جستجوی مقالات مرتبط با کلیدواژه « Quran » در نشریات گروه « فلسفه و کلام »

In the Middle Ages, after the divine monotheism, one of the most important issues in the Islamic sect was the discussion of the nature of the divine word, which both the Mu'tazilites and the Ahl-al Hadith considered sound and words, with the difference that the divine word was an event and a creature of God and in Ahl-al Hadith, was ancient . The end of conflict led to the hardship of the Qur'an, not with the logic of reason, but with power and force. The ideological end of this story left many questions unanswered, and addressing it will solve many issues. The theory of the divine word for the Mu'tazilites is based on a special metaphysics that can be achieved by explaining the type of metaphysical approach to a better understanding of the divine theology. What is the nature of the divine word? Is it ontological or epistemological and semantic? has real meanings? Is it human or divine? What does the divine word have to do with history? How do religions relate to each other? In short, the divine word is the verbal act of God, which in terms of actuality, two-member and in terms of verb, is multi-actual, which is human in terms of the source of the issuance of intention, and human in terms of the source of the word, and it is an event and a historian in three aspects: linguistic, philosophical and theological. And according to it, the relationship between the Abrahamic religions is essentially independent

In Islam,Emphaty and compassion as one of the most important educational and social goals is one of the most valuable achievements of Islam in society, and it is considered as the axis of unity, the result of which is peace. During the past and present ages, great thinkers have also addressed the issue of empathy as a way to achieve peace, such as Maulana in the seventh century and contemporary thinkers; Dr. Marshall Rosenberg. Based on this, the basic issue of the current research is the question of empathy and this research is about it, with a theoretical study in the way of library research on the Qur'an, the Masnavi of Maulana , and also empathy in the West by examining the psychologist Marshall's point of view. Rosenberg examines the concept of empathy And by emphasizing the analytical-descriptive method, answer the question of how the mentioned views look at empathy and to what extent they are aligned, influenced or different from each other. The findings of the present research show that special attention has been paid to the subject of empathy in the Quran And Maulana, influenced by the Holy Qur'an, has paid attention to this issue in his Masnavi, and Rosenberg, as a psychologist who was also a scholar of Maulana, considered empathy so important that he considers it a factor to achieve peace. Peace is a human need in every It is periodic.

This article is a critique of the paper "Why Miracles Cannot Prove the Truth of Prophecy?” (Anvari, 2023), which was written with a glance at the views of al-Ghazali, Averroes, and Mulla Sadra. For example, in criticizing the statement that “faith through miracles is the faith of ordinary people and one must believe in a prophet through intuition”, it should be said that since God has sent miracles along with the prophets, it shows that he wants people to believe in the truth of the prophet's claim through those miracles. Therefore, faith through miracles is correct. In addition, the strength of faith is not necessarily dependent on the strength of evidence through which one reaches that faith. In criticizing that “there is no correlation between a miracle and the claim of prophecy”, it should be said that a miracle is considered proof that a specific human is representative and messenger of God Almighty, so if an act is proven to be a miracle, the prophecy of that man is proven. Also, the statement that “there is no practical way to set apart miracles from non-miracles”, leads to denying Quran and other well-known miracles as miracles. In addition, based on the fact that a miracle is always accompanied by a claim of divinity and also according to the demonstration of Divine wisdom, it is possible to distinguish miracles from non-miracles. The author proposed spiritual resemblance to the prophet and also the examination of his teachings as means to verify the truth of an alleged prophecy. However, no criterion has been provided to determine the necessary amount of resemblance to a person. Moreover, even if this resemblance is realized, how it merely can prove the prophecy of a person? It seems that paying attention to the exclusive conditions and features mentioned for miracles and having in mind the demonstration of Divine wisdom can solve the problems in terms of how miracles can prove the truth of prophecy.

