جستجوی مقالات مرتبط با کلیدواژه "قرآن کریم" در نشریات گروه "فلسفه و کلام"

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.

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 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.

In explaining semantics of the word chastity in the holy Qur'an and hadiths, chastity implies a kind of restraint and continence performing a forbidden and ugly act or begging and unnecessary request with action with certain limits. The present study is filled with statistical method – quantitatively and linguistic context in appropriate verses and traditions based on the concept of chastity with other concepts relevant to this term while using descriptive - analytic method in addition to establish the position of modesty in connection with the concepts of Qur'an and traditions ,has recognized certain words and related lexemes to morality It is widely stated with different functions. Collocations in two categories of mutual context and non-synonymous words reviewed and words rape, greed, lust, begging, signs of Islam and Shiism, zeal wisdom and the best worship was, and words restraint, refusal ,patience and retention in some ways they are some of the expressions used as substituents for chastity. But the word chastity preferable to substitute words in order to express the concept comprehensively and restrictively..

Metaphor theory is proposed in cognitive science. From the viewpoint of contemporary cognitive linguistics, conceptual metaphor is basically "understanding and experiencing" something in terms and phrases of something else. In conceptual metaphor, by establishing mappings between the two areas of origin and destination, an abstract or lesser-known thing is always understood based on a concrete or better-known thing. One of God’s methods of conveying meaning in the Holy Qur’an is using similes, similes, and metaphors. With the help of conceptual metaphor theory, we obtain a new analysis of the metaphorical language of the Quran and its connection with the Islamic worldview, according to which the conceptual metaphors of the Quran are an inevitable part of Islamic thought. These metaphors, like the traditional view, should not be considered mere literary crafts, but intellectual crafts that transform a person’s thought to give him a frame of mind in which he should look at the whole being, nature, man, and revelation. Charity is one of the Qur'anic topics expressed in the form of sensible to tangible metaphors. According to the place of charity in the Qur'an, the current research, using an analytical descriptive method, seeks to answer the following question: What are the conceptual metaphors of giving in the Holy Quran?
a. In the conceptual metaphor of verse 261 of Surah Al-Baqarah, the destination field; The truth of the act of spending in the way of God and hypocrisy in the cause of God over the origin field; A seed that is planted and gives 7 clusters, and each cluster contains 100 seeds or more, was written, and based on that, from the perspective of the Qur'an, giving in the way of God, trading with God and investing is safe, profitable, and wise, and it leads to the spiritual growth of man.

In the conceptual metaphor of verse 264 of Surah Al-Baqarah, the destination field; The truth of the act of charity with blessing and torture is like hypocritical charity without faith in God and the Day of Judgment and hypocritical hypocrisy over the origin field; Planting seeds in the soil sitting on a smooth stone that has been washed away due to heavy rain, soil and seeds and nothing but hard stone remains, was written, and based on that, from the perspective of the Qur'an, hypocritical giving: An unreasonable act with a reverse effect is associated with loss and damage, and investing in an economic bubble is an obstacle to the spiritual growth of man.
In the conceptual metaphor of verse 265 of Surah Al-Baqarah, the destination field; The truth of the actions of those who spend only for the pleasure of God and to reach a position of stability, and stability means sincere hypocrites, over the origin field; The high and fruitful garden that produces crops in any condition, was written and it was determined that from the perspective of the Holy Quran, sincere giving; It lays the groundwork for the individual and the community to benefit from the fruits of charity and causes spiritual growth and stabilization of self, peace, and mental security.
In the conceptual metaphor of verse 266 of Surah Al-Baqarah, the destination field; Destruction and suppression of the fruits of charity with curses, torture, and hypocrisy over the origin field; A garden full of crops with palm and grape trees and flowing streams, and an old and infirm owner with young and weak children, which a strong pressure like burning winds, will tear it apart and set it on fire, was written and it was achieved that almsgiving with begging, torture, and hypocrisy causes a lot of regret and deprives the heart of a hypocrite from spiritual growth in the light of almsgiving.

