Karim Alimohammadi; Abdolmajid Alimohammadi
Abstract
The intention to give moral lessons and to avoid outlining, and mentioning actual instances instead, in order to explain the divine realities are among the current methods of the Quran. The Holy Quran, as the book of guidance for man and for delivering him from the moral decadence, introduces religious ...
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The intention to give moral lessons and to avoid outlining, and mentioning actual instances instead, in order to explain the divine realities are among the current methods of the Quran. The Holy Quran, as the book of guidance for man and for delivering him from the moral decadence, introduces religious training, in line with religious insight, as the factor for delivering man from the darkness of ignorance. The Quran introduces not only the accounts of the former generations, but also all that happens around man as a means of taking moral lessons since the world is the manifestation of the magnificence of Allah. It serves to make those who own the inner sight distinguish between the eternal bliss and the everlasting woe and choose the path of truth and that of the devoted friends of Allah. The present article is a research which asserts the usefulness of giving moral lessons and its basic role in gaining religious insight and regarding it out the realm of theoretical level and introducing it as a practical method for the religious missionaries. The research, then, explains the Quran's method of giving moral lessons in order to assert the practicability of the method in attaining an effective propagation.
Hossein Zare; Rahmatolah Roohi
Abstract
Making unity, fraternal relation, and peace is one of the features of perspicuous religion of Islam. Therefore, peaceful coexistence is considered as one of the most important factors in Islamic societies. Accordingly, the interaction between Muslims and religious minorities based on Zemmeh Agreement ...
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Making unity, fraternal relation, and peace is one of the features of perspicuous religion of Islam. Therefore, peaceful coexistence is considered as one of the most important factors in Islamic societies. Accordingly, the interaction between Muslims and religious minorities based on Zemmeh Agreement is one of the examples of the peacefulness of the perspicuous religion of Islam. There is no doubt that the only way to prove the justice and peacefulness of Islam is through proving the inalienable rights of the religious minorities. To this end, the present study tries to evaluate the rights of the religious minorities in Imam Ali (AS)’s Speeches in Nahjolbalagheh, and also proves that having peaceful coexistence with other religion’s followers and their rights of living and making money, freedom of though and speech, equality based on liking of all of the people, the basis of equality by the law and social rights, and the basis of respecting the traditions and rituals of other religions is the Islamic and original thought of Imam Ali (AS). Moreover, this can easily be found in his speeches and behaviors, and this good behavior and respectful manner in relation with all minorities can be easily observed.
maryam farhadi
Abstract
The holy Qur'an, as a guide for man in all aspects of his life, has been concerned with all needs of humans and has discussed them in full. One of these needs is the need for having tranquility and calmness in the course of life. This need has assumed enormous significance these days to the extent that ...
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The holy Qur'an, as a guide for man in all aspects of his life, has been concerned with all needs of humans and has discussed them in full. One of these needs is the need for having tranquility and calmness in the course of life. This need has assumed enormous significance these days to the extent that considerable effort is put in its fulfillment and a lot of money is spent on it. The Qur'an has not been inattentive to this important human need and has addressed all of its levels and kinds completely and step by step, for all stages of man's life. One type of tranquility discussed in the Qur'an is God-inspired composure. The Qur'an describes this composure with precision and considers it to be emanated from God, the Transcendent, and bestowed upon specific believers at specific moments. The present paper aims at examining this particular type of God-inspired tranquility as well as the moments when God grants such composure to believers.
batul vaez
Abstract
The present paper discusses, in the first place, the critical issue of mystic journey and the ‘four journeys’ which is the basis of mysticism, from the perspective of divine utterance. In this section, by relying on multiple Quranic verses where there is an implicit or explicit reference ...
