ُSeyyed Reza Moaddab; ali akbar momeni
Abstract
The study aims to examine how Riccoldo Monte Croce influenced Martin Luther in his critical approach to the Holy Qur'an. Martin Luther, the founder of the Protestant movement, was one of the few to change history, but he has been just as influential as he has been impressionable. Many ...
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The study aims to examine how Riccoldo Monte Croce influenced Martin Luther in his critical approach to the Holy Qur'an. Martin Luther, the founder of the Protestant movement, was one of the few to change history, but he has been just as influential as he has been impressionable. Many of Luther's thoughts are inspired by medieval thinkers. In particular, in dealing with the Qur'an, he is influenced by Riccoldo Monte Croce, a Dominican priest and Christian preacher of the thirteenth century. Martin Luther became acquainted with Islam and the Qur'an through Ricaldo's treatise and severely criticized the Qur'an. Although, he first considered the most effective defense against the attractiveness of Islam to be perseverance in Christian beliefs, by changing the method and under the influence of Riccoldo, he introduced showing the errors of Islam as the best approach. By attacking the Qur'an, Luther did not consider it revelatory and valid. However, he sought to use the Qur'an as a basis for proving the basic teachings of Christianity, such as the Trinity and the deity of Christ. Although Luther is a follower of Riccoldo in his claims and viewpoints against Islam and the Qur'an, but he is more aggressive and offensive than Riccoldo.
Ahad Faramarz Qaramaleki; Seyyed Hedayat Jalili; hajarkhatoon ghadamijuybari
Abstract
The interpretation of the Qur'an as an arbitrary act of commentators, has a hermeneutical and methodological requirements and moral requirements. This will help the interpreter in the selection dialect. The commitment to the ethics of interpretation depends on the existence of ethical principles for ...
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The interpretation of the Qur'an as an arbitrary act of commentators, has a hermeneutical and methodological requirements and moral requirements. This will help the interpreter in the selection dialect. The commitment to the ethics of interpretation depends on the existence of ethical principles for interpretation, awareness of them, and the will to apply them. The ethical principles of interpretation, in their own right, must be well reasonable and documented in general ethics. Therefore, the elaboration and explanation of the principles for the ethics of the context of text interpretation faces challenges. By overcoming these challenges, general principles for the interpretation of each text can be presented special rules for special texts. Author's intent, correctness, analytical and critical encounter with the text, avoidance of simplification and strengthening of the text can be considered as general ethical principles for interpreting texts. Some things like; the centrality of the divine will in assigning meaning to the Quranic text; Adherence to the rules of interpretation; Scientific precaution and avoidance of crude and hasty confrontation in expressing the meanings of the verses; Distinguish between text expression and text aim; Avoid following similarity; Adherence to fair and square confrontation; Criticism and attention to collective wisdom; Trust in quotation; Awareness of theological and doctrinal principles related to the Qur'an and the author of the Qur'an; Self-improvement and self- polish to moral virtues
fatemeh salehi; Jafar Nekoonam; Mohamad Hadi Amin naji
Abstract
The viewpoint of theory of the Qur'anic addresses to the Imams (as) Is based on some traditional reasons, the most important of which are "man khūṭiba bihī", "naḥnu rāsikhūna bihī", "Hadith Talqīn", the traditions of "distance of the Qur'an from the minds of the people", the traditions that ...
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The viewpoint of theory of the Qur'anic addresses to the Imams (as) Is based on some traditional reasons, the most important of which are "man khūṭiba bihī", "naḥnu rāsikhūna bihī", "Hadith Talqīn", the traditions of "distance of the Qur'an from the minds of the people", the traditions that express the detailed commandments of the Qur'an and traditions that emphasize on the monopoly of Imam Ali (as) in the interpretation of the Qur'an. Examining the Isnad and authenticity of these traditions indicates that all of them are weak except the "Hadith al-Thaqalayn" which is Mutawātir. The Matn of these traditions does not imply specialization of the Qur'an's addresses to the Imams (as). This theory is also rejected by definitive and compelling Quranic and traditional reasons; such as: the verses of the Quran about expressing the Quran to the people, explicit addressing the Quran to the people, ′Ahl al-Kitāb and Mushrikūn, the Quran recommends people to contemplation in the Quran, verses of reproach, reprimand, threat and admonition in the Qur'an, Quran answering to people's questions. There are also many traditions that are consistent with these Qur'anic reasons.
mohammad tavakkolipoor
Abstract
Influenced by his mystical inclinations, Ghazali considers only the language of mystics to be the discoverer of the true meanings of revelational words and propositions. In this study, we try to explain the basics of this view: By his ontological basis, Ghazali introduces that the world is an example ...
