نشریه قرآن و علم
پیاپی 26 (بهار و تابستان 1399)

"Method of scientific interpretation", along with other methods - such as "interpretation of the Qur'an by Qur'an", "interpretation of the Qur'an by Hadith" and "rational interpretation" - is one of the specific methods of interpretation of the Qur'an. The method of scientific interpretation is the way in which the commentator tries to better and more understand the practical references to the verses of the Qur'an by utilizing and employing the convincing empirical sciences as a special source, along with other sources, in such a way that all the criteria and conditions of a correct interpretation are observed and there is no imposition or derivation in the interpretation. Examining the surviving interpretive narrations of Imam Sadiq (as), it emerged that he gave a special place to "science" in general and the definitive findings of "experimental sciences" in particular, and he has used the method of scientific interpretation along with other methods of interpretation to better understand and more scientific references to the verses of the Qur'an. Findings showed that the types of scientific interpretation of Imam Sadiq have a wide range, some of which are: the motion of the earth, general gravity in the universe, the sphericity of the earth, the roles of wind, parity in plants and all parts of the universe, the order to eat halal foods and the philosophy of banning certain foods.

There are different approaches to the Islamization of the humanities. One approach is that in order for these sciences to become Islamic, we must consider problem-selecting from our own society and problem-solving with an Islamic approach as two macro strategies so that, through various efforts, these sciences gradually take on an Islamic color and character. The purpose of this study is to "provide an overview of the Qur'an-based social psychology" in a way that addresses the issues of their own society. The question of this research is "What are the characteristics of social psychology as a subyet of Quran-based psychology?" The method of this research is a library and a comparative study between the pillars of "contemporary social psychology" and "Quran-based social psychology"; Pillars include the subject, goals, principles, assumptions, problems, methods, basic concepts and applications of social psychology. The achievements of the research are that the Quran-based social psychology is: 1. a sub-system of the "School of Quran-based psychology"; 2. It does not have a different definition, but it must be implemented and operationalized in the cultural context of the Qur'anic community; 3. Its practical purpose is to play a role in Islamic socialization; of course, Islamic psychology alone cannot build an Islamic society, but must be as influential and play a role as it is; 4. In addition to current methods, it also uses special methods; 5. Its topics and issues are broader; 6. The desired educational and research priorities have been suggested.

Psychology as a scientific branch or a field of study that deals with the scientific study of human behavior and mental processes has been and still is in the focus of Muslim thinkers. If Islamic science wants to be presented as a new science as a rival to contemporary humanities, it is necessary to discuss it from an Islamic perspective. This research has been done with the aim of examining and explaining the nature of Islamic psychology and presenting research methods in it. To answer the questions follow: What is the difference between Islamic and Quran-based psychology and current psychology; and what are the differences between their principles, goals, themes and issues? The method of this research is analytical-inferential method and the method of collecting information has been library. Given that Islamic psychology is an example of a religious science, of course, whatever is said about religious science is also said about Islamic psychology. Therefore, Islamic psychology will not be a purely empirical science and, as a comprehensive branch of knowledge, will be part of the epistemological geometry of Islam. As a result, in discussing their methodology, the general empirical method is generalized, as well as using methods such as internal and external experience, field and historical navigation, rational reasoning, narrative devotion to what is a reasonable source, content analysis of religious texts, and so on. In Qur'anic discussions, it will also benefit from methods such as interrogation, recruitment, scientific theories, and interdisciplinary studies.

The purpose of research, design, construction and validation of the initial questionnaire was to assess the psychological components of a successful preacher from the perspective of the Qur'an and hadiths. For this purpose, two descriptive and survey methods were used. In order to collect the teachings of Islam, the researcher used a descriptive method to explain the psychological characteristics of a successful preacher with regard to three components: cognitive, emotional and behavioral components. Then for the validity of the questionnaire he used the survey method in a sample of 54 preachers of the preachment centers of the holy city of Qom. The study sample was collected from the mentioned community based on the available sample. In examining the content validity of the questionnaire, Kendall coefficient of the remaining 80 items was 0.21 with a significance level of 0.000, which indicates the degree of agreement of experts on the agreement of items with Islamic documents and the way of their implication. To evaluate the validity and justifiability of the structure, the correlation between the items with the total score, the correlation between the components with the total score and the correlation between the components with each other were calculated, and the results showed that the validity of the structure is high and all of them measure the psychological components of the successful preacher. Therefore, in this study, the researcher used Islamic verses and hadiths to explain the psychological characteristics of a successful preacher and by extracting related components, developed a questionnaire of 80 questions that measures and essays the success of the preacher. Based on the research findings, using Islamic sources, it is possible to build a tool to measure the psychological components of a successful preacher, and this tool has good validity and justifiability and has a valid psychological scale of scientific conditions.