Sadr al-Mutalahin Shirazi has a special approach to understanding the Qur'an as a sacred text and a source of revelation.He considers meditation in the verses of the Quran to be related to meditation in the universe and introduces the Quran as a light through which the truths of things can be observed. He believes that most of the commentators who paid attention to the external and linguistic aspects of the Qur'an, neglected to pay attention to the meanings and content of the verses.And he considers interpretation in the interpretation of the Qur'an as a necessary matter and considers the field of understanding the meanings of the Qur'an to be a research of people of understanding and contemplation.In this article, while examining the principles and foundations of understanding the Qur'an in Mulla Sadra's thought, we have tried to discuss the necessity of interpretation and the way it was applied by Mulla Sadra in the interpretation of the verses of the Qur'an.

In the Quran's account of humanity’'s initial creation, three types of perception are identified: by heart, by ear, and by eye. However, the Quran also proposes a more intricate ‘perceptual structure’ involving both independent and intermediate perceptual interactions. Within this structure, the human heart is defined as an independent agent of perception, exerting influence over other human perceptual faculties such as reason, sight, and hearing. The Quran doesn’t suggest that other forms of perception associated with philosophical psychology, including touch, taste, imagination, illusion, memory, and thinking, are directly attributed to the heart. However, an indirect influence of the heart on these faculties can be inferred from the meaning of Quranic verses. This paper employs a thematic, verse-by-verse approach to analyze Quranic verses related to the heart. A key finding of this study concerns the direct and comprehensive influence of faith and disbelief on the heart's perceptual activities. In cases where the heart harbors disbelief, a significant portion of its own and other perceptual functions may become blocked or disabled.

Physical health is considered as one of the other health along with spiritual, mental and social health in many systems and schools. Trying to explain an intellectual and cognitive system called "ethical system" consisting of three related and coherent elements; It is the plan, the basics and the principles, and it aims to improve and promote the spiritual health of human being with the water treatment method. Therefore, this research aims to answer the basic question of how the moral system of the Qur'an affects the human body and health through a descriptive and analytical method The moral system of the Qur'an with two methods; Prevention and treatment aim to ensure the health of the human body. Raising awareness, removing moral vices, observing hygiene and cleanliness in dimensions, cleanliness of the body and clothes, sexual hygiene and nutritional hygiene are among the preventive methods of the moral system of the Quran in the health of the body. are The treatment methods are divided into two parts: the treatment method through inner and spiritual means and the treatment method through external means. Piousness, peace of mind, prayer, Quran, prayer, repentance and asking for forgiveness are among the methods of inner means, and fasting, avoiding extravagance and overeating are also the most important material means for the health of the body.

Islam demands the dignity and authority of Muslims in all fields, including the economic field, and work and production are the prelude to achieving this goal. Therefore, Islam attaches special importance to work and production and invites Muslims to it, and in a situation where the enemies of Islam are trying to bring them under their control by attacking the economy of Muslims with various tricks, Islam by enumerating the obstacles to the growth of production and relying on Various production activities invite them to face the enemies. Removing the obstacles to production and achieving the growth of production and self-sufficiency of Muslims and getting rid of the need from the lands of disbelief requires flawless methods and solutions that can only be extracted through a transcendental and divine school. Using the descriptive-analytical method and relying on the verses and sayings of the noble Imams, this research aims to introduce the obstacles to the growth of production in order to achieve the growth and economic authority of Muslims. According to the results, the obstacles to production are: polytheism, blasphemy, lack of necessary exploitation of natural capital, extravagance of production resources, sterile economic activities, wealth accumulation, concentration of wealth in the hands of the rich, lack of specialization in production, eyeing the enemy's facilities, usury, non-observance of production principles and standards in Islamic society.

The issue of takfir is more theological than jurisprudential and its origin is also a belief. . In the beginning of Surah Al-Baqarah, God has divided people into three groups: believers, infidels, and hypocrites, and for the complexity of the character of hypocrites, he has paid attention to their characteristics. (Fazha) is an acquittal because the beginning of it is God's hatred of polytheists, repentance is because in this surah there is a lot of talk about repentance, and it is called (Fazha) because different verses of it express scandal. And the shame of the hypocrites and the veiling of their beliefs and actions. In this research, it is investigated whether a hypocrite is an infidel and outside of Islam? Or does blasphemy have a general meaning? (Hiding the truth) Some believe that external Islam is enough for a person to be a Muslim, and inner faith is not necessary. From this point of view, a hypocrite is a Muslim and can inherit and marry a non-Muslim. Others believe that the mental concentration of Islam is his inner faith and beliefs, and external Islam is not enough. As a result, a hypocrite is a disbeliever, the rulings and effects of disbelief apply to him, and the right to citizenship in the Islamic society is taken away from him, and he has eternal punishment in the hereafter. However, in the field of behavior and actions such as hypocrisy, it is different from the term kufr and it does not mean leaving Islam.

