Maryam Tavakolnia; Hossein Khakpour
Abstract
Interpretative narratives in the field of lexical understanding indicate that the Ahl al-Bayt has addressed the Qur'anic interpretations and seek to understand the strange words of the Qur'an to the people because sometimes most of the words of a verse are understandable and only one obscure word is ...
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Interpretative narratives in the field of lexical understanding indicate that the Ahl al-Bayt has addressed the Qur'anic interpretations and seek to understand the strange words of the Qur'an to the people because sometimes most of the words of a verse are understandable and only one obscure word is distant from the mind and needs to be interpreted. therefore, these nobles used to explain the same word. The purpose of this article is to express the position of Ahl al-Bayt (PBUH) in the use of literary-rhetorical instruments, especially in understanding Qur’anic words. the present paper uses a Descriptive-Analytical method to examine the methods of the Imams (PBUH) in using these tools in the lexical semantics of the verses and at the end has achieved the result. To explain words, the Ahl al-Bayt (PBUH) first used Arabic rules and then the use of words in custom and culture to explain words. sometimes, based on the use of that word in poetry, they have dealt with the semantics of words. And in some cases, they have used the use of synonymous words in the lexical interpretation of Qur’anic verses.
hessamodin khalatbari; fariba sedarat
Abstract
Islamic management is based on a religious worldview which is derived from the implications of the Quran, Nahj al-Balagha and the narrations of the saints of God. As a result, managers of an Islamic society are required to possess certain features in order to be able to turn into managers, by extracting ...
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Islamic management is based on a religious worldview which is derived from the implications of the Quran, Nahj al-Balagha and the narrations of the saints of God. As a result, managers of an Islamic society are required to possess certain features in order to be able to turn into managers, by extracting those implications and integrating them with their own innate personality abilities, who can fulfill managerial and divine responsibilities. They should also be able to pass by and avert the plague of such positions in the undertaking of their responsibilities by becoming familiar with them. This is essential since negative features in managers debilitate their personalities, hinder mutual and interpersonal interactions and mar relationships. In the present paper, identifying such plagues has been in focus, and in line with this purpose, definitions for management, manager and plague have been provided. Afterwards, some harms of management such as pride, ambition, etc. have been studied. Therefore, the viewpoints of Quran and Nahj al-Balagha, as well as those of notable scholars have been taken into account.
seyedeh fatemeh shahmoradi; kobra rastgoo
Abstract
The appearance of some words of the Holy Quran has made the theory of synonymy of words of this scripture prominent for some experts so that some people, whether in expressing the literal meanings of words or in expressing the interpretation of those words, have considered these words as synonyms. However, ...
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The appearance of some words of the Holy Quran has made the theory of synonymy of words of this scripture prominent for some experts so that some people, whether in expressing the literal meanings of words or in expressing the interpretation of those words, have considered these words as synonyms. However, semantic analyses and attention to the context of these words show the differences and subtle nuances of meanings such as the differences of the words "Istafā" and "Ikhtāra". The word "Istafā" in the Quran refers to the selection and this selection is just for Prophets and good people, as well as the people who have purified themselves for Allah by endeavoring. Moreover, theses people have achieved a great degree and have been selected by Allah because of avoiding sins, having faith in God, and doing good deeds. In contrast, the word "Ikhtāra" has been used in cases in which the focal point has been only humans, or where a comparison between two things has been made and then one of these things has been selected due to its virtue. Therefore, the use of these words in a context conveys a meaning that is different from another meaning in a different context. This stresses the importance of the context of the verses of the Holy Quran in order to find the meanings of the words.
Hossein Sattar; Zeinab Ghasri
Abstract
Because the most well-known way to substantiate prophethood is through miracles, it is imperative to investigate the miracles, which is a critical category. for miracles, many features and descriptions have been provided, suggesting that a miracle is a challenging and extraordinary thing that ordinary ...