As it is clear to everyone, the family is a social institution, and its meaning is not always the same in different societies and throughout human life. Social developments have changed. The family is composed of a group of people who are related to each other through blood, marriage, adoption, and live together for a long and specific period of time. The goals of forming a family include the absence of loneliness, peace, the fulfillment of sexual and instinctive needs in a controlled manner, affection and mercy, and mutual affection among the spouses, the continuation of the generation and the perfection of the man and the woman, and finally, the closeness of God. In all the legal systems of the East and the West for the family, including issues of marriage, legal laws according to their ideals and ideologies, but each of them has a place to ponder because every day we witness men's dissatisfaction with women and women with Men and parents are children and vice versa, which shows the illogicality and lack of firmness of family legal rules, which seems that more culturalization should be done in order to get closer to a balanced family, and men and women are selfless in fulfilling their duties and even Act beyond their duties. Nowadays, in the world regarding women's rights, they are influenced by the achievements of the Westerners regarding the equality of men and women, and this idea of the West has almost surrounded everywhere, even the communist world. Westerners are very proud of themselves in this matter, .

The problem of Evil and its solution has long been the concern of thinkers of various schools and methods because evil disrupts the field of religious beliefs and attacks religious beliefs. The Holy Qur'an also deals with the issue of evil in several verses. The issue of evil in the Quranic worldview is different from the view of religious scholars. The theologians, while considering the existence of evil, tried to provide a solution for this problem and by stating the divisions of evil, have stated a solution for each division. The point in common between the theological view and the Qur'anic view is that some Imamiyya theologians have considered evil wisdom to be the test. However, the Qur'anic view has dissociations with the theologians' view. The method of the Holy Quran in processing the problem of evil is in such a way that it basically prevents the occurrence of common problems in human view. In the Qur'anic view, there is no equality between evil and adversity. In the Holy Qur'an, God refers to the necessity of redefining the concept of evil so that it is necessary to free the concept of evil from the humanistic criterion. The criterion of being evil is not being contrary to human nature; Rather, in order to distinguish between good and bad things, one should pay attention to the end of the action and examine the course of the action from the time of doing the action to achieving the result. The Holy Qur'an has stood against the idea that man is confined in worldly life and considers the criterion of an action evilness to be the "consequence" of the action in the "rest" world. Because the divine wisdom of human creation is not to be blessed in this mortal world and to indulge in worldly blessings. 

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.

Mystical discovery and intuition are considered as one of the ways to gain knowledge about God. The present study explains the epistemological aspect of discovery and intuition among mystics and the Holy Quran. This research used the descriptive-analytical method and library documents. The study aims to investigate and explain the mystical discovery and intuition from the perspective of the Holy Quran and Islamic mystics. The results showed that according to mystics, knowledge about God, His names, and attributes are only possible through discovery and intuition. Revelation is the fall of the veil and the manifestation of the truth in the heart, achieved after efforts and austerities and paying attention to the Prophet of truth. Observing is seeing the truth with the eyes of the heart and shining divine lights on the eyes of the mind. Meditation on the verses of the Holy Quran concluded that the epistemological aspect of mystical intuition has its roots in religious teachings, especially in the Holy Quran, which has been interpreted as the vision of God. In the matter of mystical intuition, the mystics have also relied on verses and narrations about the vision of God, asceticism, piety, and rejection from the world.

The problem of the relationship between revelation and philosophy or the conflict between reason and faith is one of the most famous and challenging discussions in the history of Islamic philosophy. In fact, it has occupied the minds of prominent Islamic thinkers, both Shi‘ite and Sunnite, since the advent of Islam and, following this, has been discussed by Orientalists in the field of Islamic studies as well. Oliver Leaman, the Orientalist, Qur’ān researcher, and Western interpreter of Islamic philosophy, has dealt with the problem of the relationship between the Qur’ān and philosophy. While adopting a more moderate standpoint in comparison to many other Orientalists, and while acknowledging the consistency of revelation with philosophy, he believes that Qur’anic theorems and teachings have influenced the development of Islamic philosophy. Moreover, he has propounded a number of noteworthy points in his analysis of the theory of conflict of reason with revelation and evaluation of Islamic philosophers in this regard. Following a descriptive-critical method, this paper clarifies and criticizes Leaman’s view of this theory and demonstrates that, firstly, the conflict exists only between the human intellectual philosophical and Qur’anic perception of this problem, and the hypothesis of the conflict between revelation and philosophy among many Orient ologists stems from comparing Islam and the Holy Qur’ān with Christianity and the Holy Book. Secondly, the author states that, in contrast to Leaman’s claim, the solution provided by Islamic philosophers, including Ibn Rushd, does not necessitate undermining the significance of the Qur’ān and revelation and accusing Muslim philosophers of denying God’s knowledge of particulars and corporeal resurrection and following Aristotle regarding his theory of the soul, which originates in a misunderstanding of Islamic philosophers’ views of this conflict by opponents of philosophy in the Islamic world or Orientalists.