Jamal Farazandwahy; Milad Asadi
Abstract
The connection between the Qur'an and the Ahl al-Bayt (AS) is the connection between light and enlightenment. The interpretive narrations in the narration assemblies are the explanation of the Qur'an. Examining the interpretive method of the Ahl al-Bayt (AS) can, in addition to a deep understanding of ...
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The connection between the Qur'an and the Ahl al-Bayt (AS) is the connection between light and enlightenment. The interpretive narrations in the narration assemblies are the explanation of the Qur'an. Examining the interpretive method of the Ahl al-Bayt (AS) can, in addition to a deep understanding of the interpretations of the most knowledgeable teachers of the Qur'an, be a guide, facilitator, and model for its commentators and followers. This article, with its descriptive-analytical method and library studies, reflects on the interpretive narrations of Imam Sajjad (AS) and examines the basic axes of the vision of that great Imam, relying on the interpretive methods of Imam Sajjad (AS). First, a Qur'anic example is mentioned for each method, and then the Imam's (as) interpretive method is given below. In this article, after emphasizing the importance of the discussion, the authors try to explain the interpretive method of Imam Sajjad (as) by analyzing the interpretive narrations and its claims, and finally conclude that the most important interpretive methods of the Prophet are: Quran to Quran, Quran to narration and the Qur'an are related to history, science, and literary texts.
seyyed yousef mahfozi; ghasem bostani; nasre baji
Abstract
Imams Baqir (AS) are the true interpreters of the holy Qur'an, and whatever they interpret about the Qur'an are the exact words of the Qur'an because they are the true walking Qur'an, and they have received the science of interpretation of the Qur'an from Prophet Mohammad (Pbuh). Since those noble Imams ...
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Imams Baqir (AS) are the true interpreters of the holy Qur'an, and whatever they interpret about the Qur'an are the exact words of the Qur'an because they are the true walking Qur'an, and they have received the science of interpretation of the Qur'an from Prophet Mohammad (Pbuh). Since those noble Imams after Prophet Mohammad (Pbuh) are the most knowledgeable and the wisest people to the knowledge of Qur'an, in this study we have decided to deal with the traditions of Imam Baqir (AS) about this field of science. The current paper has examined the typology and interpretation methods of Imam Baqir (AS) and concludes that the Imam in his speeches, depending on the capabilities and the atmosphere of the society, has explained the knowledge of the Qur'an in several ways including: Qur'anic sciences, the interpretation of the Qur'an with the Qur'an, the interpretation of the Qur'an with Sunnah, Jerry and matching, the explanation of Qur'anic parables, the appearance and reality of the Qur'an, the dispelling of doubts, the referential expression of Qur'anic verses and educational dimensions etc.
jamal farzandvahi; fatemeh ahmadi
Volume 4, Issue 10 , April 2013, , Pages 67-84
Abstract
Family is a human society in its smallest scale, the relationship between members of which derives from a blood and emotional connection, each having a specific role. Such roles create relationships that have certain obligations, duties and rights. The roles of partner, father, mother, and child exist ...
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Family is a human society in its smallest scale, the relationship between members of which derives from a blood and emotional connection, each having a specific role. Such roles create relationships that have certain obligations, duties and rights. The roles of partner, father, mother, and child exist in a family, and thus create relationship rights for those who assume the roles. Administering and maintaining those right in the family insures the order and discipline in it as a part of the society, and getting to know moral codes and instructions for the family and abiding by them will keep the passion and kindness in the family fresh and strong and again reinforces its order and strength. This research attempts to clarify and discuss the rights and morals in the family as a system and has adopted a descriptive-library method for collecting data.
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.
davoud memari; rasoul zomorrodi
Abstract
Fear is an emotional reaction which is rooted in a person’s interpretation of situations that seem threatening to his health. The source and perception of threats and dangers can be physical or psychological. Fear triggers the person’s defense mechanism and acts as a warning signal of probable ...
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Fear is an emotional reaction which is rooted in a person’s interpretation of situations that seem threatening to his health. The source and perception of threats and dangers can be physical or psychological. Fear triggers the person’s defense mechanism and acts as a warning signal of probable or looming physical or psychological damage. Therefore, fear is a God-given gift and plays a significant role in a person’s life, safeguarding human beings. From the Quranic perspective the most important part of the emotional aspect of fear is the source. This means that if the source is a real threat that might harm a person’s health or undermine his goals, then the fear is acceptable, but if it is rooted in a unreal factor and does not threaten a person’s happiness and well-being, it is unacceptable. From such a perspective, the Qur'an cites different types of fear emotions and provides valuable strategies to manage each.
abas ashrafi; sehyla rezaai
Abstract
By the function of religion we mean its services for and effects on the society. This paper aims at a comparative study of the views of the Qur'an and the New Testament on the ideological function of religion. The New Testament and the Qur'an agree on the fact that only the United God is the creator ...