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Because the most well-known way to substantiate prophethood is through miracles, it is imperative to investigate the miracles, which is a critical category. for miracles, many features and descriptions have been provided, suggesting that a miracle is a challenging and extraordinary thing that ordinary human beings are incapable of producing the likes of which. In this connection, the difference between the apostles’ miracles is a subject that involves many theories. For some Qur’anic science scholars, the miracle of every prophet has originated from his perfection and virtues of his era so that people get to know that the conduct is different from human action and that it is divine and out of human power. The advocates of this theory, who call it the “proportion of the miracle with the time conditions,” refer to a narration from Imam Hadi (PBUH). This study first defines and states the idea of the proportion of the miracle with the time conditions and then produces rational and narrative reasoning to reject alleged reasons. From a narrative perspective, which is the most important reason for this subject, documented and textual critics are focused attention, though some reasons are brought to reject it.
zahra Mansouri; Abdorrasul Hosseiny Zadeh
Abstract
One of the characteristics of the Surah of the Holy Quran is the existence of connection and continuity between the verses; a problem that some orientalists admit to its absence; clarifying the content coherence of the Qur'anic surah, while removing this doubt, specifies the main purpose of the surah. ...
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One of the characteristics of the Surah of the Holy Quran is the existence of connection and continuity between the verses; a problem that some orientalists admit to its absence; clarifying the content coherence of the Qur'anic surah, while removing this doubt, specifies the main purpose of the surah. The current research is trying to criticize the idea that this surah is morally oriented, while examining the content coherence of Surah Hajarat with the method of qualitative content analysis. This surah in three thematic categories "paying attention to the centrality of the Holy Prophet (PBUH) in the community of faith", "factors and obstacles for creating and maintaining unity" and "explaining the truth of faith", deals with the most important purpose of the divine instructions in this surah, which is "nation-building" by the Holy Prophet (PBUH). The existence of the two poles of truth and falsehood in the world and the height of knowledge of falsehood against the truth is one of the challenges that are an obstacle to nation-building, and the divine commands in Surah Al-Hujrat, in addition to individual interests, should be considered with a general and social perspective in order to build the nation as intended by the Holy Quran.
Shahla Rahmani; Mitra Poursina
Abstract
Reflection on gender indices derived from Verses of religious laws, represents that religious laws have been wisely legislated based on personal and physiological traits of men and women; such as their different structure reflects in their rights and establishes a close link between the legislative laws ...
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Reflection on gender indices derived from Verses of religious laws, represents that religious laws have been wisely legislated based on personal and physiological traits of men and women; such as their different structure reflects in their rights and establishes a close link between the legislative laws and the psychological structure of two sexes. The paper, with integrating issues of interpretation and psychological achievements and relying on the character of "altruism", which is the main source of the woman's personal traits in psychological investigations, analyzes gender differences in the verses of religious laws; the verses which related to "Idda" (three or four monthly periods), "Daraja" (grade) and "Ghavvamiyya" (protection). In this study, we conclude that the law of Idda, having the essence of obedience, have been associated to the gentle nature of women, and the phrase of "daraja" in the language of the Quran is indicative of the relative strength of the emotional aspect of women regarding men. Protecting and supporting of men also helps emotionally stable of women.
Soheila Jalali Kondori; Fereshteh Motamed Langarodi
Abstract
Miracles of the Quran are those of the key issues disscused by the thinkers. Abusoleiman Khataei and Abdolghaher Jorjani are considered as the leading figures of the field that have paid close attention to the miracle aspect of the Quran in terms of poetry. The present study is meant to examine Khataei ...