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The present paper discusses, in the first place, the critical issue of mystic journey and the ‘four journeys’ which is the basis of mysticism, from the perspective of divine utterance. In this section, by relying on multiple Quranic verses where there is an implicit or explicit reference to the extrovertive and introvertive journeys of mankind toward perfection, the Quranic origin and basis of mystic journey can be substantiated. The paper then focuses on the epistemological issue of guardianship and its different kinds – including general and specific guardianship, absolute and limited guardianship, as well as religious legal authority and unconditional authority – based on the text of the Qur’an or its latent meaning as well as the tradition of the holy Prophet. These are then presented in three sections of divine sovereignty, guardianship of perfect man and the guardianship of the prophets and the devoted friends of God. In the third section, we deal with the hermeneutical interpretations by mystics (especially Mowlana); what the mystics present in their interpretation of Quranic verses and traditions – relying on their own exegetical understanding – is based on the verses where there is a reference to the word ‘exegesis’. Furthermore, in their exegetical approach to the Qur’an, they also rely on a tradition by the holy Prophet (PBUH), according to which the Qur’an has a form, as descended, and a multi-layered content that can be interpreted.
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.
ali sarvari mojed; amir hasan alamol hoda
Abstract
The present research is an effort to understand the literal and spiritual mysteries of the noble dhikr of “There is No God but Allah”, which, according to most Shiite and Sunni scholars, is one of the best and most beneficial dhikrs for a Muslim. The researcher, with his knowledge in the ...
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The present research is an effort to understand the literal and spiritual mysteries of the noble dhikr of “There is No God but Allah”, which, according to most Shiite and Sunni scholars, is one of the best and most beneficial dhikrs for a Muslim. The researcher, with his knowledge in the field of Quran and Hadith studies, aims to prove his claim through utilizing the Quran and Itrat [(the Ahl al-Bayt)], two precious memorials left by the Holy Prophet (pbuh). Many researches have been carried out regarding numerical issues in the I’jaz [(inimitability)] of “There is No God but Allah”, most of which are derived from personal taste and lack reliable scientific basis. However, [the question is] are the mysteries of this dhikr limited to numerical issues or do they include different types of I’jaz. Scholars, via careful examination of Quran and Sunnah, consider different aspects of I’jaz for this dhikr. In this research, it has been tried, through a comprehensive view toward numerous Shiite and Sunni resources about this dhikr, to unveil its mysteries as much as possible.
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.
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.
Ali Rad; Parsia Ataei
Abstract
According to the Holy Quran, human life is interwoven with trials, and this life with its trials in turn has a bilateral relationship with human exaltation and perfection. Prophets are considered as being the exact role models of divine trials, whose accounts of tests are intelligently selected in the ...
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According to the Holy Quran, human life is interwoven with trials, and this life with its trials in turn has a bilateral relationship with human exaltation and perfection. Prophets are considered as being the exact role models of divine trials, whose accounts of tests are intelligently selected in the Quran. Based on the assumption of this research, the prophets’ trials appear in accordance with the bilateral relationship of their individual and social conditions. Therefore, the trials are formed proportional to the discourse of the societies of their eras, being aware of which is necessary for us to interprete these trials. Thus, analysing the cultural, economic, and political conditions of the prophets’ societies is efficient at recognizing the social grounds for their trials; and as a result, it may provide us with a more thorough depiction of the reason, quiddity, and justification of the varieties of trials. The central problem of this research is to analyse the social grounds effective in the appearence of the Quranic trials of Abraham (pbuh) as a tangible triumph in divine tests. Hence, after explaining the quiddity of trial and its components, by examining the atmosphere of Abraham’s society, we identified the grounds of appearence of his trials under the relevant social institutions. This research displayed the connection beween the type of trial and Abraham’s social circumstances, and took the proportionality of the features of the prophets’ eras with their trials as a method to analyse the social trials of the prophets in the Quran.
mehdi nosratian ahur
Abstract
Three meanings are given for the narration "Allah raised up prophets and messengers for His bondsmen just for them to Reflect upon Allah" (مَا بَعَثَ اللّهُ أَنْبِیَائَهُ وَ رُسُلَهُ إِلَی عِبَادِهِ إِلّا لِیَعْقِلُوا عَنِ اللّهِ). ...
