نشریه مطالعات فرهنگی قرآن
پیاپی 1 (بهار و تابستان 1402)

A comparative or comparative interpretation of the verse "The disbelievers are disobedient and strive against the great jihad" (Furqan / 52), which examines the views of the commentators on the verse of the great jihad, is the main issue of this research; Since the views of the commentators of the two sects on the interpretation of this verse do not differ significantly from each other, their views can be considered complementary. According to the interpretations of the two parties, jihad in the verses of Makkah means any effort, effort and struggle. Also, since the pronoun goes back to the word "beh", such as "the infidelschr('39') falat", "great jihad" means opposing the demands of the enemies and avoiding their obedience, which can be pursued and implemented in various civilian areas. From the interpretation of the word "Kabira", things such as determining why the Great Jihad is registered for this type of jihad, the meaning of the Great Jihad, how it is done and its characteristics can be obtained. In this research, intra-Quranic thematic research methods and comparative studies have been used to achieve the goal. The purpose of this study is, firstly, to examine the views of the commentators of the two sects on the issue of standing against the enemies under the title of Great Jihad and to show their lack of serious opposition to this issue. Action to be taken.

Among the emerging ideas that are not unrelated to the expansion of economic and social activities of the new age, the emergence of new ideas and interpretations about usury can be mentioned. Major efforts in this area include introducing new definitions of monetary issues, including interest rates and limiting usury to consumer or necessary loans. However, these new views and interpretations of the concepts of usury are not unlike the efforts of their predecessors on this serious issue: resorting to acceptable tricks in the Shari'a and finding exceptions to the usual economic activities. In adhering to or rejecting any of these cases, the Quranic concepts and principles of interpretation, including the context of the verses of usury along with the historical documents that indicate the type of activities of the era of the revelation of the Qur'an, should not be neglected. In this study, while examining the context and general atmosphere of the verses related to usury (a collection of verses that probably have a common semantic space), More is mentioned in the inner context of the verse; As a result of such a view, examining the verses of usury together (rather than the verses before and after in a surah) can answer many contemporary theories and practices in financial systems, including the banking industry.

"Religion" is the most effective institution in creating social order and stability, and the teachings of the Holy Quran always move to strengthen the rule of religion. Some factors cause damage to the rule of religion and create religious anomalies. In the Holy Quran, the concept of religious anomaly can be followed in the form of three concepts of retrogression, apostasy and eclecticism. This article intends to study the role of these three elements in religious anomaly by using the method of qualitative content analysis. The findings confirm that reaction or "religious retrogression" indicates the interest of people to return to the religious conditions of the past, which results in divisions in the interconnected ranks of religious people. Apostasy is "turning away from religion" and putting it aside. Apostasy is a fundamental Norm-breaking in which the holiness of religion is attacked. In eclecticism, religion seems to be the norm of a society; but in fact, some parts are acted upon and some parts are left out. In such a case, people in a religious community do not have a common standard for doing their work, and the community loses its common religious discourse. That is why the danger of eclecticism is far greater than retrogression and apostasy. The result is that the function of these three factors has limited and threatened the life of religion and is contrary to the desired religious status that is considered by the Holy Quran.

Belief in Khatamiyyah, which means the end of the prophecy case after the Prophet Muhammad (sawa), is one of the necessities of religion and the basic principles of Islamic culture, and this has been argued for various Quranic and narrative reasons; However, the issue of Khatamiyyah, like other religious values, has not been safe from the evil movements of opponents and distorters. Some have sought to lay the groundwork for the claim of the emergence of new prophets with interpretations that contradict the explicit verses and hadiths and raise suspicions with the aim of destroying the foundation of Khatamiyyah. The present study aims to evaluate and critique the idea of "Bahaism" in the issue of the finality of Islam and seeks to explain and answer one of the proposed problems of Bahaism in the field of abrogation of Islam and in proving the divinity of the promise of the new religion based on the spiritual interpretation of verses and hadiths. In this regard, by descriptive-analytical method, relying on the original Islamic sources, various aspects of the Bahaism Suspicion in "The issue of the finality of Islam" in verse 5 of Surah Sajdah have been evaluated and criticized. The result of this research indicates that the Bahaism interpretation of the verse in question is a spiritual distortion and in order to induce the legitimacy of their false religion based on selective approach to sources, superficial and shallow view of the contents, not paying attention to the existence of contradictions, ignoring the original interpretive sources of Muslims and passing through many verses, narrations and prayers based on selective approach to sources, superficial and shallow view of the contents, not paying attention to the existence of contradictions, ignoring the original interpretive sources of Muslims and passing through many verses, narratives and prayers that confirm the finality of the prophecy of the Holy Prophet and the finality of Islamic law.

