Abstract
Fostering culture is the core of any program, aimed at human development, and using proper resources is one of the main steps in cultural reforms. The current study is designed in an analytic-inferential manner. The researcher has studied the theories in regards of culture and has also analyzed ...
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Fostering culture is the core of any program, aimed at human development, and using proper resources is one of the main steps in cultural reforms. The current study is designed in an analytic-inferential manner. The researcher has studied the theories in regards of culture and has also analyzed the views of the Holy Qur’an interpreters to identify the resources of exalted culture. Consequently, the researcher has identified instinct, heart, Fitrah (innate nature), religion, reasoning, Sirah (Imams’ lifestyles) and history as the main resources of cultural development. In addition, the paper has tried to analyze how these resources can inevitably lead to a desired culture.
Abstract
“Baghī” has been defined as “fighting or transgression”; based on the Verse 9 of Surah al-Hujurāt. Although this verse is considered with fighting and war, it could be said that “Bogā” refers to political crime, since unrightful war is regarded as a political crime. ...
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“Baghī” has been defined as “fighting or transgression”; based on the Verse 9 of Surah al-Hujurāt. Although this verse is considered with fighting and war, it could be said that “Bogā” refers to political crime, since unrightful war is regarded as a political crime. Narrations (Imams’ sayings) has also confirmed this definition. Islam emphasizes on peace, even if Muslims have to initiate a war against oppressors, since justice is the most valuable of all. When the issue is not settled peacefully, war for justice is indispensable. War with other nations might have some benefits for the nation, like strengthening the national will, Gaining awareness of weak points and highlighting national responsibility in the society. However, civil war would only lead to destruction and fatality. According to this Noble verse, bringing on peace and ending the war is the greatest responsibility of all the Muslims and it is a national duty to not sit back and to engage fully.
mohamad hoseyn bayat
Abstract
As the last divine religion, Islam is free from radicalism. Even its attitude towards revenge and punishment brims with life. It urges the believers to stand against the enemies and be kind to the oppressed and underprivileged. According to the Holy Qur’an, “Thus, have We made of you an Ummat ...
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As the last divine religion, Islam is free from radicalism. Even its attitude towards revenge and punishment brims with life. It urges the believers to stand against the enemies and be kind to the oppressed and underprivileged. According to the Holy Qur’an, “Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves” (2:143). The Holy Prophet of Islam (SAW) also states, “Verily, Allah has sent me as a blessing for all the nations of the world.” Not only is Islam the religion of mercy, but also the Holy Prophet of Islam (SAW) is a blessing for mankind. This article is an attempt to unveil the luminous face of Islam through La Osr va Haraj Rule (Denegation of Hardship Rule).
esmail tajbakhsh
Abstract
Verse 33 of Sūrah al-Ahzāb of the Holy Qur’an is referred to as the Āye-e Tathīr (Verse of Purity). In this verse, Allah the Almighty announces His intention to purify Ahl al-Bayt (Prophet Muhammad’s Infallible Household (AS)) from uncleanliness and sin. The question remains as to who ...
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Verse 33 of Sūrah al-Ahzāb of the Holy Qur’an is referred to as the Āye-e Tathīr (Verse of Purity). In this verse, Allah the Almighty announces His intention to purify Ahl al-Bayt (Prophet Muhammad’s Infallible Household (AS)) from uncleanliness and sin. The question remains as to who are the referents of Ahl al-Bayt. All Shiite and some Sunni scholars believe it to refer to Ahl al-Kesā (People of the Cloak), and some claim that it refers to prophet’s wives. This article seeks to address this important question.
hasan majidi; madineh ghashghai
Abstract
As a positive human trait, optimism plays an important role in his growth and development and constitutes the foundation of his social relations. It is defined as “the tendency to feel positive towards God, world, others, and oneself.” As hope, vivacity, peace, and consequently the health ...