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Three meanings are given for the narration "Allah raised up prophets and messengers for His bondsmen just for them to Reflect upon Allah" (مَا بَعَثَ اللّهُ أَنْبِیَائَهُ وَ رُسُلَهُ إِلَی عِبَادِهِ إِلّا لِیَعْقِلُوا عَنِ اللّهِ). In the first interpretation, guiding is the responsibility of the prophets. According to the second interpretation, guiding is among the acts of God and the third interpretation relates guidance to people; it is people who receive the guidance. This paper discusses and critiques theses interpretations and to this end makes use of both the internal quality – semantics – and the external qualities – the usage, word families and conventional applications of the narration. Although the first interpretation may be acceptable semantic-wise, it cannot be accepted when we consider its external qualities. The second interpretation can be rejected when we consider both the internal and the external properties of the narration; it is the third interpretation which is acceptable with regard to both internal and external qualities.
Mohammad Sharifi; Hojjat Alinejad
Abstract
Undoubtedly, one of the most important interpretive sources after the Holy Quran is the use of the hadiths of the infallible. In each period, the rate of use of these hadiths by commentators has been different. In contemporary times, utilizing hadiths in interpretation according to new questions has ...
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Undoubtedly, one of the most important interpretive sources after the Holy Quran is the use of the hadiths of the infallible. In each period, the rate of use of these hadiths by commentators has been different. In contemporary times, utilizing hadiths in interpretation according to new questions has been of special importance. One of these interpretations with a new and idiomatic approach is sample interpretation. Now, the question is how much this interpretation has benefited from the hadiths of the infallible. One of the interpretations that have interpreted the Holy Quran with this approach is the sample interpretation. Now, the question arises as to what is the quantity and quality of using this interpretation of the hadiths of the infallible Imams. In this research using a descriptive-analytical method, looking at the sample interpretation and case study of Surah Al-Imran, it was concluded that he used the hadiths of the infallible in the following cases: Expressing the virtues and importance of the subject of the surah and verse, The reason for the revelation of the verses, Confirmation of the commentator's interpretive point of view, Determining and developing the meaning of the word, Explaining the examples of the verse, removing the ambiguity of the verse, and using hadiths in favor of an interpretation. By using these hadiths, he has been able to provide suitable and useful spiritual and intellectual food for the current generation.
Rasoul Mohammad Jafari; Marzieh Heidari
Abstract
Intention is one of the methods of the sciences of eloquence which helps with a deeper understanding of the miracle of the Quran, the structure of the Holy Word, and a correct understaning of the Ayahs. Understanding intentions, its types, and purposes leads to clarification regarding certain Ayahs. ...
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Intention is one of the methods of the sciences of eloquence which helps with a deeper understanding of the miracle of the Quran, the structure of the Holy Word, and a correct understaning of the Ayahs. Understanding intentions, its types, and purposes leads to clarification regarding certain Ayahs. The »Al-Tahrir wa Al-Tanwir» interpretation of Ibn Ashur, is one of the interpretations focusing on intention. He has determined intention in pronouns and grammatical number with 188 instances of intention, and 28 instances of compromise, with methods of proving and disproving intention. He has also included and clarfied in his interpretation the interpretive points of intention in different pronouns and grammatical number.
hamidreza basiri; maryam gohari
Abstract
An indisputable element in the destiny of humans is the law of heredity. Spiritual and ethical features, similar to physical features, are transferred, through hereditary elements (genes), from parents to children. Some people accept the exclusive role of heredity in determining the destiny of humans ...