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Miracles of the Quran are those of the key issues disscused by the thinkers. Abusoleiman Khataei and Abdolghaher Jorjani are considered as the leading figures of the field that have paid close attention to the miracle aspect of the Quran in terms of poetry. The present study is meant to examine Khataei and Jorjani s views on the miracles of the Quran based on a descriptive-analytic approach and through comparing and critiquing. Khataei holds that the nature of the Quran is in a way that if a word of it is replaced with another word, the word will lose its intended meaning or its glory, and therefore, its rhetoric will go away. On the other hand, Jorjani holds that the structure of the Quran is related to the poetic aspect of it. He believes that the poetic aspect can be understood through the structural meanings, and this understanding is possible through a nice selection. He also believes that a word in the poetry is a function of semantic. Moreover, the relation between the words, unlike structural relations, does not lead to poetry, yet it is the order of the meaning and their structures in the mind of the speaker that makes poetry. Both Khataei and Jorjani accept the effect of the miracle of the Quran, but they see its uniqueness in its poetry. Considering these two thinkers’ ideas, we can understand that Khataei’s approach in Albayan is rhetoric, but that of Jorjani in Dalaelolejaz is structural and rhetoric as well as artistic. In fact, Jorjani has perfected the poetic thought in a way that, at present, many consider it as the most important aspect of the miracle.
hadiseh soleymani; abas ashrafi
Abstract
One of the teachings of Prophets is how to encounter and treat other people, particularly followers of faiths. Posing the question of how to encounter people of other faiths, this paper addresses the issue by conducting a comparative examination of the Qur’an and the Testaments. The Qur’an, ...
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One of the teachings of Prophets is how to encounter and treat other people, particularly followers of faiths. Posing the question of how to encounter people of other faiths, this paper addresses the issue by conducting a comparative examination of the Qur’an and the Testaments. The Qur’an, inclusively dealing with all aspects of human life as it does, approaches the issue carefully, always seeking to establish equilibrium. Encounters with followers of other faiths in Islam is thus with gentleness and with goodwill and guidance, allowing them to live in the society along with other strata of people, provided that they pay tribute and that they do not practice hostility. If they do practice hostility and act against Islam and Muslims, they should be confronted.
Khosrow Zafar Navaei
Abstract
With an overview of the miracles of the prophets we find that the miracle of any prophet has two distinct and indicators aspects which includes: The sensory distinguishing aspect and intellectual distinguishing aspect. As an example, turning of Mosa's cane to Dragon, Coming out of camel of Prophet Salih ...
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With an overview of the miracles of the prophets we find that the miracle of any prophet has two distinct and indicators aspects which includes: The sensory distinguishing aspect and intellectual distinguishing aspect. As an example, turning of Mosa's cane to Dragon, Coming out of camel of Prophet Salih from the mountain and healing the sick by Jesus and so on can be considered examples of sensory miracles. But that part of the prophetic speech and actions derived from this speech and according to their affirmation, it is revelation and the word of God, includes rational aspect of miracle and basis and title of Prophet Is indicative of the miracles. That is a message from unconventional sources and delivers it to the people, and a common source is wisdom and human thought beside of reason and divine thought. Expression of divine wisdom is the highest and the most characteristic differentia of the prophets; because the human intellect evolves on through time, space and sensory experience. Therfore, humans lacks the ability to encompass future. Here, the purpose of future is not only time adverb, but this means that it is the result and consequence of laws and traditions which man achieves or has achieved it by his thoughts. Therefore, the element of time and place in human experience and reason are both essential, while in the process of divine wisdom, time and place have no role and maps. With regard to expression of divine wisdom in the human intellect, we can be realized one of the strong and continuous manifestations of divine miracle, especially great prophet of Islam at all times.
seyed mohsen miri
Abstract
Knowledge and more specifically man's beliefs and faith – one of the most important factors in the construction of man's identity and in shaping society – have since long ago been attended to and have been the subject of numerous studies adopting various perspectives. For certain, man's beliefs, ...
