نشریه پژوهش دینی
سال نوزدهم شماره 39 (پاییز و زمستان 1398)

The structural view of Quranic surahs has come into the focus of the commentators and scholars of the Quran in contemporary times. This emerging trend in the field of Quranic commentary requires the strengthening of its theoretical underpinnings and the discovery and development of effective practical methods. The present article attempts to examine the efficacy of the phenomenological approach, as a new approach to the structural commentary of the Quran, in discovering the structure of Surah Ya-Seen. This approach can be effective in unraveling the structure of the Quranic surahs by removing the presuppositions based on the unstructured view and accumulated in the traditional commentary, which covertly interfere with the commentary process and impede a structural view on the Quran. This phenomenological encounter reveals that the central theme in Surah Ya-Seen is that "everything is included in imam-e mobin (Guarded Tablet)". This surah has five parts, the first one of which points out that Prophet Mohammad (p. b. u. h.) was delegated as a prophet to warn his people about this concept. In other parts of the surah, Allah explains this concept in the form of the story of a nation in the development course of humanity, mentioning divine signs in the world in natural phenomena and describing the conditions of the resurrection in the Hereafter. The last part of the surah, as a conclusion, depicts this concept across the universe. According to these explanations, the meaning of the phrase "everything is included in imam-e mobin” has three conceptual components: accomplishment, domination of power and facilitation of work, and inclusivity and pervasiveness.

The holy Quran, as the most comprehensive charter of human life and the manual of worldly and the Hereafter bliss, is the most essential source of knowledge for all those who have common sense. The correct understanding of the promoting and humanistic teachings of this sacred text that, in the form of its very human language, is the originator of the best human life, has been and still is one of the most important occupations of Quranic scholars and researchers. Undoubtedly, the traditional potentials of rhetorics alone are not sufficient for extracting the aesthetic aspects of the Quran and explaining its distinct meanings in a scientific and systematic manner. Hence, the present article aims to discover and analyze some of the Quranic requirements that elevate individual and social ethics of human beings, especially Muslims, using the fundamentally structured knowledge of modern linguistics which does not consider linguistic intuition very important. The examination of the Quranic data revealed that each verse is focused on a certain type of conceptualization, and its understanding should be based on the same conceptualization. Therefore, in a verse in which one word has been apparently omitted, replaced another word, etc., it is necessary for the verse to remain as it is so that the main message latent in it can be extracted as the holy Quran has contributed distinct meanings to various spheres of human life through the application of these linguistic structures. Also, lexical substitution, deliberate reduction and increase in the volume of vocabulary (concision, verbosity), utilization of meaningful inflectional structures (word formation), etc. are among the most commonly used mechanisms of every grammar, especially Arabic grammar, and beyond the utilization of each one of them in the holy Quran, lie delicate, life-giving ethical requirements.

One of the most important topics in the field of educational sciences is the trainer’s being a role model for the trainee. In general, if we categorize the whole Islamic issues into the three areas of beliefs, morality and prescripts, a look at the holy Quran and the teachings of the Infallibles will reveal that these three areas are so closely interrelated that one cannot exist without the other, and an individual who is faithful to only one of the three can be not only a role model teacher, but an example of a perfect and successful human being. An important part of the verses of the holy Quran deal with these three areas, which are also regarded as the realms of faith and the practice of righteousness, and they have long been the subject of debate among Muslim scholars. In this article, we have dealt with the most important features of role model teacher aiming to explain the approach of explaining the role model teacher as a Quranic trainer based on Quranic verses and narrations and referring to commentary and hadith sources. The result of this study is that the role model of a perfect Islamic trainer can be realized only if the teacher always considers the three angles of the triangle of religion, i.e. ma’refah (spiritual knowledge), Shari'ah and morality, and believes that disregarding any one of these three does not make him/her suitable for a perfect role model trainer, and consequently his teachings will not produce sufficient outcome for the trainees.

Shiite commentators have not had the same historical, social and cultural conditions over the centuries. The general impact of the conditions of the time on the predisposition, style and content of interpretation is undeniable, and al-Tibyan commentary is no exception to this rule. Having a general view and considering the cultural and historical conditions of Sheikh Tusi's era, we can acknowledge that a rational-theological approach is adopted in al-Tibyan commentary, which has even affected Sheikh Tusi's attitude towards narrations. In analyzing this rationalist approach, the conditions of the fifth century AH and the historical developments governing the scientific and cultural exchanges in Baghdad in this era should not be overlooked. The turning point of this intellectual transformation lies in the Shiite discourse of that era, and it should be sought in the special challenges of scholars such as Sheikh Mofid and Sayyid Morteza with their religious and interpretive-hadith gnosis. Regardless of some of Sheikh Tusi's minor disagreements with these two thinkers, it should be noted that he was substantially a follower of their school of thought, and the reflection of this following is seen in how he deals with interpretive narrations. Using the descriptive-analytical method, this article seeks to explain why and how the historical process affects the way this commentator takes advantage of various elements, especially in the field of interpretive narrations.