The issue of emigration is one of the most important issues that played the most fundamental role in the formation of the Islamic government at the beginning of Islam and is extremely important, which on the one hand prevents the believers from submitting to the pressure and suffocation of the polytheists, and on the other hand is the factor of issuing Islam comes to the Arabian Peninsula. The emigrants refer to those who lived in Makkah and migrated to Madinah after becoming Muslim on the orders of the Holy Prophet (PBUH), and according to this, the emigrants, with their emigration, contributed to the promotion of Islam, as well as the spread of cultures, beliefs, values, beliefs and customs. New customs played a role and in this way they suffered many hardships. For this reason, the great Prophet of Islam (pbuh) paid special attention to the emigrants, because they put their material life and possessions at the service of his call, and with their emigration, they brought the voice of Islam to the ears of the world, and the Holy Qur'an was also transmitted from them to the world. Niki has mentioned that there are verses in the Holy Qur'an describing the characteristics of the immigrants, among them the salient characteristics of the immigrants: sincerity, patience, endurance and trust in God Almighty. Therefore, in this article, the cultural characteristics of immigrants and its reflection in the Qur'an and hadiths have been discussed, and the method of this research is a library. Attempts have been made to examine various cultural dimensions and the relationship between the status of immigrants and the impact of their presence in society.

Tabaruj is one of the symbols and indicators of the first or pre-Islamic ignorance, which today is considered one of the main symbols and representatives of the new ignorance in the modern world. The Holy Quran has mentioned this social problem and its sanctity in its verses. Considering the rapid and comprehensive growth of the problem of bullying among young people and the lack of insight and awareness of a wide range of them in this regard, it is necessary to take more measures to deal with and fight this social scourge by schools and other educational institutions; Because surely, after the family, the most important institution for the formation of people's personality is the school. Investigating the social problem of Tabaruj from the perspective of Quran and Islam and analyzing and identifying the role of schools and educational system in guiding and controlling this social problem is the aim of this research. This research states that schools should pay more attention to their educational roles in all fields, especially hijab and chastity. Unfortunately, we have seen that some schools only focus on educational aspects and have prioritized education over education. Using library resources and descriptive-analytical method this study has been done.

Ethics and moral principles are one of the important aspects of Islam and are of great importance. Therefore, in the Holy Qur'an, one of the goals of the mission of the Prophet (PBUH) is to educate and teach wisdom, and since the Prophet (PBUH) was in charge of the sovereignty of the Islamic religion, he behaved ethically and adhered to moral principles at various times. Among the scenes in which the Prophet was placed were times of war when they tried to observe moral principles What is considered in this article is what kind of behavior the Prophet (pbuh) had when he was in different scenes of war, and in fact, this issue is examined through the Qur'an and the historical biography of the Prophet (pbuh). What is obtained from this research is that, contrary to the opinion of the Orientalists who interpreted the Prophet's campaigns based on violence and gaining booty, the Prophet adhered to moral principles in his wars and tried his best to perform moral actions such as They should teach Muslims compassion and kindness, keeping promises, patience and perseverance, etc.

The purpose of this study is a comparative study between the goals of the Qur'anic lifestyle and modernity, which distinguishes between the two and explores the results and consequences and benefits and fruits of each to be a guiding torch for every questioner and seeker of truth. For this purpose, by emphasizing the descriptive-analytical method and using library tools and scientific-religious approach, we studied the teachings of the Holy Quran and the views of modern thinkers. The main achievement of this research is to analyze the efficiency and results by stating the main differences between the goals of the two so that each scanner can choose more consciously and more easily and walk the path and achieve eternal life.