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Knowledge and more specifically man's beliefs and faith – one of the most important factors in the construction of man's identity and in shaping society – have since long ago been attended to and have been the subject of numerous studies adopting various perspectives. For certain, man's beliefs, like other phenomena, affect some affairs and at the same time are influenced by other epistemological and non-epistemological factors. The holy Qur'an has taken into account this affecting and being affected qualities and all their aspects; this holy Book has stated the processes and trends of this interaction and has explained its norms and deemed them necessary for man's prosperity and perfection. After some preliminary remarks, this paper investigates the past traditions as one of the factors affecting belief from a Quranic perspective. The importance of these issues lies in the fact that one of the ways of Islamizing science is the development of a systematic and comprehensive theory about the norms of beliefs based on the Holy Qur'an and tradition of the Prophet (PBUH) and the immaculate Imams (PBUT).
amir khadem alizadeh; ali rah neshin
Abstract
In addition to extensive Islamic studies and texts in the field of conventional economics, some studies and research, based on different categorization of economics, have been carried out with the aim of studying the ethical foundations of Islamic economy. However, in the field of finances and investments, ...
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In addition to extensive Islamic studies and texts in the field of conventional economics, some studies and research, based on different categorization of economics, have been carried out with the aim of studying the ethical foundations of Islamic economy. However, in the field of finances and investments, there has been no studies with an ethical approach to fiscal matters such as markets and novel financial instrument, and investment approaches and methods. This article, after studying the ethics of economy, will define the ethics of investment and the relation between ethics of investment and the present literature on ethics of economy. The main question in this article is that what are the requirements and the ethical and educational moral lessons of Islam about investment activities? Afterwards, with a process-based approach to investment, and from the viewpoint of the Quran and Sacred Traditions, ethical topics and themes have been categorized as and studied in three main groups of pre-investment, investment, and post-investment. Categorization of verses and Traditions, as well as devising a subject-based framework for ethics of investment are included in the findings of this article.
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.
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.
behrouz yadollah pour
Abstract
One of the fundamental issues in exegetic interpretation of the Qur'an by the Qur'an is that this method of interpretation is based upon Quranic verses and the exegetist has to interpret the verses based on other verses; therefore, some exegetists, in their act of interpreting the Qur'an, claim independence ...
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One of the fundamental issues in exegetic interpretation of the Qur'an by the Qur'an is that this method of interpretation is based upon Quranic verses and the exegetist has to interpret the verses based on other verses; therefore, some exegetists, in their act of interpreting the Qur'an, claim independence from anything other than the Qur'an itself and advocate "Qur'an- adequacy" or "text-adequacy". With such a view about interpretation, some have attacked all fabricated narrations and see this large collection of narrations as invalid, and thus set aside sunna (normative custom of the Prophet) in the field of interpretation. The exegetists who interpret the Qur'an by the Qur'an have different attitudes toward the value of sunna and the narrations of the immaculate Imams (PBUT) in the field of interpretation. Although they have a similar interpretive methodology, their approach to the value of sound narrations can affect their interaction with narrations; examination of the interpretive works of contemporary exegetists shows this clearly. The present paper introduces the exegetic interpretation of the Qur'an by the Qur'an, examines the place of narrations in this method of interpretation and the approach of exegetists toward this method. In the next part, the paper tries to find out whether the exegetists have relied on narrations in their interpretations or not. The answer to this question is that most of the exegetists who use this method of interpretation have made use of narrations, but with differing approaches: some have employed narrations only to lend credence to their interpretation and others have ignored them altogether.
Vahid Fazaeli
Abstract
Tasvib (Approval) and Takhtaeh (Disapproval) are parts of the foundations of ijtihad. From Shiite’s point of view, there is a possibility for Takhtaeh because judicial orders by a judge might not be the same as religious orders. From Tasvib’s point of view, there is no order which covers ...
