پژوهشنامه معارف قرآنی
پیاپی 43 (زمستان 1399)

Associate Professor, Department of Religious Logic and Understanding at Islamic Culture and Thought Institute.One of the foundations of Amin Khouli’s literary interpretation theory is Neo-I’tizizali thoughts. This paper, using an analytical-critical approach based on documentary data, in addition to the introduction of Khuoli’s theory, has revealed and criticized the framework of the Neo-I’tizizali’s thought in Khouli’s theory, which has been effective in his later interpretive approaches. One of the advantages of the Khouli’s Neo-I’tizizali principle is the social interpretation approach of his theory. In contrast, due to the inherent shortcomings of this thought, some challenges have been made including the innovative view in all dimensions of religion, the disconnection with the interpretive tradition, the relative understanding of the Quran and the dominance of the text centrality in the interpretation. Also, the lack of a revelatory look on mind is one of the problems of this theory. In addition, the extremist attention to understanding of the primary audience and the ignorance of the Quran’s culturaliztion would lead to inclination towards cultural interpretation. The foundations of the Khouli’s Neo-I’tizizali theory such as lack of expurgation in textual understanding principles and explaining the worldview have made it subjective-oriented. In this view, regardless of its divine aspect, the Quran as an animated text was the subject of the current investigation; therefore, its revelatory identity was denied. The Khouli’s theory has not been secure from this problem, and this is observed in the works of students and researchers relying on his theory.

Religious teaching is the most important request that one should ask God in any case, and this, in addition to creating the courage to break the limited material barriers, teach us to ask God to be persistent in the way of virtues and goodness; not turning to one side every day and every moment, and not to arouse our passions for different things. The present study focuses on the subject of cognitive functions of religious teachings in the universe, which has been collected using note-taking method, library studies, and descriptive-analytical sources. This article first defines the terms religious teaching and cognitive functions terms and then identifies the cognitive functions of religious teaching in the universe. The achievements and results of the research are: Cognitive-individual functions of religious teaching including: cognitive function of realizing the divine power in the organization of the universe, cognitive function of belief in God in doubts, cognitive function of paying attention to obedience and prostration before the Almighty God, cognitive function of the emphasis on the absence of the universe at sunrise and life and death, and the cognitive function of thinking and learning. The cognitive-social functions of religious teaching are: the cognitive function of understanding the greatness of divine creation in informing the deniers of resurrection, the cognitive function of understanding of God’s power in taking revenge from the deniers of monotheism and resurrection, the cognitive function of guiding human beings in the creation of the shadow and the sun.

Interpretive methods are the tools that commentators use to discover and express the meaning of God in the verses of the Quran. It is necessary to consider which method is a reliable tool to achieve more accurate dimensions. In the method of interpreting pure narration, the commentator only suffices to mention the appropriate narrations in the following verses. But in the comprehensive ijtihadi method, it uses a combination of different methods in accordance with the requirements of the verses. This study, in order to compare the effectiveness of these two methods (meaning preserving the immortality of the quranic verses) with the comparative method, has studied the interpretation of verse 159 of Al-Baqarah Surah in comprehensive ijtihadi interpretations. This verse forbids scholars from concealing the teachings of God in the Quran. In this research, the plausible examples of truth in the pure narrations and comprehensive ijtihadi interpretations of the two parties have been examined. As a result, by observing a more comprehensive view of the interpretations of “comprehensive ijtihad” than “pure narration” regarding the case of autonomous interpretation, it was realized that this method is more effective in proving the permanence and practicality of the verses of the Quran.

The form of religious government as one of the most challenging issues in the field of Islamic political thought has always been disputed. Scholars who accept the interference of religion in politics and even believe that religion has made some recommendations about the foundations and principles of the government, they do not hold similar ideas on the form of government. On the one hand, some believe that the form of the government is the same as other elements of politics and identified by God Almighty as fixed and not variable. On the other hand, others hold the belief that God has not commented on the form of government and has remained silent on this matter. Both groups have relied on some evidence to prove their claims more particularly the evidence provided by the holy Quran on the Prophet’  government, which indicates that whether God has presented the pyramidal structure of power for religious government or that God has not done so and does not consider any specific form for the government. This article, using ijtihadi interpretive method as well as historical narrations and quotations, have tried to judge between these two views and reached the conclusion that there is no evidence of the stability of the form of government and its fixed pyramid structure in the story of the prophets in the holy Quran, and it is not possible to prove this claim.

“Qarib” is one of the ultimate concepts in the system of religious beliefs and this adjective as a mysterious quality in the Quran indicates the proximity of God to man. This divine attribute has been manifested in Him in the form of creation and along with the creation of man, and it has been used in the Quran in the physical, abstract and metaphysical meanings. What is considered in the present article is the study of the quality of this trait and the identification of its components. Verses related to God’s proximity to His servants refer to the general closeness of life, in the form of extending life to man, encirclement, knowledge and awareness of mental and heart dangers and the management of their material and legislative needs. Therefore, God is constantly and continuously hearing, watching, being informed of the condition of the servants, and he is in charge of their needs. This descriptive-analytical article, with the help of collocational and substitute relations, examines the togetherness of the adjective “Qarib” with other divine attributes in order to achieve a clearer understanding of it. The study concluded that although the frequency of this word in the Quran as an attribute of God has been only two times and with attributes such as Mujib and Samii by examination of its collocations and substitutes, as well as analyzing the lexical relationship, the following conclusions can also be reached including the acceptance of the problem of the servants, the speed of acceptance, trickery and knowledge, and the domain derived from collocation, indicating the divinity of God.

The resurrection of animals and corpses is one of the most important issues in the discussion of the resurrection. One group of commentators consider the resurrection of subhuman beings to be their destruction, and another group believe that their resurrection is only for punishment. In the meantime, Allameh Tabataba’i is one of the thinkers who has written in this field and his interpretive interpretation has explained and analyzed the resurrection of beings. The Quran defends and argues that all human beings, including animals, plants, and inanimate objects are resurrected, and the verses of the Quran specify the resurrection of all beings and creatures on the Day of Judgment and their return to God. And this arousal, in addition to being aware, also clarifies the type and level of their awareness. Because the references to the verses of the Quran and the quranic reasons indicate the awareness as well as the obligation of living things to the extent of their existence and power, which means they are accountable to the extent of their understanding and awareness that they are benefited. Gathering them on the Day of Judgment is not for destruction but for the record of their deeds because, in the ontology of the Quran, due to the task that is imposed on the beings of the universe in any form and size, they must be present and accountable on the Day of Resurrection.

One of the needs of human beings is happiness and spiritual health. Happiness and spiritual health depend on the quality of recognition, tendency and behavior and on the type of individual’s attitude. Happiness and spiritual health are affected by various factors including the attitude of man to the universe. The main purpose of this paper is to investigate the mechanism of the impact of knowledge on the realization of happiness and spiritual health from the perspective of verses and narratives. The study adopted a descriptive-analytical research method and the library information data collection method. Research showed that, from the Quran’s point of view, God’s attitude is the important factor in human mental health and happiness, which, with the consent of the past and the creation of confidence in the future, will make happiness. People either feel grief over the past or are worried about the future which has not arrived yet. Hence, in the pattern of spiritual happiness, the believers see their future and past governed by God, and they do not have any grief over the past and the fear of the future, and will remain calm and happy to what God has ordered.