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As a positive human trait, optimism plays an important role in his growth and development and constitutes the foundation of his social relations. It is defined as “the tendency to feel positive towards God, world, others, and oneself.” As hope, vivacity, peace, and consequently the health of religion are dependent on optimism, this article addresses this trait from the viewpoint of the Holy Qur’an as the holy book of Islam and Imam Ali (AS) as an infallible religious leader. It is an attempt to shed some light on optimism, its difference with naivety, its consequences, characteristics of the optimists, and methods to improve optimism on the basis of psychology.
mohamad shaban pour
Abstract
Belief in God’s existence is the most fundamental ideological issue and a matter for constant debate between the materialists and secularists and the believers in God. Therefore, the seekers of truth should first address the question as to whether God exists or not. There are different ways which ...
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Belief in God’s existence is the most fundamental ideological issue and a matter for constant debate between the materialists and secularists and the believers in God. Therefore, the seekers of truth should first address the question as to whether God exists or not. There are different ways which would help find the answer; however, the most important ones are divided into five categories, including those proposed by the mystics, those proposed by the philosophers of religion, those proposed by the scholars of ilm al-kalām, those proposed by the natural scientists, and finally those proposed by the Holy Qur’an and sunnah. The above categories are further divided into a number of subcategories which are briefly discussed in this paper to facilitate further research and study. It is worth underlining that this paper mainly studies and compares the techniques proposed by the philosophers of religion and scholars of ilm al-kalām which are based on the Holy Qur’an and Shia hadīth collections.
mansour pahlavan; ebrahim eghbal
Abstract
Undoubtedly, Imam Ali (AS) is the second greatest interpreter of the Holy Qur’an and its sciences after the Holy Prophet of Islam (SAW). Part of the Qur’anic sciences was presented to his followers in the form of quotations, narratives, and sermons. They were passed on to later generations ...
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Undoubtedly, Imam Ali (AS) is the second greatest interpreter of the Holy Qur’an and its sciences after the Holy Prophet of Islam (SAW). Part of the Qur’anic sciences was presented to his followers in the form of quotations, narratives, and sermons. They were passed on to later generations in narrative and exegetical collections, including Nahj al-Balāghah. Although its compiler, Seyyed Razī, only collected some of Imam Ali’s sermons, letters, and pithy sayings, one would find traces of the Qur’anic sciences, their types, virtues of the Qur’an, Qur’anic teachings, its recitation rules, its interpretation and exegesis, morphology, and finally its freedom from distortion.
hasan majidi; elahe veysi; leyla akbarzadeh
Abstract
Narratology or narrative theory as the systematic study of narrative entered the realm of structuralism since about 1960. Theoreticians have since attempted to analyze the structure of the narrative using various methods such as dividing narrative into its segments. The Holy Qur’an urges the mankind ...
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Narratology or narrative theory as the systematic study of narrative entered the realm of structuralism since about 1960. Theoreticians have since attempted to analyze the structure of the narrative using various methods such as dividing narrative into its segments. The Holy Qur’an urges the mankind to follow the example of prophets and divine leaders. This article seeks to analyze the Qur’anic account of Mary’s narrative in order to show its actions, general structure, and the relationship between its plot, theme, structure, characters, and their actions. The results are presented in the form of tables and graphs.
abolghasem naghibi
Abstract
Perfect creation, will power, knowledge, wisdom, natural inclination towards God, and caliphdom all are extralegal concepts which constitute the elements of human dignity. Human dignity was first introduced into the Islamic moral and legal teachings through the Holy Qur’an as it says, “And ...
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Perfect creation, will power, knowledge, wisdom, natural inclination towards God, and caliphdom all are extralegal concepts which constitute the elements of human dignity. Human dignity was first introduced into the Islamic moral and legal teachings through the Holy Qur’an as it says, “And surely We have honored the children of Adam….” The study of Islamic moral teachings reveals that human dignity constitutes their foundation. Teachings underlining self-knowledge, self-improvement, and spiritual purification all lead to human dignity. The teachings and practice of the Fourteen Infallibles (AS) demonstrated their concern for human dignity. Their good behavior and love towards people showed their recognition of human dignity. Moreover, most legal teachings of Islam are based on the recognition of human rights. In sum, maintenance of human dignity is one of the objectives pursued by Islam
davoud memari; mojhgan aghai
Abstract
As the symbol of wealth, arrogance, and rebellion, Qārūn has been referred to in three chapters of the Holy Qura’n: Sūrah al-Qasas (The Stories), Sūrah al-Ankabūt (The Spider), and Sūrah al-Ghāfir (The Forgiver). In Sūrah al-Ankabūt and Sūrah al-Ghāfir, just a single verse is dedicated ...