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Tasvib (Approval) and Takhtaeh (Disapproval) are parts of the foundations of ijtihad. From Shiite’s point of view, there is a possibility for Takhtaeh because judicial orders by a judge might not be the same as religious orders. From Tasvib’s point of view, there is no order which covers all subjects, and that is why orders have been assigned to judges. Whatever a judge says is his decision, and that is why judges are always Mosib (true decision makers). There is a close relation between Tasvib Theory and the subject of Different Interpretations. Those who believe in Theory of Interpretations, like those of Tasvib, hold that all the different interpretations of a given text are correct, and there is no possibility for disapproval. The reference of Theory of Tasvib and that of Different Interpretations is Theory of Relativity., and Different Interpretations Theory has been influenced by philosophical hermeneutics. This paper tries to disapprove Theory of Tasvib, and approve that of Takhtaeh through verses and hadiths. To this end, the following questions should be addressed: 1. what are the reasons of those accepting Theory of Tasvib? 2. What is the reason of Shiite in rejecting Tasvib and accepting Takhtaeh? 3. Is the point of view of Sunni regarding Tasvib the same as Different Interpretations?.
Seyyed Saeed Sharafuddin Tabataba’i; Seyyed Hojjat Tabataba’i
Abstract
In discussing the division of revelation, Sadr al-Mutallahin divides education into three types of human education, angelic education, and divine education. According to Allameh, "divine revelation" is presented in three ways: "revelation", "speech from behind the veil" and "speech delivered by Maliki". ...
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In discussing the division of revelation, Sadr al-Mutallahin divides education into three types of human education, angelic education, and divine education. According to Allameh, "divine revelation" is presented in three ways: "revelation", "speech from behind the veil" and "speech delivered by Maliki". But the truth of it is a meaning and concept, and that Gabriel feels it, brings it to the earth with him, and places it in the Prophet's soul. One of the goals of this article is to express the characteristics of revelation perception according to these two wise sages, which is presented with a descriptive-analytical method in the form of library research. From the results of this discussion, in the opinion of Sadr al-Mutalahin, what was revealed to the heart of the Holy Prophet (PBUH) are the facts of the Qur'an; not its words or writing; therefore, the prophet's heart has been given the light of reason, because of that light, the truths of things are clear and illuminating in it. According to his belief, what is in the issue of revelation is the intuitive understanding of an event or a mystical truth, which cannot be realized except by the ascension of the soul to the source of revelation. Allameh Tabataba'i also believes that revelation is a hidden word and understanding is through hints. He considers it a human perception and a mysterious consciousness that is beyond reason and sense and with the support of the unseen; therefore, it has a divine origin and was given to the Prophet by breaking the habit.
ali sharifi; mehhdi rezazadeh joudi
Abstract
Beauty in the view of the holy Quran enjoys a high position and value, so that, in many verses, various manifestations of beauty, its factors and symbols, areas of beauty and so on have been referred to. The holy Quran considers the concept of beauty beyond tangible beauties and extends it to metaphysical, ...
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Beauty in the view of the holy Quran enjoys a high position and value, so that, in many verses, various manifestations of beauty, its factors and symbols, areas of beauty and so on have been referred to. The holy Quran considers the concept of beauty beyond tangible beauties and extends it to metaphysical, ethical, and spiritual beauties as well. In this article, first the concept of beauty in the Quran as well as its scope in tangible, spiritual, and ethical affairs has been elaborated and then the Quranic aesthetical concepts in a set including the main concepts of beauty like: beauty, goodness, concepts related to it such as ornamentation, decoration, joy and terms indicating elements of beauty such as value and color have been studied. Having studied words and aesthetic expressions in the Holy Quran, we come to the conclusion that there is a harmony among a range of material, spiritual, and ethical expressions. This style offers us a comprehensive model of aesthetics.
Majid Chehri
Abstract
The term "El-yasin" is part of a Quranic verse that it is used only once in verse 130 of Al-Safat Sureh. Due to the Special conditions of this verse, the verse has received many presentations and confrontations of the different interpretive ideas. According to the interpretive narrations of the verse ...