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Influenced by his mystical inclinations, Ghazali considers only the language of mystics to be the discoverer of the true meanings of revelational words and propositions. In this study, we try to explain the basics of this view: By his ontological basis, Ghazali introduces that the world is an example or even a shadow of the unseen world. In examining Ghazali's epistemological basis, his evaluation of human epistemological tools and the realm of their implication, indicates that with the help of mystical intuition, one can succeed in the true understanding of God's word and even participate in prophecy. According to Ghazali anthropology, the "heart" (Qalb) of man is the place of illumination of all the mortal and divine sciences and the evidence of revelation and inspiration, and the "imagination" (Khiyāl) in man is the power of understanding the heavenly truths from exemplary forms. Ghazali bases his study of the structure of the Qur'an and the sciences contained in it on a mystical basis. Moreover, based on the correspondence between the levels of the world, man and the Qur'an, he believes that man has a brief form of the world and includes the levels of the realms of world and kingdom. On the other hand, the human heart has the ability to intuition with its mystical behavior, all the sciences that are also contained in the Qur'an, and thus achieve an understanding of the Qur'an and divine actions in the world.
Abolqasem Erami; Seyyed Hasan Vahdati Shobairi
Abstract
One of the most important issues in criminal law is the issue of the discovery of criminal offenses and the acquisition of a legally legitimate cause, so that the most important reason for the discovery of a criminal incident is not valid unless it is legally established. The purpose of this article ...
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One of the most important issues in criminal law is the issue of the discovery of criminal offenses and the acquisition of a legally legitimate cause, so that the most important reason for the discovery of a criminal incident is not valid unless it is legally established. The purpose of this article is that, first, observing the principle of the legitimacy of reason and its premises can discredit the educational evidence. Can it, in fact, operate in a widespread way if the police cannot deal with sophisticated and organized crime? The question is what legal and legal justification he can take if necessary. Here, by examining the available sources and examining the evidence and establishing the principle of legality of the cause, we conclude that, only in dealing with the enemies and criminals of the security profession can we act in this manner and deal with the need. We are not cattle breeders. So the principle of cattle breeding is illegality, the specific rules and exemptions we will address in this article.
Mohammad Ali Tajari; mohammad taqaddomi saberi
Abstract
Bahāʾ al-dīn al-ʿĀmilī (953-1030d) known as Shaykh Bahaiī in the great interpretation of Urwat al- Wuthqā has reported exegetes' views on sura al-Hamd interpretation. After analyzing and criticizing these views has presented his own view on the matter. Presenting and analyzing the reports and ...
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Bahāʾ al-dīn al-ʿĀmilī (953-1030d) known as Shaykh Bahaiī in the great interpretation of Urwat al- Wuthqā has reported exegetes' views on sura al-Hamd interpretation. After analyzing and criticizing these views has presented his own view on the matter. Presenting and analyzing the reports and critics of Shaykh Bahaiī on independence or togetherness suras "Zuhā and Sharḥ", "Fīl and Quraysh" and also the subject of "Basmalah" being the part of each sura of the Holy Quran are the most important aims of this article. The preset article shows that shaykh Bahaiī weakens the argument for the beeing of a semantic connection between the mentioned suras (two-two), Akhfshain's speech and the separation of a sura between these suras in the Mushaf of Ubi ibn Ka'b to prove the unity of these suras. Moreover Shaykh Bahaiī on the basis of Imams traditions has taken "Basmalah" as a verse of the Holy Quran and as a part of each sura of this holy book. He also believes that reciting this verse in the prayers is mandatory.
monir zibaei; Hossein Seyyedi
Abstract
The Qur'an, as a miracle of history, has used special literary and artistic arrangements to depict various meanings and teachings and has made them available to everyone in a unique format. In the field of linguistics, the method of structural analysis is a new method in understanding these concepts ...