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By the function of religion we mean its services for and effects on the society. This paper aims at a comparative study of the views of the Qur'an and the New Testament on the ideological function of religion. The New Testament and the Qur'an agree on the fact that only the United God is the creator and the object of worship. Although the Christians, contrary to the explicit text of their Holy Book, the Bible, believe in Trinity, both the Bible and the Qur'an acknowledge Divine Unity and resurrection, and are similar in their descriptions of the Hell and the Heaven. However, they diverge on their definition and interpretation of the worlds after death and on how resurrection takes place. The New Testament describes the religious tasks of the prophets to be of an invitation type and aimed at the life to come, whereas the Qur'an introduces two goals for the messengers: one related to this material life and the other one related to the Hereafter; that is, the prophets are appointed to invite people to monotheism, and to guide them to achieve prosperity and establish justice, or in other words to felicitous and honorable material life.
naser hamzeh pour; samad abdollahi abed
Abstract
Translation which means interpretation from one language into another is of enormous significance and gains even more importance when the text to be translated is a divine book. Conveying the meanings of the Holy Qur'an while preserving the elegance of the word of God seems impossible in translation; ...
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Translation which means interpretation from one language into another is of enormous significance and gains even more importance when the text to be translated is a divine book. Conveying the meanings of the Holy Qur'an while preserving the elegance of the word of God seems impossible in translation; in effect, translation of the Holy Qur'an reproduces merely a small proportion of the profound meanings of this Book and hence does not enjoy the divine aspect of the original Book – translation is the word of the translator, and the Qur'an is the word of God; however, since translation of the Qur'an is an indisputable requirement for propagating Islam, religious authorities, in spite of various conflicts, have deemed it necessary and since long ago, there have been various translations of the Qur'an; since these translations are the productions of human beings, however, they are not devoid of error. One of the contemporary scholarly translations of the Qur'an is done by Rezaei Esfahani, together with a group of other professors; many errors of the previous translations have disappeared in this translation; however, since it is a task done by human beings, again there are some errors and reminding them will contribute to a more correct interpretation of the word of God. The errors of this translation are sometimes lexical, related to the phonetics, syntax and morphology of Arabic language; other errors are due to additional explanations given in parentheses which may mislead the reader; some others are related to unusual readings of the Qur'an based on which this translation is done; and there are still some other errors pertinent to the style of writing, removal of which improves the quality of the translation.
abas ashrafi
Abstract
Qods has always been a matter of conflict between the followers of Judaism, Christianity and Islam. The present paper, using a contrastive methodology, attempts to investigate the place of Qods in the Qur'an, the Old Testament and the New Testament. The paper first presents an etymological analysis of ...
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Qods has always been a matter of conflict between the followers of Judaism, Christianity and Islam. The present paper, using a contrastive methodology, attempts to investigate the place of Qods in the Qur'an, the Old Testament and the New Testament. The paper first presents an etymological analysis of the word Qods and its other names; then it describes Qods from the perspectives of the Qur'an, the Old Testament and the New Testament and finally compares and contrasts these views to reach a conclusion. The Old Testament has a relatively positive attitude towards Qods (Jerusalem), the New Testament a negative attitude and the Holy Qur'an a quite positive attitude and in comparison to the Old Testament, with more descriptions. In Quranic teachings, Qods is described as the land of fortunes, land of prosperity, the direction faced in prayer, the place of verity and the land of ascension.
mohamad hoseyn bayat
Abstract
In this paper we first briefly review the attitude of Peripatetic philosophers and their latest findings regarding the proofs for the existence of God based on the proof of the righteous and the demonstration of necessity and possibility. Next comes Mollasadra's specific attitude toward the proof of ...
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In this paper we first briefly review the attitude of Peripatetic philosophers and their latest findings regarding the proofs for the existence of God based on the proof of the righteous and the demonstration of necessity and possibility. Next comes Mollasadra's specific attitude toward the proof of the righteous. The important point is that the author of the paper has investigated the roots of Mollasadra's thought and has illustrated under the influence of what factors he has adopted such an attitude.