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An indisputable element in the destiny of humans is the law of heredity. Spiritual and ethical features, similar to physical features, are transferred, through hereditary elements (genes), from parents to children. Some people accept the exclusive role of heredity in determining the destiny of humans but from the viewpoint of some others, the law of heredity is only a basis and is effective in a person’s actions as a requirement and not as definite causality. As a result, it can be strengthened or weakened under the effect of environmental factors, especially upbringing methods; moreover, the humans’ willpower has a considerable role in their prosperity and adversity. It has been tried, in this research to review the place of heredity in the destiny of humans from the viewpoints of the science of genetics, the Quran and the narrations, and the result is that the element of heredity is not dominant on humans’ destiny and does not have an exclusive role in determining it. As a result, people with any type of heredity can be nurtured and are required [to obey the laws of religion], and one of the aims of the prophets is to reinforce desirable hereditary resources and modify disagreeable hereditary bases.
hesamodin khalatbari; mehri rahmani
Abstract
Abstract Magic is literally anything or any work whose source is secret and hidden, but in laymen’s term, it is often referred to the fantastic works done by various means. Magic is learnable and its origins is of the devil, so those who use magic are associated with demons. According to God’s ...
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Abstract Magic is literally anything or any work whose source is secret and hidden, but in laymen’s term, it is often referred to the fantastic works done by various means. Magic is learnable and its origins is of the devil, so those who use magic are associated with demons. According to God’s emphasis in the Quran, it can be concluded that some of the branches of magic is real. Islam, however, strongly discourages going into these matters and using them, as is the case with Judaism in which magic is also considerably forbidden, although Jewish people have committed this sin greatly. Of course, learning magic is not forbidden on its own and requires its own individuals (because, otherwise, it would lead to personal and social or even family problems). In this study, after reviewing the literal meaning of the term magic and the words associated with it, magic is studied from the viewpoints of of Islam and Judaism. Also, it has been tried to study the expression of its subsidiaries, and distinguish examples of actual cases from false recognitions and review the rulings of Islam and the Bible around this issue.
mohammad shabanpour
Abstract
Among the essential sciences for Fiqh, after the Holy Quran, sunnah and hadiths of Ahl al-Bayt (AS) are the most important sources and sciences which are required, and they are one of the essential foundations of ijtihad. Given their major role in Fiqh, this paper aims to find the use of sunnah in Fiqh ...
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Among the essential sciences for Fiqh, after the Holy Quran, sunnah and hadiths of Ahl al-Bayt (AS) are the most important sources and sciences which are required, and they are one of the essential foundations of ijtihad. Given their major role in Fiqh, this paper aims to find the use of sunnah in Fiqh by relying on existing sunnah and hadiths and studying Fiqh. To this end, in addition to explaining some basic knowledge of Fiqh, we concentrate on two fields: Fiqh and those who study Fiqh as users and experts in Fiqh’s issues. Consequently, we focus on unauthorized Fiqh’s issues and examine the use of sunnah in each field .Finally, it has been concluded that sunnah and hadiths, in the field of those who study Fiqh, can establish and stabilize the Marjaiat of Shia’s Fiqh. Moreover, in the field of Fiqh and authorized Fiqh’s issues, sunnah and hadith play a helping and proving role. However, this role in the field of Fiqh and unauthorized Fiqh’s issues is opposite. That is to say, it is sometimes helping and sometimes preventing.
Mohammad Ali Mahdavi Rad; Mahdi Habibolahi; Saeid Akhondi Yazdi
Abstract
The book of “Quranic Hermeneutics, Al-Tbrisī and the craft of commentary” written by Bruce Fudge is one of the most important works of orientalists about Majma Al-bayan‘s Tafsir. An Examination of the book indicates that in spite of Fudge‘s innovation and effort in some parts ...
