, emphasizing teamwork, supporting human capital, integrating spiritual factors, institutionalizing organizational beliefs for competitors, and embedding spiritual elements within the organization. These advantages are evident in human, organizational, and environmental dimensions.

Knowing the practical examples of the moral verses of the Qur'an in the light of the lives of the innocents (peace be upon them) is of great importance. The practical way of the innocents (pbuh) is actually a practical interpretation of the Holy Qur'an, without referring to it, it is not possible to achieve a correct and practical explanation of the verses. The purpose of this research is to examine the practice of the Ahl al-Bayt (peace be upon them) in explaining and confirming the moral verses of the Holy Quran. For this purpose, first the most important moral issues are raised, then the relevant verses are mentioned, and then the specific cases of the practical life of the innocent are mentioned in the position of acknowledging those verses and conforming to them. The method of this research is descriptive and analytical and based on library studies. In this way, it has been taken from the reliable sources of public history, the history of Imams (AS), etc. and based on the framework of the research, this work has been written. The results of the research show that the morals of the Ahl al-Bayt (a.s.) in matters such as kindness, honesty, trustworthiness, patience and stability, respect for people, good communication with family, having a wife, secrecy, breaking knots from others, forgiveness, etc. are completely It is in accordance with the teachings of the Holy Quran and has been issued by him in the capacity of explaining and confirming the verses of the Quran.

The enemy's main strategy for influence is to influence the "thoughts of the people" so that by bringing them along, they will achieve their goal which is "overthrow the Islamic system". Even with the influence of the enemy, there must be an "explanation" of divine and revolutionary teachings to influence people's thoughts and guide them in the right direction. Of course, effective explanation has requirements, the most important of which are: "media and artistic rhetoric", "using the capacity of revolutionary believers" and "coherent organizational work". In this research, which has been done with analytical-descriptive method, it has been tried to explain the necessity and importance of the issue of "explanation" by referring to the verses of the Holy Quran and the traditions of Ahl al-Bayt (a.s.) and "requirements of effective explanation" should be examined.

This research aims to present a comprehensive model of human resource development indicators that encompasses religious and cultural aspects. The sources studied in this research include the Holy Quran and Nahj al-Balagha. Using thematic analysis, the researcher coded the sources in two separate phases after studying the theoretical foundations and research background. The Delphi method was employed to enhance validity, resulting in the adjustment and refinement of codes. The reliability was then assessed by collaborating with another coder, yielding a reliability coefficient of 93% according to the Holsti formula. A total of 175 unique themes were extracted, which were then categorized into 22 organizing themes and clustered into 7 overarching themes. These overarching themes include governance (four dimensions), socio-cultural (three dimensions), family (three dimensions), individual (four dimensions), scientific (three dimensions), performance management (three dimensions), and economic (two dimensions). This model is universal and applicable to all aspects of human life, society, and organizations.

The philosophy underlying religious rulings and the rationale for legislating commands are fundamentally rooted in the principles of benefit (maslaha) and the avoidance of harm (mafasid). This framework aims to enable all of humanity to attain happiness by divine guidance and wisdom.A detailed examination of the causes and factors behind the rulings legislated in Islam and Judaism reveals instances where the rationale for these rulings is interwoven with various considerations and possesses distinct origins. In Judaism, for example, religious rulings may be issued "based on punishment and retribution for deeds" in response to sin or transgression, resulting in the prohibition of actions deemed permissible in Islam. This divergence creates a significant and impactful distinction between the rationales behind the laws (ʿilal al-sharāʾiʿ) of Islam and Judaism. The Holy Quran refers to these burdensome and arduous rulings as "bonds" (ʾiṣr) and indicates that such rulings existed in the past but have since been lifted in Islam.

Research Question (s):

The present study seeks to answer the following two questions:Does the philosophy of religious rulings (Ahkam) in Islam, as the final religion, differ from that of Judaism?
If there is a difference, what are the causes of the divergence, and which can be considered superior?

Literature Review:

Regarding the background of the research, studies have been published concerning the philosophy of Islamic rulings and the idea that all divine commands are based on benefits and harms. Among these are the articles "Benefit in Jurisprudence" by Abedi, Ahmad, (1997), Naghd va Nazar Journal, No. 12, pp. 166-177, "The Dependence or Non-Dependence of Rulings on Real Benefits and Harms" by Alidoust, Abolghasem, (2005), Islamic Law Journal, No. 6, pp. 9-32, and the book "The Criteria of Rulings and Methods of Discovering Them" by Ayazi, Seyed Mohammad Ali, (2010), published by the Research Institute of Islamic Sciences and Culture. These works focus solely on the "philosophy and reasons for Islamic rulings" and their details. To date, no independent work has been produced on the reasons and factors behind rulings in Judaism and their comparison with the philosophy of Islamic rulings.

This research was conducted using a descriptive-analytical method, drawing upon verses from the Holy Quran, authentic narrations, and a comparative study with the Holy Bible.

Results:

In Jewish law, some obligations and rulings caused or were accompanied by difficulty and hardship for those obligated. Some laws were fundamentally established for this purpose so that, while serving as a punishment, the performance of the law would be arduous for the individual.Punishment-oriented laws have two important characteristics: 1. They prohibit previously permissible things. 2. Compliance with them is accompanied by hardship for those obligated and involves difficulty.The strict laws were lifted and made permissible after the advent of Islam and thanks to the prophethood of the Messenger of God (s). No further religious laws were established based on the punishment of people's actions because Islam is free from extremism and negligence and is easy.Laws do not contradict the wisdom of God Almighty. Considering the two principles of Islam being the final religion and the gradual and step-by-step nature of the enactment of religious laws, there is no contradiction between the enactment of a law based on punishment and retribution and the benefit and wisdom of God.Islamic laws are eternal because the philosophy of their enactment is based on benefit. However, in Judaism, because the enactment of some laws is intertwined with punitive and prohibitive matters, they cannot be everlasting.
The imposition of punitive rulings can also be examined from the perspective of trial and tribulation. This means that prohibition is a devotional obligation from God, and obedience to it will lead to divine pleasure and reward.