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The Qur'an, as a miracle of history, has used special literary and artistic arrangements to depict various meanings and teachings and has made them available to everyone in a unique format. In the field of linguistics, the method of structural analysis is a new method in understanding these concepts that in the form of examining the phonetic, morphological, syntactic and rhetorical structure of the suras, it examines the relationship between the components of the verses in order to show by discovering the ruling system in the construction of the constituent elements of the sura. Sura "Yusuf" is one of the suras that depicts the meaning of jihād and combat with the soul in a wonderful way with its unique textual components of rhythm, words, syntax and rhetoric; However, due to the width of the discussion on structural analysis, the present article focuses more on the analysis of the phonetic structure of this sura than by analyzing it in a descriptive-analytical format, revealing aspects of elegances and artistic codes and aesthetic aspects to show that the phonetic system of this sura has been effective in creating the theme of the struggle and motivating the audience and the dynamics of the text. The result of this research shows that the phonetic structure of sura Yusuf, along with other textual contexts of its, is completely in line with the purpose of the sura and the theme of jihād and struggle with the soul, and the Qur'an has used all its capacities and facilities to propagate the message of happiness.
Mohammad Sobhani nia
Abstract
Following verse 59 of sura al-Aḥzāb, after announcing the ruling on hijāb for believing women, the phrase ﴿ذلک أَدنى أَن یُرَفَنَ فَلا یُؤذَینَ﴾ has been mentioned, from which various interpretations have been made. Many interpretations, influenced by some ...
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Following verse 59 of sura al-Aḥzāb, after announcing the ruling on hijāb for believing women, the phrase ﴿ذلک أَدنى أَن یُرَفَنَ فَلا یُؤذَینَ﴾ has been mentioned, from which various interpretations have been made. Many interpretations, influenced by some of the occasions of the revelations, have considered the purpose of recognition to be the distinction of free women from slaves, and some have mentioned it as the reason for ruling on hijāb, and due to the abolition of slavery in the present age, they have ruled that hijāb is not obligatory. The following article, according to the in-text and out-of-text evidence, states that this verse, contrary to most commentators, is never free to express the class, moral and social dignity of slaves from women. Rather, it means recognizing chaste women. This verse, like similar cases, deals only with the philosophy of hijāb. Finally, it can be said that the Holy Quran recognizes the right to sexual chastity for all women, even slaves. The research method in this article is descriptive-analytical based on known interpretive principles.
Mohammad Hasan Ahmadi
Abstract
The verses of the Holy Quran can be subject to "historical perception" and "developmental perception". In the historical interpretation, the reader's attention is on the context of the text, the origin of the word, the cause of the issuance and occasion of revelation and this origin cannot be generalized. ...
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The verses of the Holy Quran can be subject to "historical perception" and "developmental perception". In the historical interpretation, the reader's attention is on the context of the text, the origin of the word, the cause of the issuance and occasion of revelation and this origin cannot be generalized. In the developmental interpretation, although the text makes meaning in relation to the context of the text; But the point of contention is the text itself, not the context of the text, and what serves as a criterion in limiting the scope of the developmental perception is "Serious intention" of the speaker. In order to explain the position of "serious intention" in interpretation, two issues are important: "voluntary usage" and "distance between reading and using". "Semantic accuracy", "speech context", "spectral meaning" and "specific language" are the factors that explain the "voluntary usage"; the "principle of contrast" and the "principle of the context of the text" clarify the issue of the "distance between reading and using". In summary, the study of all these cases provides the basis for proving the hypothesis of this article and the establishment of a principle in the field of interpretation and language of the Holy Quran entitled the principle: "The need to achieve a serious intention".
Ali Asvadi; Fatemeh Khalaji; Khadijeh Ahmadi Bighash
Abstract
The translation of the Holy Quran has always been subject to many challenges and criticisms, and the translation of syntactic structures and tools is one of the most important examples of this category. One of these examples is the translation of the negative "کاد". Field study of the meaning of negative ...