The Holy Quran, with its special educational system and its realistic view of the existential and psychological structure of human beings and social phenomena, seeks to bring human beings to their true happiness in the shadow of this educational system. Therefore, many points about the principles of education can be seen in the verses of the Qur'an. By examining the verses of the Qur'an and considering the thoughts of two great Shiite and contemporary Sunni commentators - Tayyib and Sayyid Qutb - in the field of principles of education, we come to a total of nine general principles in Qur'anic education, which are: 1- The principle of reason and thinking 2- The principle of gradualness and continuity, 3- The principle of honor and respect, 4- The principle of equality, 5- The principle of authority, 6- The principle of proportionality and moderation, 7- The principle of purposefulness, 8- The principle of naturalism, 9- The principle of activity.  Although Sayyid Abdul Hussein Tayyeb and Sayyid Qutb lived at about the same time, but they had different geographical boundaries, political, social status, and intellectual concerns Sayyid Qutb, as an Egyptian scholar and intellectual activist, does not consider the Qur'an to be merely a mystical or theoretical book, but a book of "movement and dynamism". Thus, he, in his interpretation, emphasizes the problems of the present age and the unhealthy situation of the infidels and calls on the Muslims to adhere to this only way. Tayyib also has a social approach and in explaining the principles of education, he pays much attention to the view of the Ahl al-Bayt, as stated in the Shiite narrations, and tries not to violate this view in interpreting the verses. Tayyib has used a large number of narrations to interpret the verses and complete the topics discussed below the verses, which is much more than what Sayyid Qutb has used.

One of the methods of interpretation - which has been especially considered in the Islamic world after the era of the Enlightenment and the Industrial Revolution in the West - is the method of scientific interpretation of the Qur'an in which the commentator tries to better understand the verses by using the findings of experimental sciences. This method is mainly done in three ways: "Tatbiq", "Istikhdam" and "Istikhraj". The present article, in order to achieve the position of natural sciences in the process of interpretation from the perspective of Allameh Tabatabai, examines these three methods in relation to this category of sciences in the noble interpretation of "Al-Mizan" and carefully examines the findings that Allameh Tabatabai in his interpretation referred to as the natural sciences, so it have pointed out and clarified that firstly: in Al-Mizan not only can no example be found for " tatbiq", but basically one of the main motives of Allameh in writing this commentary has been to confront the prevalence of tatbiq in the field of interpretation in his time. Secondly: although he has used other sciences in some cases in understanding Quranic verses, the study of these cases reveals that he, as he has repeatedly stated, considers the Qur'an in the process of interpretation needless to other sciences and other epistemological sources, and sees the findings of other sciences only as a way to better-understanding of verses and trans-interpretive uses - not the principle of Qur'anic interpretation, then considers them "employable"; And thirdly: although in the field of natural sciences in Al-Mizan there is no case for "istikhraj"; But this interpretation has a huge capacity to extract theories in various branches of humanities and theoretical sciences.

Since a healthy body is the basis for carrying out many divine commands, the issue of physical health is raised in the Holy Qur'an, which can be raised in two areas of health and cure. One of the issues at stake is; how effective are the medical verses of the Qur'an in ensuring human health? Or how much does the Qur'an care about this issue? In the present article, an attempt will be made to prove the hygienic function of Quranic foods, which are presented in the form of Halal and Tayyib in Quranic verses, using scientific research. In this article, while defining halal (lawful) and tayyib (pure), the importance of tayyib food in the Qur'an and the difference between them will be discussed. Four categories of the most important examples of tayyib food, which are breast milk, fruits, meats and honey, will be studied scientifically and their effectiveness in providing physical health by preventing diseases. In this way, the efficiency (function) of these verses in preventing diseases can be proven. The dimensions of the subject include examining the effectiveness of nutrition verses in providing health and the scope of the subject and its emphasis on the field of physical health.

Livestock and animal husbandry play a vital and decisive role in the self-sufficiency of a society. The view of the Qur'an as a divine book and the Ahl al-Bayt as its commentators on this subject is considered as a guide for the Islamic society. In the present study, with the aim of obtaining strategies of religious resources in the management of this industry, the verses of the Qur'an and the narrations of infallible Imams have been described and analyzed. The Qur'an has addressed the issue of livestock and animal husbandry and the use of livestock with two material and spiritual approaches, sometimes overlapping each other and sometimes side by side, and has given importance to both dimensions. Also, by examining the narrations, it is clear that the Holy Prophet and the Imams have given great importance to the issue of livestock and animal husbandry and their role in providing human food and the stability of the family and community economy, and in some cases they ordered [their followers] to engage in animal husbandry and pastoralism, so that animal husbandry is considered as one of the principles of human society management. The comparative view of this research between religious texts and livestock industry indicates that the Qur'an and hadiths such as experimental sciences and livestock industry consider livestock production as a strategy of the development of the human society, but in addition, it has given special importance to the immaterial aspects of animal husbandry, which is the advantage of religious sources over these sciences