One of the basic elements of religious socialization is connections and the extensive social ties between believers in the religious community. Morabeteh in verse 200 of Al-Imran is one of the important Quranic keywords which explains the quality of these relations; Two great contemporary Shiite commentators, Allameh Tabatabai and his prominent student, Ayatollah Javadi Amoli, have studied and explained the relationship in the holy verse. This study analytically and descriptively explains the views of these two great commentators on the Morabeteh in the holy verse and extracts the Quranic theory about the Morabeteh in the religious community.
This Topic has a special place in social issues, especially the modern Islamic civilization and the social approach of these two commentators in interpretive issues doubles the importance of addressing this issue.
Some of the results obtained in this research are: Morabeteh has a single meaning, but it has several instances; the nature of Islam is social and its laws and orders are also social; God obliges the believers to socialize on the basis of religion by commanding the Morabeteh. Socialization is the intellectual and practical relationship among the believers with each other in all aspects of social life, which will lead to an increase in the forces of individuals in society, in order to achieve worldly and otherworldly happiness. There is a close connection between the Morabeteh with patience, reconciliation and piety which are mentioned in the holy verse and the result of institutionalizing the four intertwined values will be the achievement of social welfare for the religious community.

One of the most important cultural issues is the role of the Holy Quran in changing the culture of Jahiliyya. The Islamic Ummah, by imitating the Holy Prophet (sawa) must stand up and fight against the cultures of modern Jahiliyya. This article aims to explain how to fight against false cultures. For this purpose, Quranic verses in this field have been mentioned and analyzed by analytical-descriptive method. The findings of the research show that by using the guidelines of the Quran, the false culture that has permeated society can be completely eliminated and replaced by the correct method; As the Holy Prophet (sawa) achieved this on several occasions.

Reciprocal rights of husband and wife is one of the issues mentioned in Surah An-Nisa 'and Shia and Sunni interpretations have presented common principles in interpreting the verses. Examining the opinions of early commentators until the present age and comparing them with Al-Mizan shows that Allameh Tabatabai's views are different from others, practical and in accordance with the present era. Most commentators have considered the obligation of a woman's obedience to be divine obedience, but Allameh has stated that a woman's obedience to her husband. Protecting the secrets and property of the spouse from the view of majority of commentators and Allameh means protecting the rights of husbands and all the commentators have considered the disobedience of the wife to the husband as one of the duties of the wife. According to the majority of commentators, the three stages of preventing women from disobeying are stated in the Quran based on "admonition", "leave" and "hitting"; In the case of "leave", some commentators have interpreted it as "away from the bed"; while, Allameh Tabatabai and some have considered it to mean "anger and distance". "Beating" is a Mild punishment that affects a woman's emotions and, as a result, makes her obedient and the man has no right to violate the woman if she is affected. This article has organized the views of the commentators on the verses of Surah An-Nisa with the method of library collection and descriptive-analytical method and has compared their views with Allameh Tabatabai.

Today, the necessity of Islamization of humanities, as a basic precondition for the progress and development of Islamic societies in the field of individual and collective life of the Islamic Ummah, is not hidden from any researcher. In this regard, the first step is the Necessity of compilation a theoretical and conceptual framework for the process of Islamization of the humanities and explain the Fundamentals, principles and rules of this matter based on Islamic teachings and perhaps one of the most fundamental issues in this field is the explanation of the authority of the Holy Quran and the accuracy of citation of the Holy Quran in the field of humanities, as the main source in the field of Islamization of humanities.
The leading article seeks to examine the fundamentals of the comprehensiveness of the Holy Quran in the field of humanities from the perspective of this divine book. In this article, with an argumentative approach and benefiting from the verses of the Holy Quran and using the method of textual analysis and interrogation of the divine book, issues such as considering revelation as a source of knowledge and as a tool of knowledge, considering grammatical sciences and value propositions as knowledge, the participation of human beings and societies in laws, correspondence of Quranic teachings with human nature, correspondence of Quranic teachings with intellect, immortality and generality of Quranic teachings and comprehensiveness of Quranic teachings as Quranic Fundamentals of the theory of "comprehensiveness of the Holy Quran in the field of humanities" are explained.