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The translation of the Holy Quran has always been subject to many challenges and criticisms, and the translation of syntactic structures and tools is one of the most important examples of this category. One of these examples is the translation of the negative "کاد". Field study of the meaning of negative "کاد" in some Persian translations of the Quran, indicates the ambiguity arising from the translator's approach, whether the negative letter is specific to the verb "کاد", or it make negative the verb after "کاد" (خبر کاد); Or, basically, what does "کاد" mean in a negative form? Criticism and evaluation of the pathology of some translations in this field and descriptive-analytical study of the opinions of some commentators and syntacticians show that verses that have a negative "کاد" are divided into two categories: allegorical and non-allegorical verses. In allegorical verses, the negation of "کاد" in order to deny proximity for exaggerating the non-occurrence of the verb; And in non-allegorical verses, the negation letter before "کاد" is specific to the verb after "کاد" (خبر کاد), which will prove the occurrence of the verb after some kind of suffering, hardship and reluctance.
Nahleh Gherawi Naeeni; Mohammad Akbari
Abstract
The attempt to understand more precisely the concept of "seven heavens" (al-Samāwāt al-Sab'), which is clearly stated in the seven verses of the Holy Qur'an, has begun since the first century of Islam, and continues to this day. One of the views has been stated by early and later scholars in explaining ...
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The attempt to understand more precisely the concept of "seven heavens" (al-Samāwāt al-Sab'), which is clearly stated in the seven verses of the Holy Qur'an, has begun since the first century of Islam, and continues to this day. One of the views has been stated by early and later scholars in explaining this concept has defined seven of these heavens within the Solar System. This article discusses the above theory on a set of traditional evidences including Hadiths that include the existence of Bayt al-Ma;mūr, Ţūbā, and Kawthar, Ṣidrat al-muntahā and Jannat al-Ma'wā is in these heavens, as well as the traditions of the ascension (mi'rāj) that indicate the meeting of Prophet Muhammad (pbuh) with the divine prophets in the heavens Along with traditions indicating the vastness and spaciousness of the seven heavens, as well as the traditions indicating that the nature of al-Samāwāt al-Sab' in the age of Ahl al-Bayt (as) is unknown and has inferred the complete contradiction and conflict between the content of the traditions of the Ahl al-Bayt (as) and the above theory.
seyed mohamad reza hosini nia
Abstract
Coherence in Q.5:3 is a point of disagreements among commentators. Some commentators consider the part ﴿الیَومَ یَئِسَ الَّذِینَ کَفَرُوا مِن دِینِکُم فَلا تَخشَوهُم وَ اخشَونِ. الیَومَ أَکمَلتُ لَکُم دِینَکُم ...
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Coherence in Q.5:3 is a point of disagreements among commentators. Some commentators consider the part ﴿الیَومَ یَئِسَ الَّذِینَ کَفَرُوا مِن دِینِکُم فَلا تَخشَوهُم وَ اخشَونِ. الیَومَ أَکمَلتُ لَکُم دِینَکُم وَ أَتمَمتُ عَلَیکُم نِعمَتِی وَ رَضِیتُ لَکُمُ الإِسلامَ دِیناً﴾ as parenthetical phrase that is incoherent with the other parts of the verse. Others think this part is related to the part which states ﴿حُرِّمَت عَلَیکُمُ المَیتَةُ وَ الدَّمُ وَ لَحمُ الخِنزِیرِ وَ ما أُهِلَّ لِغَیرِ اللهِ بِهِ وَ المُنخَنِقَةُ وَ المَوقُوذَةُ وَ المُتَرَدِّیَةُ وَ النَّطِیحَةُ وَ ما أَکَلَ السَّبُعُ إِلاَّ ما ذَکَّیتُم وَ ما ذُبِحَ عَلَى النُّصُبِ وَ أَن تَستَقسِمُوا بِالأَزلامِ﴾ but have not mentioned any point of coherence. This study applies a descriptive and analytical method to explain the knowledge that investigates coherence in verses and suras of the holy quran, commentators' views on the coherence or non-connection between the phrases of Q.5:3 have been examined and it has been concluded that there is significant coherence among different parts of this verse due to the fact that the holy quran has never been distorted and the belief that there are significant aspects of coherence and relationship between the phrases of this verse.