The Holy Quran is the first, most important and main source of Kalam research. The derivation of religious and theological teachings from the Qur'an is based on beliefs about the Holy Qur'an. Having a divine and revelatory origin, meaningfulness and comprehensibility, interpretability, comprehensiveness, immortality and universality are the most important of these foundations. which Islamic scholars have proved with rational and narrative evidence. But in recent centuries, many orientalists have tried to find an external origin for the religious and theological beliefs of Muslims and pretend that the beliefs of Muslims lack authenticity. This article shows with a descriptive and analytical method that although orientalists consider the Holy Quran as a source of theological knowledge, but when faced with these foundations, they either denied them or analyzed and explained them in such a way that in The ultimate credibility of the Quranic teachings has been distorted and in this way the authenticity of the theological and religious teachings of Muslims is damaged.

Manifestation (tajallī) is a frequently used concept in Islamic tradition, the interpretation of which has a great influence on ethical, epistemological, and religious beliefs. The background of this term goes back to the Holy Qur’ān and some ḥadīths with Muslim thinkers having provided several interpretations for it. Prior to Ibn ‘Arabī, manifestation was, more than anything else, a mystic concept that referred to the quality of the ontological-epistemological closeness of the wayfarer to Almighty Truth through removing veils and revealing the acts, attributes, and essence of God. However, Ibn ‘Arabī’s particular views and interpretation of this term were different from those of others. The present study employs a descriptive-analytic method in order to comparatively investigate the uses of the concept of manifestation in Ibn ‘Arabī’s view and in Islamic verses and traditions to reveal their similarities and differences. The findings of this study demonstrate that Ibn ‘Arabī’s ideas regarding some important discussions such as the definitions of manifestation, similarity, and essence or absolute non-existence; absolute judgment about God’s essence; limited terms; Man’s concepts of God; God’s manifestation in the Hereafter, and manifestation of denial are greatly different from the views in Islamic verses and traditions in relation to the concept of manifestation.

One of the most important challenges of the present age,which casts a shadow on the lives of a wide range of Muslims,is distancing from religious identity and the influence of fashionable culture;Something that has shaken the pillars of their personal,family and social life.Solving this challenge is possible only by redefining and recognizing Islamic identity in the form of presenting an objective model.In order to achieve this goal,the present article has examined the religious identity of a Muslim woman from the perspective of the Holy Qur'an and with a descriptive and analytical method.In this regard,several basic components have been taken into consideration to recognize and analyze the identity of a Muslim woman.The first component is the recognition of women's identity in "first ignorance"and the second component is recognition of women's identity and avoidance of it in "post-first" ignorance,which may exist in any age And today it is interpreted as "modern ignorance".The third component is to know the identity of women in Islam based on the theoretical foundations of Islam and the fourth component is to determine the ideal example of a "perfect Muslim woman" for role modeling. Therefore, the most important findings achieved by this research are:"The formation of women's identity in the first ignorance based on the lack of human rights and the instrumental view","The formation of women's identity in modern ignorance based on commodification in the form of scientific theories",and "The identification and identification of Muslim women based on dignity,rights and values human,and preserving privacy and personality"..

The Prophet of Islam (PBUH)’s infallibility matter has a deep stem in Quran verses. From the First Days of Prophet’s prophecy opponents and antagonists were tried to offend his holy character. Because of that, they provided some doubts and uncertainty from Quran verses to downgrade the position of him and find the religious reason for their wrong thoughts. Besides that, the misunderstanding of some Quran verses causes controversy among Muslim’s wisemen. Therefore, the present research has done by library method in order to find the Prophets infallibility doubts and uncertainty from different sources. We used content analysis to categorize those founded doubts and certainty to set for general and private examples .the general examples include past sins, future sins, ask for forgiveness and the private examples include, Receiving and communicating revelations such as the legend of Gharaniq, and the field of action of revelations is divided into the execution of rulings, family issues, moral issues, and issues of political rulings. According to the verses, narratives and viewpoints of commentators and philosopher have criticized these doubts.

The interpreter's presuppositions and mental beliefs directly or indirectly influence his interpretation of the texts. Some commentators do not accept the influence of presuppositions in the interpretation of texts, while some others consider it as being unavoidable. Based on philosophical hermeneutics, Mr. Mojtahdshabastri considers the existence of a presupposition to be necessary in the interpretation of the Qur'an and believes that without it, the understanding of any text cannot be achieved. One of the most important presuppositions of Mujtahad Shabastri in understanding the Qur'an is his theological presuppositions. With three basic presuppositions about God, he went to understand the Qur'an. These consist in: God is unprovable, Man is facing an unknown God and Due to the lack of God`s language, one cannot believe in any linguistic revelation. This research examines the criticisms of the three presuppositions of Mojtahedshabastri's theology with a descriptive, analytical and critical method. The findings of this research show that his presuppositions cannot be accepted and generalized to the correct interpretation of the Holy Quran due to internal contradictions and opposition to reason.