In the system of creation, the monotheistic view and in the announced program by the prophets and messengers of God, The position of "Divine Caliph" is aimed at human beings - who have the most needs, talents and conflicting desires. And man must reach that destination from the battlefield of right and wrong by repelling and removing obstacles. In the field, economic activities to meet the natural needs of life is one of the most challenging. The system of satanic domination, in contrast to the Right Front, has always revolted against monotheistic regimes in actions such as economic sanctions, etc., and now against the Islamic Revolution of the Iranian nation. In the life of the monotheists, including the Holy Prophet (PBUH), we see "resistance economy" meaning an endogenous economy Relied on domestic power and production, maximum reduction of foreign dependence and excessive imports and avoidance of extravagance and waste and dependencies.
This article uses a descriptive-analytical method to explain the most important components of the resistance economy in the statements of the Supreme Leader of the Revolution with reference to verses and hadiths, the results of which are as follows: Work and effort with a status equal to jihad in the way of God, Jihadi management with expertise and commitment, modify the consumption pattern away from extravagance and waste, knowledge-based economy, justice-oriented, resistant to threats, supportive of domestic production and in the fight against corruption such as embezzlement and bribery are the components and solutions that lay the groundwork for the operation of a resistance economy.

"امانت" and "امانات" are derived from the article "ا، م، ن" and is used in six verses of the Holy Quran. In addition, in a number of other verses, other derivatives of this root have the same meaning and a verse it is called by the same name in the Holy Quran. Some Quranic words, although not derived from the root "امن", also refer to the pillars of trust, such as "عرض", "حمل" and "اشفاق"; The Trust can also have various instances and based on the data collected in a library method and in a descriptive-analytical manner, it has been concluded that some Quranic concepts such as covenant, debt, mortgage and caliph are among them; Especially that among all creatures, only man has become worthy of the position of "divine caliphate" and has taken on the burden of trust.

In the jurisprudence of the two sects, there is a relative agreement that the maids are exempted from the obligation to cover their heads and faces. The Holy Quran does not specify the exception of maids. After the death of the Holy Prophet (sawa) the scientific authority of the Ahl al-Bayt (as) as teachers and interpreters of the Quran was ignored. On the other hand, the companions did not have enough knowledge and mastery to untie the meanings of the Holy Quran. These factors caused the society after the Prophet (sawa) to violate a significant number of verses of the Holy Quran by misunderstanding or expediency-based ijtihads. Violation of the verses of the Holy Quran by the society after the Prophet (sawa) raises the possibility that "the exemption of maids from the Quranic rule of the religious hijab" is not the tradition of the Holy Prophet (sawa); but be like these cases. This article is compiled to investigate this possibility. However, the issue of maids’ Coverage is not a problem today; but understanding issues such as the intentions of the Shari'a, the causes of the legislation of rulings, and the gender system that Islam seeks depend on the analysis we have of their coverage.

This research seeks to answer the question of what are the effects of the interaction between the two fields of jurisprudence and education on the individual and social life of a Muslim, from the perspective of the Holy Quran and hadiths. Analytical-descriptive review of this issue shows that the comprehensive education of man is one of his basic needs and man achieves his desired perfection in the light of proper education. Shari'a also has a special place in human life and a set of do's and don'ts surrounds his life. The development of human life in the present age and its cultural and social changes have caused human needs to take a new form. The Shari'a has found a new mission to meet human needs. Human needs go beyond playing a role in the individual life of man and the Shari'a must meet the needs of man in all individual and social dimensions. The position and role of jurisprudence in various physical, mental and intellectual dimensions of man based on principles such as servitude, authority and freedom, causes the impact of jurisprudence and Sharia in all individual and social dimensions of human education and brings him closer to the perfection of his humanity.