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The book of “Quranic Hermeneutics, Al-Tbrisī and the craft of commentary” written by Bruce Fudge is one of the most important works of orientalists about Majma Al-bayan‘s Tafsir. An Examination of the book indicates that in spite of Fudge‘s innovation and effort in some parts of the book, there are some important problems and faults in it. In this article, after introducing Fudge and his works, we have provided a report on the content of the book. Furthermore, his ideas are evaluated both in terms of content of the book and the references. Given some parts of the book, we believe that Tabarsi has interpreted the Quran verses in accordance with his own ideas and beliefs, and this has been A deciding factor in Majma Al-bayan‘s Tafsir. Moreover, we hold that Majma Al-bayan is simply a copy of Al-Tūsī‘s al-Tibyān with some minor changes of the words. Finally, in this study, the aforementioned claims have been examined.
Mohsen Nilforoushzadeh
Abstract
Hadith, after the Holy Qur'an, is considered as the second basic source for discovering and explaining divine knowledge. The most important challenge of the hadith is the issue of differences between the narrations and the method of dealing with them correctly and correcting them. Therefore, in this ...
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Hadith, after the Holy Qur'an, is considered as the second basic source for discovering and explaining divine knowledge. The most important challenge of the hadith is the issue of differences between the narrations and the method of dealing with them correctly and correcting them. Therefore, in this article, a comparative study of the method of the earlier Muhaddithin in resolving the conflict of news using the method of documentary analysis has been achieved and the following results have been achieved: Sheikh Kulayni (RA) has used his choice to express the following contradictory hadiths; Sheikh Saduq (RA) in addition to the above two methods, has also used the plural method, so he can be considered the first early Shiite comprehensive writer, who has combined the conflicting narrations, expressed the evidence of his aggregation in some of them. Sheikh Tusi (RA) also based his work on providing logical reasons to resolve the differences between the hadiths, and made resolving the conflict of news legal and methodical; and became the founder of a comprehensive and scientific structure to solve the above problem at that time, as well as teaching the method of dealing with this issue and similar topics for the future.
samad abdolahi abed; jamshid bayat
Abstract
Ali ibn Mohammad Kazzaz Razi(Qummi) is one of the famousnarrators, prominentscholars andrenownedShiascholarsin the second half of the fourth century and early fifth century. He has many works in the fields of different religious sciences. Among these works, the book of“Kifayat al-athar fi al-nass ...
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Ali ibn Mohammad Kazzaz Razi(Qummi) is one of the famousnarrators, prominentscholars andrenownedShiascholarsin the second half of the fourth century and early fifth century. He has many works in the fields of different religious sciences. Among these works, the book of“Kifayat al-athar fi al-nass 'ala al-A'immah al-ithnay 'ashar’’hasa special place, because ofhisattachment to AhlulBayt and in this book which is written according to Shi'ism about “Caliphate and Imamate’’, many texts and hadithes are expresed which are related to Imamate and the issue of infallibility.According tothe author, the purpose of writing this book is elimination of public consternation and Shia specialpeople and doubt of Mu'tazilagroupofSunniaboutimamatand caliphate of Imamsafterthe Prophet. Therfore, in this study, we tried to reviewthe content ofthese hadithes. For this purpose, we review and study the content and texts of hadithes with an emphasis on “infallibility opinion’’aftermentioning thehadiths that suggests the idea of infallibility and after mentioning common hadithes like these hadithes from Sunni and Shia authentic hadith books.In thispaper, we will study and review eighthadithesof the book of “Kifayat al-athar fi al-nass 'ala al-A'immah al-ithnay 'ashar’’ and we will explain them with hadithes in Sunni and Shiabooks that are aligned with them and by studyingthese hadithes, we canrealize that Imams who have been introduced heir of the Prophet and faith, light and etc can not be innocent and also thesehadithes havenoted on this with the words of “Motahharon’’(Awayfromsin)and “Masomin’’ (Innocent people).
esmail tajbakhsh
Abstract
Secondary meanings of a sentence, whether declarative or imperative, refer to the intentions and purposes of producing that sentence and they are different from its literal meaning. For instance, the holy verse "My Lord, surely I have brought it forth a female" (رَبِّ إِنِّی وَضَعْتُهَا ...