The existence of the world of purgatory is certain from the point of view of the Qur'an and the Supreme Wisdom, and both of them are of the opinion that after leaving the elemental body, the human soul enters the world of purgatory and continues its life with an exemplary body and purgatory. Why the world of purgatory and how the body of purgatory is the two main questions of the seekers of truth, which we are trying to answer in this article with a descriptiveanalytical method, and for this purpose, first with proofs, some of which are completely new, to prove the principle of the world of purgatory and The reason for it has been discussed and then the question of how the Barzakhi body has been answered by capturing the most comprehensive features of the Barzakhi body from the main works of the Supreme Wisdom. The innovation of the present research is, firstly, to capture the sixteen characteristics of the Barzakh body, and secondly, to present some new and simple arguments to prove the principle of the world of Barzakh.

Verse 59 of Surah Nisa, which is referred to as Ul al-Amr, is one of the most important proofs of the legitimacy of obedience in the field of religious and political authority in the Qur'an, which is dedicated to the issue of the leadership of the Islamic Ummah and the absolute obedience of all Muslims to them. According to this verse, believers are obliged to refer disputes and issues related to war and peace to the Supreme Leader, as a result, they have duties and powers in the field of community administration. Since the determination of Ul al-Amr's example is very important in the system of community administration, therefore, the scope of authority and the type of relationship of Ul al-Amr with the Messenger of God (PBUH) and the rulings of the society must be properly explained. Based on this, the main problem of this research is that according to the mentioned verse, can Vali-ye Faqih be considered an example of Ul al-Amr? In response to this issue, the approach of Shia and Sunni commentators is different; however, according to some of them, due to the lack of direct access to the infallible Imam, the term Ul al-Amr can also be applied to the fully qualified Supreme Leader. This research, using a descriptive-analytical method, tries to investigate the examples of Ul al-Amr in verse 59 of Surah Nisa.

In their understanding of the God of the Qur'an, Those who agree with the appearance of the text, consider Him to be a superman who resides in the sky and sits on the throne. He breathed his soul into the body of Adam, and He appeared to Moses in the middle of the fire, He will come on the cloud with the angels on the Day of Judgment, and for the people of faith, it will be possible to see him on that day.
However, the opponents of appearanceism do not believe these types of propositions and suggest more distant meanings for the verses expressing them. In this situation, the present research aims to use the image of God in the Bible to understand the God of the Qur’an and seek help from that historical background in the judgment between the apparentists and the interpretationists. The hypothesis is that the Holy Bible supports the humanistic conceptions of God in the Qur'an and weakens the approach of opponents of the appearance of the text. Based on this, the human-like understanding of God in the Qur’an is the only correct understanding. Of course, in the end, it can be concluded that what the Qur’an says about God is a picture of Him for humans and is in accordance with their human understanding of God.

Bada" refers to the alteration of divine conditional judgment by God regarding destinies, which occurs based on specific events, conditions, and factors. This teaching is a significant aspect of Shiite thought and holds a special place in the traditions of the innocents (peace be upon them). It is supported by numerous concrete examples from the Qur'an and Hadiths. While some Sunni groups have criticized Shiites for holding such a belief, this research, conducted through a descriptive-analytical method with a comparative approach and relying on library sources, reveals that the concept of "Bada" has also been mentioned in several instances in the Bible. This indicates that belief in "Bada" is shared among Abrahamic religions. The research further highlights the significance of a hadith from Imam Sadiq (a.s.) regarding "Bada," which has been insufficiently explored in contemporary studies. The purpose of this article is to provide an explanation and substantiate the concept of "Bada."

The purpose of this article is to explain the functions of "social monotheism" in monotheistic society from the perspective of the Qur'an. Social monotheism, with a new approach in understanding the principle of monotheism, reveals its intrinsic social nature, which has been neglected from the point of view of Muslim theologians. This reading of monotheism has various functions and fruits. Considering the newness of this approach in the understanding of monotheism and the absence of its functions in society and the lack of research in this field, the present article, with a descriptive-analytical approach and using the library method and using Quranic verses and social interpretations, the functions of social monotheism in The findings of this article show that social monotheism produces the anthropological and cosmological foundations of the rule of the monotheistic system over the society in an insightful function, and objectively and practically, specific social, political, economic and educational functions and It has a psychological effect in society. The result is that following the creation, promotion and dominance of the discourse of social monotheism, the monotheistic society will be on the path of evolution and excellence.