Relational analysis is one of the well-known types of constructivist semantics which conceptually explains lexical items relying on the relationships among language units. The word ‘truth’ is one of the key and fundamental concepts in the Quranic worldview, and the discovery of its semantic field in the semantic network of the Quran is highly important as, with the discovery of its sense relations, its synonyms, hyponyms and antonyms are identified, and the place of this concept in the worldview of the Quran is determined. The present study has been conducted using the descriptive-analytical method and on the basis of the achievements of constructivist semantics. Using the semantic components of the word ‘truth’, we explained its sense relations and concluded that, in the holy Quran, words such as prophet, book and va’deh (vow) are hyponyms of ‘truth’, qest (justice) and sedq (sincerity) are its synonyms and words such as bahreh (profit), vujub (legal obligation) and towhid (unity) have polysemic relation with it. We further concluded that the words batel (falsehood), kezb (untrue) and la’ab (play) are complementary antonyms and zann (opinion), reib (doubt) and zolm (cruelty) are implicit antonyms of ‘truth’.

One of the important factors in defaming the personality of the Prophet Mohammad (p. b. u. h.) by the obstinate, ignorant or misguided orientalists is the existence of many flaws in Islamic narrations which need to be scrutinized by hadith experts. Most of these narrations concern all Muslims, and some of them have found their way into Shiite hadith resources, and there are many problems with their documents and texts. The narrations concerning the marriage of the Prophet (p. b. u. h.) to Zeynab bint Jahsh have created many predicaments in exact understanding of this event, and now it is necessary to follow another way of analyzing the legend of the Prophet's marriage to Zeynab bint Jahsh looking critically at hadith sources. The purpose of this study was to critically evaluate the relevant narrations using the content analysis method so that door can be closed on other orientalists’ erroneous critiques.

Prophet Noah (a.s.) is the first Arch Prophet who has been given prophetic mission with a book and shari'ah by God, so his book is the first divine book. He had been inviting his people for nine hundred and fifty years, but his people had no reaction except greeting him with derision and attributing insanity to him until he finally sought help from his Lord. Following the divine command, Noah got engaged in building a ship, and after it was completed, the divine command of punishment and horrible storm was issued and all people, except those who had been ordained, were destroyed. Many Quranic verses deal with this apparently very simple story, and it has some features that are rarely found in the life story of other prophets. The question the present study seeks to answer is: What was the management model of Prophet Noah (a.s.)? This study was conducted using the qualitative approach and the interpretive method based on the second type of ijtihad. For data analysis, the grounded method was utilized. The data were collected using library resources and the media and finally three theorems were obtained which constitute the excellent management model of Noah (a.s.).

Ghazali believes that ‘moral responsibility’ denotes ‘being subjected to reprimand’, and reprimand means that some kind of quality is created in man’s heart, and he distances himself from God, the Exalted. In Ghazali’s belief, man is responsible for the judgment in his heart and for his intention for doing an action. With an individual and collective outlook, Ghazali holds man accountable to God, himself and others, but in order for this responsibility to be realized, the doer of the action must meet the requirements of the fulfillment of the action and avoid the factors that impede the sense of responsibility in man. Therefore, Ghazali considers moral responsibility to have its components and conditions. With the strong support of the Quranic verses, he expresses his views although, due to his attachment to the Ash’arites, his ideas of moral responsibility are challenging and have created some contradictions

The spread of prostitution is one of the issues that verse 19 of Surah al-Nisa refers to, and it prohibits Muslims from committing it. Knowing the meaning of this issue, its ruling in the Quran and other sources and the scope of the verse's inclusion of the examples that did not occur at the time of the revelation of the Quran are among the important issues surrounding this verse. In this article, an attempt has been made to find out the status of the new examples of prostitution spread resulting from changes in human communication and interactions due to an emerging phenomenon called cyberspace using the cases that were previously considered as true examples of prostitution spread referred to in this verse. In this article, the spread of prostitution refers to an act that has either been made public by the perpetrator or by another person. Hence, the main element in the concept and recognition of emerging examples is the dissemination of this behavior. Since this verse is among the verses of the revealed prescripts and jurists have made more attempts than commentators to interpret and explain it, it is necessary to pay attention to their research in this article.

The present study aims at an analytical study of the principles of citizenship education from the perspective of the teachings of the holy Quran. This is an applied research work with a qualitative approach which has been conducted using inferential and inductive, qualitative content analysis methods. After an analytical examination of the holy Quran around the research questions, we came to the conclusion that the principles related to Islamic citizenship education are: monotheism, inherent human dignity, responsibility, self-sacrifice, empathy, unity, self-awareness, tolerance, promotion of good and prevention of evil, , good-temperedness, avoidance of moral vices, observation of  virtues, creativity, advocacy of the truth and promotion of truth-seeking, honesty, remaining faithful to vows, promotion of peace and avoidance of war and disorder, avoidance of unjust speech, trusteeship, and cooperation, and the characteristics of a desirable Muslim citizen are: abstinence from violating people's rights, respect for the rights of citizens, sense of responsibility towards fellow citizens, assisting fellow citizens when natural and unnatural disasters occur, observation of Islamic ethics in social interactions, good-temperedness and sunniness, modesty, tolerance, feeling responsible and committed and helping others.

There are many words with similar meanings in the Talmud and the holy Quran. One of these words is shekhinah in the Talmud which is referred to as sakineh in the holy Quran. A comparative study of the status of shekhinah in the Talmud and sakineh in the Quran is what the present study aims at. To identify the similarities and differences between these two words, the historical, analytical and comparative research methods were employed. The findings revealed that the word shakhinah in the Jewish sacred texts and the word sakinah in the Quran and Islamic narrations have common origins and applications. For example, both words signify the comforting presence of God. However, the scope of the application of shekhinah is far more than sakinah. Shekhinah has also undergone more semantic development and evolution than sakinah as shekhinah is sometimes attributed to God Himself while sakinah is considered one of God's acts in the holy Quran