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Secondary meanings of a sentence, whether declarative or imperative, refer to the intentions and purposes of producing that sentence and they are different from its literal meaning. For instance, the holy verse "My Lord, surely I have brought it forth a female" (رَبِّ إِنِّی وَضَعْتُهَا أُنثَى) which is an utterance by the mother of Jesus Christ (PBUH), refers, on the surface, to the female sex of the infant, whereas the ultimate purpose of this utterance is to express sorrow at the birth of this female infant. The present paper examines the verses of the holy chapter "The Cow" from this perspective.
rohollah nasiri
Abstract
Abstract Explicit expression of certain meanings is not favorable, but through allusion, those meanings can be expressed in more effective and eloquent ways. Allusion is more eloquent than explicit expression since it is similar to a claim with presenting evidence, it is an expression which aims to direct ...
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Abstract Explicit expression of certain meanings is not favorable, but through allusion, those meanings can be expressed in more effective and eloquent ways. Allusion is more eloquent than explicit expression since it is similar to a claim with presenting evidence, it is an expression which aims to direct the mind of the reader from what has been said to what has not been said. Using allusion has different aims such as politeness, imagery, reasoning, and adornment or attraction of speech. Quran has paid attention to all aspects which can add to the attraction of discourse. One such device is allusion from which Quran has greatly benefitted, and it has been used in different occasions and with various aims. In this paper, with a descriptive-comparative approach and through the case studies of 16 verses, the different usages of this device has been investigated. The verses of each semantic area are related to each other using different devices such as inclusion, referral of adverbs, comparison, and simile.
samad abdolahi abed; mehri qobadi
Abstract
Today, the production and distribution tools have been developed leading to complicated economic relations. Every country tries to improve its economic position restricting the economic sphere against its rivals, the importance of which will be realized when the impact of economy on politics and culture ...
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Today, the production and distribution tools have been developed leading to complicated economic relations. Every country tries to improve its economic position restricting the economic sphere against its rivals, the importance of which will be realized when the impact of economy on politics and culture is reviewed. In the present world community, any country whose economy is weak is forced in some cases to undergo the political and cultural attacks of the owners of economy. In this case, the countries suffering from a weak economy should embark on the two basic tasks: reinforcement of production and fortification of the structures of economy, and resistance against the political-cultural pressures imposed by the rivals in order to preserve its identity. Our aim is to reconsider the ways we can employ the factors that the Quran offers to the society in order to have a prosperous economy and to form the modern Islamic civilization and practically use them. Therefore, we try through this essay to present some solutions of the Quran and traditions to overcome the economic difficulties of the society.
Hassan Majidi; Parvin Teimouri
Abstract
Many verses in the Quran are expressed in a form of a metaphoric restriction (Ghasr). The style of the Ghasr is one of the main branches of semantics, from among different kinds of rhetoric. The Holy Quran has utilized this figure of speech in different ways. The present study investigates different ...
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Many verses in the Quran are expressed in a form of a metaphoric restriction (Ghasr). The style of the Ghasr is one of the main branches of semantics, from among different kinds of rhetoric. The Holy Quran has utilized this figure of speech in different ways. The present study investigates different important kinds of Ghasr: ways to achieve Ghasr, and its classifications including restriction of a noun modified by an adjective referring to a truth or a statement or vice versa. It also pays attention to its classification based on the addressee’s situation. That is to say, it pays attention to individuals and determines and inverses based on the rhetoric and interpretative books. The most important aim of this study is to achieve the niceties and details of Ghasr in Sura Najm. We should know that the rhetoric style of Ghasr in understanding verses of the Quran is absolutely necessary, and without which many meanings of divine verses will be hidden.