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As the symbol of wealth, arrogance, and rebellion, Qārūn has been referred to in three chapters of the Holy Qura’n: Sūrah al-Qasas (The Stories), Sūrah al-Ankabūt (The Spider), and Sūrah al-Ghāfir (The Forgiver). In Sūrah al-Ankabūt and Sūrah al-Ghāfir, just a single verse is dedicated to Qārūn’s story while seven verses of Sūrah al-Qasas recite his unlimited wealth, arrogance, and eventual death. According to the Qur’an, Qārūn was of Moses’s people, but he behaved arrogantly towards them. He was very wealthy and believed his wealth was just the result of his competency and merit. His people benevolently advised him, and also God reminded him, and all those who were like Qārūn, that men who were stronger than him in might and greater in the amount of the riches were all destructed. Yet, he again rejected to donate his wealth and began to show off while the worldly-minded wished they had been in his place. Then, God’s torment descended, and Qārūn and his house were devoured by the earth. The Bible, like the Qur’an, describes his fate in chpater 16 of the Book of Numbers under the Hebrew name of “Korah bin Izhar bin Kohath bin Levi”: Korah was a cousin to Moses, but he was jealous of Moses and Aaron and rebelled against Moses in collaboration with Dathan, Abiram, On, and 250 princes of Bani Israel. After that earth opened mouth and devoured Korah, Dathan, and Abiram. Afterwards, a fire came from God and burnt his remaining companions. In this study, the two texts are compared and contrasted to pave the ground for greater understanding and empathy between the followers of the two holy religions.
karim alimohammadi
Abstract
A close look at Allameh Qāzī’s works reveals the fact that he interpreted the Holy Qur’an using the Qur’an-based exegesis, that is, a technique of exegesis in which minor verses are interpreted through major ones. This was the standard technique practiced by the Holy Prophet of Islam ...
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A close look at Allameh Qāzī’s works reveals the fact that he interpreted the Holy Qur’an using the Qur’an-based exegesis, that is, a technique of exegesis in which minor verses are interpreted through major ones. This was the standard technique practiced by the Holy Prophet of Islam (SAW) and the infallible imams (AS) as well as Islamic jurisprudents in their interpretations of āyāt al-ahkām (legislative verses) of the Holy Qur’an. Allameh Tabataba’i owed his technique for the exegesis of the Qur’an and hadīth to Allameh Qāzī and based his Tafsīr al-Mīzān on the Qur’an-based exegesis. The study of Allameh Qāzī’s interpretation of Samāt prayer and Ghadīriyah book of poetry suggests that he was a great man of letters and religious interpreter.
farideh hoseyn sabet
Abstract
Extremely vulnerable to the hardships of life, an impatient man would fail to maintain his mental health and fall victim to mental disorders. Patience is defined as resistance against difficulties and hardships of life as well as internal obstacles. Its degree fluctuates over time. Therefore, the teaching ...
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Extremely vulnerable to the hardships of life, an impatient man would fail to maintain his mental health and fall victim to mental disorders. Patience is defined as resistance against difficulties and hardships of life as well as internal obstacles. Its degree fluctuates over time. Therefore, the teaching of patience gains great importance. The Holy Qur’an uses a number of methods to teach patience: It directly urges the believers to exercise patience and advise each other to do so, it states its advantages, or provides the believers with some examples. Likewise, psychology suggests differential reinforcement, relaxation, self-instruction, modeling, and identification as patience-teaching methods. Patience helps one to achieve the truth, grow in resistance against hardships, maintain mental balance, and love the others. Hardiness is a similar concept. However, patience directs one’s attention to all positive and negative consequences of the hardships of life and reduces his sense of impotence and stress. It also encourages him to devote more effort to overcoming the obstacles and, thus, reduces his pessimism towards the world and increases his love towards the others. Patience is, then, an effective method to come over depression. Moreover, it reminds him of the bounties of God to make him feel happier.