Siddiqui's argument is proof of the existence of God without the mediation of creatures. Al-Farabi proposed this method and Ibn Sina claimed to have established this argument by presenting the proof of "possibility and obligation", which was objected to by Mullah Sadra, and finally, Mullah Sadra himself and after him, Allameh Tabataba'i, each presented a new version. They presented this proof. Hazrat Ayatollah Javadi Amoli, on the one hand, in argumentative debates, has disputed with the same criteria that Mulla Sadra disputed in Ibn Sina's argument of being a Siddiqui, in Mulla Sadra's argument itself, and finally emphasizes the argument of Allameh Tabataba'i, and on the other hand, in arguments Tafsir has discussed the Qur'anic evidence on this argument. This research, with descriptive and analytical method, aims to answer this question: How is the explanation of Siddikin's argument and its Quranic evidence from the perspective of Ayatollah Javadi Amoli? As a response, after the presentation of Siddikin's argument from the point of view of Ayatollah Javadi Amoli, he has endeavored to explain its Quranic evidence with regard to verse 45 of Surah Furqan and 53 of Surah Al-Fazlat and to explain the testimony and implications of each of the verses on the claim, so that Firstly, it is an example of the rationality of the concepts of the Quran, secondly, it is a manifestation of the inseparability of the Quran and proof in an objective and exemplary manner, and thirdly, it shows an aspect of the scientific miracle of this divine book.

Semantic change is a subject examined in lexical semantics. Meaning is not a fixed, unchangeable phenomenon. Lexical semantics have led cognitive linguists to consider meaning as a network. “Semantics” has the property of radiality. That is to say it forms a radial network around a core meaning, from which other peripheral meanings are evolved by its flexibility. The radial network is not an instrument to produce different meanings from the core meaning. Rather, it is a model showing how different but connected meanings are stored in the semantic memory. The present research aims to examine the radial network of dabar in the Quran because a clear understanding of Quranic words is an important step in its accurate interpretation and understanding.

The radial network theory is one proposed in cognitive semantics with the cognitive analysis of word meanings in different contexts as its endpoint. In this theory, the meaning of peripheral words evolve from a core meaning and the core meaning forms other meanings as a result of schematic change and flexible metaphorical extension. The outcome of this viewpoint is the radial network: a conceptual network in which several concepts are structured around a core concept. The process binding the core and peripheral meanings is called chaining.

“Posterior” as the core meaning of dabar is a preconception of the embodiment of human sensorimotor perceptions experienced within the context of “orientation”, giving it structure. Researching the word dabar in the Arabic language family shows that “posterior” is an ancient word found in Hamito-Semitic languages. Various derivatives have been formed with this word in Arabic and other related languages, indicating its significance in meaningmaking. The semantic range of the word is broadened with different combinations. Schematic changes are effective in this semantic broadening, leading to a flexible metaphorical extension and meaningmaking. Existing schema-based metaphors in the present research have paved the way with their changes for meanings such as fear, offspring, heedlessness, misguidance, pursuit, time, purposeful knowledge, and listening. The meanings have been obtained from changes in the schemas of orientation, force, motion, balance, cycle, and process.

The obtained radial network is the outcome of eight peripheral meanings structured around a core meaning. The meaning of “posterior” as the most antiquated meaning is a pivotal member of the radial network, incorporating the image schemas of “orientation”, a cognitive concept experienced in the embodiment of human sensorimotor perceptions which give it structure and are easy to learn. “Orientation” as the most frequent schema in meaning-making for the derivatives of dabar is followed by the schemas of force, motions, cycle and balance in this meaning-making. The more abstract the meaning, the more schemas are called for meaning-making. There is a relationship between the obtained radial categories, all of which serve to express human’s experiencing monotheism. In examining the obtained radial network with a cognitive approach to the expressed meanings of the lexicon, some of the meanings are similar, and others such as time, misguidance, listening, and fear are words with no shared meanings.