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The term "El-yasin" is part of a Quranic verse that it is used only once in verse 130 of Al-Safat Sureh. Due to the Special conditions of this verse, the verse has received many presentations and confrontations of the different interpretive ideas. According to the interpretive narrations of the verse and considering that one of the names of the Prophet is "Yasin", along with proving the virtues of the Ahl al-Bayt (AS), Some Shia commentators believe that the correct reading of the verse is "Salam Ala Ale-Yasyn". Moreover, they believe that the meaning of these words is the Prophet (Pbuh). Naturally, according to this assumption, the greetings in the verse are devoted to the Prophet, but another group of Shia commentators and most Sunni commentators have considered the term as a form of the word Elias based on some pieces of evidence such as the famous reading, the structural form of the word, and Siagh (Register) and Sebagh (Tabdor). Accordingly,they believe that its main purpose is Prophet Elias. Since the main reason for the proponents of the reading accuracy of Ale-Yasin in the meaning of Ahlul Bayt (A) is interpretive narratives of the verse which have not been investigated completely, in this study we have reviewed the expository narrative of the verse and some interpretive views of proponents, using some Quranic and literal pieces of evidence and interpretive views to define and pinpoint the original concept and meaning of the phrase "Al-Yasin". Finally, we have come to the conclusion that the interpretive narratives are weak and unreliable and the accurate reading of the verse is El-Yasin, referring to Prophet Elias. It goes without saying that although the meaning of the verse is peace be upon Elias, no harm can be done to the virtue of Ahl al-Bayt (AS). Importantly enough, the fact that Ahl al-Bayt (AS) are "Ale-Yasin", being Prophet Mohammad’s Ahl al-Bayt and having a high position in the sight of God, can easily be proved by some other verses from the Quran and hadiths.
Mohammad Molavi; Masoumeh Khalili
Abstract
Abstract The holy Qur'an, as the most comprehensive divine book, has applied many techniques such as telling stories to guide human. The Qur'an is not to tell unreal stories, but rather, it tells the fates of ancient people to teach a lesson to posterity. The stories are absolute truth. The commentators ...
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Abstract The holy Qur'an, as the most comprehensive divine book, has applied many techniques such as telling stories to guide human. The Qur'an is not to tell unreal stories, but rather, it tells the fates of ancient people to teach a lesson to posterity. The stories are absolute truth. The commentators of the Qur'an, especially in the modern period, regard this aspect of the Qur'an as a miracle. Both Rashid Reza in the al-Minar exegesis and Ayatollah Makarim in the Nimouneh exegesis have paid close attention to this miraculous aspect of the Qur'an. However, looking through these exegeses shows that the allegorical view of the al-Minar toward some Qur'anic stories may bring about the rejection of the reality of some Qur'anic stories. In contrary, in the Nemouneh exegesis the reality of all of the Qur'anic stories has been borne out through many reasons and examples. According to Makarim, the allegorical view of Qur'anic stories stands in contrast to the guiding aim of the Qur'an.
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.
zohreh ghorbanimadavani
Abstract
Cohesion is among elements which are specific to the Holy Quran, with scholars having attached considerable importance to it and extracted its different kinds from the Quran. Inspired by it, Abul Ala Al-Maʿarri has used two kinds of cohesion in Al-Fuṣul wa Al-ghayat. Therefore, the kind of cohesion ...
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Cohesion is among elements which are specific to the Holy Quran, with scholars having attached considerable importance to it and extracted its different kinds from the Quran. Inspired by it, Abul Ala Al-Maʿarri has used two kinds of cohesion in Al-Fuṣul wa Al-ghayat. Therefore, the kind of cohesion seen in his book is not an innovation, but a pure imitation of the Quran. This article attempts to examine these two kinds of cohesion in Maʿarri's works and then show their differences with ones in the Holy Quran. The first cohesion is related to the accordance between methods of reporting concerning the names of God and its previous sentences, where, contrary to the Quran, all names of God are based on the meters of fo'oul and fa'eel. Maʿarri's wordplays seem to be what has led him to use names for God in a different way used in the Quran. And the second cohesion is to begin a sentence with a topic with which the previous sentence has ended. Thus, there is an accordance between the beginning of a sentence and the ending of the previous sentence in Maʿarri's works. In the Quran, likewise, a surah continues with a topic with which the previous surah has ended.
