Hamid Reza Basiri
Abstract
The Holy Qur'an, as the most reliable source of inference in jurisprudence and Islamic law, is the word of Allah Almighty and, according to the great beliefs of the Muslims, this book of the celestial has not been translated into the human mind without any meaning. Hence, one word of the Holy Quran is ...
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The Holy Qur'an, as the most reliable source of inference in jurisprudence and Islamic law, is the word of Allah Almighty and, according to the great beliefs of the Muslims, this book of the celestial has not been translated into the human mind without any meaning. Hence, one word of the Holy Quran is the medium in transmitting the message from the messenger (God) to the receiver's message (man). Therefore, the exact understanding of the words of this Bible, which is possible by the method of semantics and the formation of a semantic network and the search for synonymous, contradictory, and related words, is essential and inevitable. The author of this paper believes that, if this method is to be studied by the term "peace", it would give the license a two-way legal action (primary peace), which would bring about many civil interactions among the people. Today, in our law, "primitive peace" or "primitive peace" can serve as a rationale for this semantic accuracy, enhance the human freedom of action, and develop and strengthen the legal relationships of individuals. This paper, based on the analytical and semantic method, pursues the above objective by studying the library of works of lexicons, commentators, and jurisprudents.
hamidreza basiri; mina shariati
Abstract
Surah is the most important division in divisions of the Qur'an into different parts because God has invited and challenged all human beings to cite one Surah like those of the Qur'an, but there has been no mention of such a challenge for division ranks below Surah. The division of the Qur'an is not ...
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Surah is the most important division in divisions of the Qur'an into different parts because God has invited and challenged all human beings to cite one Surah like those of the Qur'an, but there has been no mention of such a challenge for division ranks below Surah. The division of the Qur'an is not of a human origin, but was created according to the Will of God and the command of the Angle of Revelation which marked the start of every new section in the Qur'an by a Bism-i Allah al-rahman al-rahim (“In the Name of God, the Compassionate, the Merciful”), and the contemporaries of such Divine revelations, especially the Qur'an scribes, were familiar with such divisions. This raises the question as to the features of the Surah which God has chosen to challenge the defiant to cite one like. Why is it that one or a few verses from the Qur'an might be copied by the words of man, but citing a Surah, even as short as Kowasr which is of only three verses, is out of man’s reach? Is the arrangement of verses in a Surah done according to a certain wisdom and to a certain purpose? If yes, what is the wisdom behind the structure of Surahs? Why it that the division of the Qur'an into a hundred and fourteen Surahs is not topic-based and according to the common structure of scientific books? For example, why is it that faith-related Surahs focusing on Divine Unity, prophecy (prophethood), resurrection, etc. are not placed in the beginning and separated from Quranic stories, instruction and other subjects? This article attempts to answer such questions using a descriptive method. Every Surah contains a Divine wisdom which guides human beings in the path of accomplishment and perfection. It is impossible for a Surah to have such an inherent wisdom and for its verses not to be arranged in way to serve and advance that wisdom. Therefore, a Surah is a coherent, purposeful collection. God, knowing the talents, potentials and characteristics of human beings, has offered us a comprehensive program to prosperity and achievement. Therefore, His words are addressee-oriented and guiding, words that man can never produce alike because of the limitations of the knowledge he has of himself, his God and the path that leads to Him.
hamidreza basiri
Abstract
From among the narrations of the immaculate Imams (PBUT), those narrations which are concerned with the cause of their descent, the explanation of the simple elements and concepts or those that discuss the applicability of the verses, etc. are used for the interpretation of the Qur’an's effect. ...
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From among the narrations of the immaculate Imams (PBUT), those narrations which are concerned with the cause of their descent, the explanation of the simple elements and concepts or those that discuss the applicability of the verses, etc. are used for the interpretation of the Qur’an's effect. However, another group of narrations merely describe certain Quranic verses and chapters and these narrations provide for the ‘description of the Qur’an's effect’. These narrations refer to differing qualities of Quranic verses and chapters; the narrations which have discussed the impact of reciting particular chapters or those narrations that consider some verses as more valuable than the others are some examples. The present paper classifies these narrations, explains them and discusses their practical and scientific efficiency and makes an essential comparison between these narrations and the interpretive ones. This paper is solely an introduction into a more general theory and research field and attempts to contribute to the better practical and scientific understanding of the ‘Description of the Qur'an's Effect’ by the researchers of the science of the Qur’an and narrations so that they adopt a different perspective towards these narrations, attend to them and use them.
