فصلنامه سراج منیر
پیاپی 42 (بهار 1400)

Nowadays, the discussion of religion territory is one of the important and challenging debates in the Islamic world. Sayyid Aḥmad Khān Hindī has been the first thinker who followed his contemporary orientalists in talking about the boundaries of the Quran and sunna territory. The viewpoints that Sayyid Aḥmad Khān has provided in defining the boundaries of the Quran and sunna territory can be examined and evaluated in four directions, namely, sunna is the spirit of the divine message and its interpretation, and is similar to the Bible in this regard, sunna is mainly measured by intellect, and the otherworldly matters comprise the only arena of sunna revelation. However, there are some important criticisms against his viewpoints. First, he likens the sunna revelation to the Bible revelation, while there exist important differences between the two. Second, his consideration of the details of the sunna revelation as stemming from exegesis arises from Sayyid Aḥmad Khān’s viewpoint on the nature of revelation and his attribution of a human source to it. Third, adopting a strategic viewpoint to the qur’ānic verses leads us to the point that the human is created by God, and his will existentially and legally depends on His will; therefore, despite having the grace of intellect, he faces limitations in all paths of knowledge. Fourth, his viewpoint on revelation is similar to the Christian thinkers’ stance in this regard, and this viewpoint does not agree with the infallibility of the prophets.

According to the teachings of the Buddha, every living thing suffers, and in the teachings of the Qur'an, man is created in hardship and suffering; Accordingly, typology and finding their factors are necessary to achieve the ways of exit. This research, with a descriptive-analytical and comparative method, has proved these results that in Buddhist teachings, some factors such as dependence and ignorance are introduced as causing suffering, but the causal chain and the rings of suffering include 1. ignorance, 2. hidden tendencies, 3. sensitivity 4. name and shape 5. six domains of sensation 6. decay (contact) 7. sensation 8. thirst 9. attachment 10. existence 11. Birth 12. Aging and death, sorrow, and despair are known to be the source of suffering. Induction in the teachings of the Qur'an and hadiths also shows the types of suffering and their origin into three types: 1. Need and dependence 2. Suffering arising from the disease and its origin; the type of attitude of people towards exams, ignorance of the wisdom of afflictions, and attachment to the world and 3. Suffering due to acquisitions and their origin; system of beliefs and ideas; properties and feelings and wrong actions and behaviors. A comparative study of Buddhist teachings and revelatory teachings shows that alignment is evident in the suffering of some factors, such as ignorance, dependence, and attachment; but it does not lead to a person being caught in reincarnation in the cycle of death and life, or Buddhist reckoning and, a person with good faith and good deeds leads to a sweet and good life and eternal happiness.

The image of the Qur'an is depicted in the mirror of the complete speech of the Commanders of the Faithful (PBUH) with astonishing descriptions. For example, he has said about one of the features of that book: Solved? If the Qur'an says so, why is it silent? On the one hand, Imam Ali (AS) called everyone to understand the Qur'an with the phrase: And the facets of the Qur'an have spoken. The present study tries to show the word in question by descriptive method and content analysis, which is considered as an imaginary paradox that according to various evidences, the true meaning of Imam can be understood. The Qur'an, despite being silent, contains advices that seem to give it the attribute of being eloquent. At the same time, in order to fully understand the Bible and to understand all the levels, it is necessary to refer to the honest informant and the infallible Imam. Imam (AS) while denying the superficial speech of the Qur'an, has emphasized the need of the Qur'an for an interpreter.

The aim of this study was to identify the Humanological foundations of Glasser's theory of reality therapy and its critique based on the Humanological perspective of Imam Ali (as) in Nahj al-Balaghah. The method of the present research is descriptive-analytical (review), according to which, by reviewing the available sources, the Humanological foundations of Glasser theory were identified and then reviewed from the perspective of Nahjul Balagha. The findings showed that, unlike Glasser who did not pay attention to the spiritual aspects of man, Ali (AS) considers man as a material and spiritual being and does not limit his life to the world. Glasser also considers man equal to total behavior, but Imam Ali (AS) considers man to be composed of intellect, heart, soul, nature, and body. According to Ali (pbuh), man has the ability to know the facts, and God has provided him with the tools, including reason. Unlike Glasser, who considers man only responsible for satisfying his needs in the form of a qualitative world, Ali (a.s.) considers man responsible for his actions in this world and the hereafter, others, cities, and even animals.

Feminism in general and Islamic feminism in particular has been the most prominent movement in modern times to protect women's rights. Since Islamic societies have always been exposed to a wide range of ideas and norms emanating from Western culture, the wave of Islamic feminism has been raging in many Islamic countries since the late 1990s. Since this movement carries the Islamic suffix, it tries to introduce itself separately from Western secular feminism and thus create a suitable position for itself among Islamic societies. Given that Islamic feminism can be a potentially effective tool for cultural aggression against Iranian society, the present study aims to investigate the negative consequences of promoting the idea of Western gender equality in Islamic countries based on the Quran and hadith. The main approach in this study includes text-based hermeneutics and theme analysis based on an interview with experts. The results obtained in this study show that, firstly, Islamic feminism is basically no essentially different from Western secular feminism; secondly, Islamic feminism is associated with socio-cultural harms such as shaking the foundation of the family, denying the veil and chastity, leading society towards a bisexual society and, more importantly, undermining the position of women in society.