Laila zarei; Ali hoseinzadeh; Abbasali farahati
Abstract
In the sacred religion of Islam, health has a special value and place, because the human body is a tool for the evolution of the soul. therefore, the Quran and traditions contain many directives regarding health. The purpose of this essay is to use some indicators effective in Alavi's teaching on physical ...
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In the sacred religion of Islam, health has a special value and place, because the human body is a tool for the evolution of the soul. therefore, the Quran and traditions contain many directives regarding health. The purpose of this essay is to use some indicators effective in Alavi's teaching on physical health. The present study seeks to answer the question of what are the components affecting the health of the body by using the method of document study with the approach of content analysis of narrated and religious sources. Research findings indicate that health is considered as a value in Alavi teachings and with interpretations such as, Afzal al-Naim, Ahna Atiyah, Al Naima Galilee, Ahna al-Naim. For this reason, in the words of Imam Ali (AS), in order to achieve and realize such a valuable blessing, there are recommendations in the form of diet, instructions on nutrition, compliance with personal and environmental hygiene, and compliance with these guidelines can be an important factor for maintaining body health.
esmaeel kharestani; fatemeh seifi
Abstract
Abstract The leadership is one of themain pillars and the basicteachingsof Islamandmore precisely and it is the basicandfundamentaldoctrine ofit.The main purpose ofthisresearch is the study of components of guardianship-centeredness and the effective factors onitsconsolidation according to the Quran ...
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Abstract The leadership is one of themain pillars and the basicteachingsof Islamandmore precisely and it is the basicandfundamentaldoctrine ofit.The main purpose ofthisresearch is the study of components of guardianship-centeredness and the effective factors onitsconsolidation according to the Quran and hadithes.Different parts of theresearchare the reasons of importance of guardianship-centeredness, thecomponents of guardianship-centeredness, effective factors onitsconsolidation, its mental and spiritualeffectsandtheharmful resultsof denial or refutation and opposition to the leadership. These issuss are investigatedandanalyzed in this research according to the Holy Quran and the traditions of Imams (AS).The result ofthe study shows thatwhen Islamic teachings arefulfilled in the context of leadership and itsaxisand its orbit, will have realmeaning. The conditions of admission of apply is guardianship-centeredness andeveryonewhoiscloserto theleadership or velayat and every one who is steadier to guardianship-centeredness, hewill benefitmorefromspiritualsources.
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.
abbas asrafi
Abstract
The servants of God usually, in places for praying, request Him to fulfill their material and spiritual needs, most importantly to protect them from harm and death. With a contrastive methodology, this paper aims at investigating the quality of praying in sacred books (the Old Testament, the New Testament ...
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The servants of God usually, in places for praying, request Him to fulfill their material and spiritual needs, most importantly to protect them from harm and death. With a contrastive methodology, this paper aims at investigating the quality of praying in sacred books (the Old Testament, the New Testament and the Qur’an). It first focuses on the etymology of the word praying and then examines its status in different holy books. Then a brief comparison is made between different perspectives. According to the Old Testament, the place of praying is synagogue; in the New Testament church is the place for praying and in the Qur’an, mosque. The Old Testament emphasizes that the place of praying should be made of stone, be located in a high area of land and be the place for sacrifice. The New Testament focuses merely on believers and in the holy Qur’an the believers, the place and the time are all emphasized. Unlike the New Testament, the Old Testament has laid down some rules for entering the place of praying; the Qur’an has forbidden the unbelievers from entering the Holy Mosque. The Holy Mosque, with regard to its Islamic praying-social orientation, cannot be compared to any other place of praying; such orientation does not exist in Judaism and Christianity.