Seyyed Hamidreza Raoof
Abstract
Knowledge of God and His attributes offered in the Quran revealed numerous approaches of Simile and purification to Muslims. Understanding and explaining it created earlier theological approaches to simile and purification. The simile and metaphor approach, known as the Ahl-Tashbih since the first ...
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Knowledge of God and His attributes offered in the Quran revealed numerous approaches of Simile and purification to Muslims. Understanding and explaining it created earlier theological approaches to simile and purification. The simile and metaphor approach, known as the Ahl-Tashbih since the first century of Islam, has been associated with multiple variations and then Mqatl Ben Solomon and Mohammed Ben Kram, came to Ibn Taymiyyah to be representatives of the Hanbali in his day. Like the Ahl-Tashbih earlier, Ibn Taymiyya based the work on a literal interpretation of the Quran verses and accompanied this belief by a kind of avoidance of rationality. The hadith Citations of Ibn Taymiyya are also based on the Hadiths spread by only the Ahle Hadith. Accordingly, we can turn to this thought only if: We similarly avoid rationality and God’s transcendental attributes in the Quran; and second, we refer to Hadiths using his approach to get verification. Otherwise, if a person is Sunni, but does not respect the principles of Ibn Taymiyyah, he won’t be able to think like him and believe in what he did.
gholamali moghadam; nabiyollah sadrifar
Abstract
Analysis and جمعبندی of "I Non - سو" on the miracle of iodine - Hazrat bin Moses (RA).the teachings of the qur ' an have different degrees in appearance and culture, so that commentators face numerous layers of understanding of the quran. Due to this, over 14 centuries of the Holy Koran's ...
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Analysis and جمعبندی of "I Non - سو" on the miracle of iodine - Hazrat bin Moses (RA).the teachings of the qur ' an have different degrees in appearance and culture, so that commentators face numerous layers of understanding of the quran. Due to this, over 14 centuries of the Holy Koran's decline, the scripture is still fresh, consisting of great and new themes and, as he told them, he will always be fresh. The interpretation of "I," which was mentioned in some verses of the Holy Quran, is a proof of this diversity of understanding. Most commentators have described the restraint as internally and ناظر as برص and پیسی, or loss in the hands of Moses, others on the outside, relating to the negation of the other. the question of the research is whether to explain and analyze the most important points of view, a consensus is presented for the proposed views on this issue. In this paper, we analyze the perspectives on a comprehensive view among them, and have shown evidence that this sum can take the majority of views within its origin. The research hypothesis is due to the question that "Sue" includes all the losses of the ها to the آورنده, the بیننده, and even the اوهام of the viewer, and is not a conflict between internal and external attitudes in this
Alireza Ansarimanesh; Mohammad hossein Khavaninzadeh
Abstract
The man from the beginning of creation faced with war and Jihad. And The three religions of Judaism, Christianity, and Islam are also generally accepted. The words of the Bible have accepted the principle of Jihad and the verses of the Holy Qur'an have given it a qualitative evolution by providing some ...
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The man from the beginning of creation faced with war and Jihad. And The three religions of Judaism, Christianity, and Islam are also generally accepted. The words of the Bible have accepted the principle of Jihad and the verses of the Holy Qur'an have given it a qualitative evolution by providing some restrictions. This article has written by using a comparative descriptive method with Library, and intends to state that the interpretations of war and Jihad in the Bible are stated absolutely and without any restrictions. And it has evolved in the verses of the Holy Qur’an and has been expressed by adding deterrent laws. “acceptance of the principle of Jihad, importance and order to Jihad and war, not being afraid of a large number of enemies, intensity of action in war if necessary and Jihad with self” in the Qur'an and the Bible are the common cases. “Extent of quality of verses of Jihad in the Holy Qur’an, Types of Jihad in the Holy Qur’an, Binding and not being absolute command to fight in the Holy Qur’an, duties of Mujahideen in war, and intensity of action along with serving and worshiping of God” are the differences between Qur’an and Bible.