The aim of this study was to experience the lived experience of death anxiety before and after returning to life. The statistical population of the study was the experimenters of the approximate death phenomenon present in the TV program Life after Life, from which 10 interviews were selected and recorded. The obtained data were analyzed by Maxqda 2022 software with 7-clays approach and extracted from the interviews of 16 main themes and 37 sub-themes. Findings showed that most experimenters experienced approximate death in situations of illness and in life dissatisfaction. The components of seeing light, meeting the dead, sublime and spiritual beings, lack of authority, intensifying the senses of sight, experiencing pleasant and unpleasant feelings, perceiving events around the body, zooming in and looking from all angles, and reviewing life are the most important components of explaining lived experience. He was an experimenter. Phenomena such as water, light, time, and place, and the apparent awe of the dead had also changed in relation to the terrestrial nature of the phenomena. In addition, the results showed that life had a new meaning for these people, and that fear, anxiety, and neglect of death had disappeared after returning to life.

One of the upbringing aspects of the Qur'an is the growth of human talents to reach the age of the advent of Imam Mahdi. Surah Saf, as one of the mosabbahat of the Qur'an, contains many Jihadi upbringing topics. Therefore, the researcher tries to discover the upbringing methods of this Surah by using the strategy of database textual method. In this research, by using of data analysis, open coding, pivotal coding, and finally selective coding with the Jihadi approach have been done. One of the most important Jihadi issues of this Surah is the duties of the educator, i.e. benevolence and forgiveness of the educator which helps the educated to achieve his duties, i.e. knowing the divine lordship by the factors of upbringing, i.e. jihad, determination, and hard work, until the imminent conquest and journey to God will be achieved with great insight and victory. The jihadi upbringing methods of this surah are based on the revival of religion and the publication of the word of truth. In order to achieve happiness and guidance of the educated, the principle of monotheism and resurrection and worship is the basis of this divine jihadi upbringing, which arises from the best divine religion, the religion of the Prophet of Islam, which can be achieved through jihadi upbringing methods of evangelism and removing obstacles such as infidelity, immorality, and ignorance. Finally, the jihadi upbringing model of this surah is drawn.

Nowadays, the special place of "rules of jurisprudence" in jurisprudence and legal issues is not denied by anyone. In the meantime, “the principle of no-harm”, because of its laws and because of the breadth and scope of its references and the tremendous importance and influence that it has, has been much taken into consideration by scholars of jurisprudence. In expressing this importance of the rule of jurisprudence, more are cited in a historical event of the narration of the Prophet Mohammed (peace be upon him) in the subject of Samaria bin Jandb, and in addition, in it, most of the defects in being, property, or honor have been raised. In this article, using descriptive and inferential statistics, we aim to show that by examining the verses related to the Mosque of Zarrar, it will be clear that first of all the verses along with other narrations, can be a very important documentary for "the principle of non-harm". And secondly, the spiritual loss, and especially the loss of faith that is addressed in these verses, can also be the subject of the "non-harm principle".

In today's world, most attention of young people is focused on cyberspace, while the transfer of Quranic concepts in this space has not been done according to the requirements of the contemporary world. Therefore, understanding these conditions leads the Quranic trustees to the need to use new methods in transmitting Quranic concepts to the young audience. Using the descriptive-analytical method, the present study has investigated the methods of attracting Quranic concepts and the contexts of attracting the audience to the Quran by quoting verses and hadiths. Then, using the field method and publishing a questionnaire, he evaluated the effectiveness of these methods from the perspective of the audience. According to this study, the method of questioning and the use of narrative formats and performing arts have a great impact on the attractiveness of Quranic concepts and the main weakness in the transfer of Quranic concepts, practical and applicable transfer gap in their examples, and low use of images related to Quranic concepts in cyberspace.

The main approach in religious teachings is to protect people from sin and slip, considering the ultimate goal of religion, which is closeness to God. The main problem of society and the individual and social damage that is observed in it is caused by not acting or not being aware of religious teachings. One of the components of the system of preventing sin in religious teachings is to strengthen the sensitivity of society against the slips of society's elements. Enjoining what is good and forbidding what is bad is a mechanism that is mentioned in the Qur'an and traditions as a duty and a basis for the revival of other duties, and it has sensitized the Islamic community against sin, and in this way, it is the responsibility of everyone to call to good deeds. And it gives prohibition of evils and sins to the members of society. This research studies the necessity of this duty from the perspective of leaders and followers, audience, community, priorities, requirements and obligations, and the role of the Islamic government in improving the social environment and pushing towards piety.