The meaningful repetition of the phrase "as’sam’ wa’l absar" (hearing and sights) in the verses of the Holy Qur'an has for centuries posed an unanswered question to commentators as to why God has combined hearing in the singular and sights in the plural. Following the answer to this question, we study the neural pathways of the auditory and visual systems in the brain and reveal the secret by comparing the two. This article reveals the wisdom and reason for this way of expressing the Holy Quran from the point of view of anatomy and physiology of the nerves of the senses of sight and hearing. In a way that: when the sound reaches the ears, a sensory message is created in the cochlea. At the very beginning of the journey, both ears transmit their voice messages to each other and send them through both parallel paths in the brainstem to both hemispheres of the brain. Both hemispheres of the brain receive [the same] message from both ears. This is while half of the message of the sense of sight that is created in the retina of each eye, goes to the opposite hemisphere. Eventually, the right hemisphere of the brain sees the left half of the field of view, and the left hemisphere, the right half of the field of view. In other words, the two hemispheres of the brain see two different scenes, but they hear a single sound! Also, in the visual system, not only two-eyed messages are not accompanied; rather, each eye uses separate paths, even to transmit the colors, movements, and shapes it sees. In the cerebral cortex, more than twelve specialized regions are used to process various retinal data. Therefore, according to the scientific findings of the last few decades, the intentional repetition of the word "as’sam’ wa’l absar" in the Holy Quran is undoubtedly one of the miracles of this holy book.

Verse 43 of chapter of Noor is one of the challenging verses of the Holy Quran which deals with one of the issues of natural sciences. The commentators have mentioned different interpretations about the phrase {Wa yunazzilu minas sema’ei min jibalin fiha min barad…} [He sends down of the clouds that are like mountains wherein is hail] and some of them have pointed out the scientific aspect of the verse. What is important is the answer to the question that, what are the opinions of the commentators under the verse and is it possible to assemble the opinions of them under a single umbrella? The present study, using descriptive-analytical method and library documents, indicates that the reason for this difference of views is due to the type of interpreters' perception of the meaning of the word "mountain". The authors also tried to explain the interpretation of the verse by analyzing other verses on the same subject and the literal meaning of the word "jibal". According to the findings, this multiplicity of interpretive views is primitive and is due to different tastes in terms of commonalities in the mountains and clouds, and all interpretations can be summarized in one opinion, by stating that they all have in common the formation of cloud-like masses of mountains.

Perspective is one of the most important principles of the operation of interpretation, according to which it is possible to show the audience which dimension of the elements of an interpretation was important for the speaker. There are many verses in the Holy Qur''an that end in a specific verb, which is certainly of special importance to the speaker for the arrangement and selection of verbs, and with it he wants to make his audience, e.i. the servants, understand that those verses should be looked at through the lens of these verbs and they should be given more reflection. This research seeks to extract those verses first by descriptive-analytical method, then to analyze and explain them according to the theory of perspective. The results of this study showed that the verbs at the end of the verses are closely related to the context of the verses and through these verbs, God Almighty wants to increase the knowledge, faith, sectarianism and certainty of the servants. Therefore, the verses that end with the verb "ya’lamoun" (they know) usually God has dealt with issues in their context that He wanted to increase the aspect of human knowledge by raising them; And where the verb "yu’minoun" (they believe) is mentioned, there is talk of things that require faith in God Almighty.

This study examines the foundations of Islamic government in the Qur'an and Sunnah from the perspective of Imam Khomeini and Allameh Mawdudi. Considering the importance of the discussion of Islamic government in the Islamic society in the current era and considering the scientific and political position of Imam Khomeini, the founder of the Islamic Republic and Allameh Mawdudi as a social and political theorist, the necessity of discussing the basic principles of Islamic government in the light of the Qur'an and Sunnah from the perspective of these two thinkers becomes clear. The purpose of this study is to explain the views of two prominent contemporary thinkers from the two schools of Shiites and Sunnis, Imam Khomeini and Allama Sayyed Abul Ali Mawdudi on the principles of Islamic government. Imam Khomeini and Allameh Mawdudi have common and specific principles for the Islamic government. Monotheism, the mission of the Prophet of Islam, the immortality and comprehensiveness of Islam were common principles; Imamate and the Governance of the Jurist, the specific basis of Imam Khomeini in the discussion of Islamic government; And the caliphate of majority is the exclusive basis of Allama Mawdudi. Imam Khomeini and Allameh Mawdudi have based their theory on the principles of Islamic government on verses and hadiths. The method of this research is descriptive-analytical according to the explanation of the opinions of these two thinkers and analytical-critical according to the critique and examination of the arguments. In this regard, the present study has examined the arguments of these two thinkers by extracting the basic principles.