مجله آموزه های قرآنی
سال دهم شماره 17 (بهار و تابستان 1392)

Contrary to the look of the contemporary criticizers, it seems that religions and holy texts could negate violence and have a crucial role to create peace. Specially, to access the opportunities which holy texts in this field have made before today’s men, violence and peace theories can be used to determine a specific framework. The present research tries to consider the Quran verses through the pioneering theories in this field. The noble Quran in his verses disagrees with cultural violence and gives recommendations and suitable access to set cultural peace. In the field of cultural peace creation can be centralized under the harmonious factor which the noble Quran states more than anything else in one-word language. The common bases are divided in to three categories: metaphysic, biological and historical.

Before the examination of the channel and indication of the tradition (hadith), it should be studied the authenticity and reliability of the tradition transmission from the infallible. Undoubtedly, the best way to achieve this confidence is the reconciliation of the tradition with the noble Quran. In this method, the confirmation of the tradition by the Quranic verses is the reason that the tradition has been transmitted from the infallible and irreconcilable with the Book of God is the reason of the fault in transmitting system or reporting of the tradition. The scholars have studied this method from different aspects but because of few concrete instances of these traditions which reconciled with the Quran, they have stated different opinions in this criterion. The present paper with reconciliation of the tradition of arrogance chapter of the holy Kafi book with the Quran presents the understandable samples of these traditions. There are 17 traditions in this chapter which only one of them is not concurrence (or harmony) with the Quranic evidences.

From the ancient times, there has been a debate between Islamic scholars and jurists on which recitation of the Quran is authentic and acceptable. Different opinions have stated to answer this question. The examination of evidences clarifies that the most important reason is the tradition “Read such as people read”. This research with analytic-descriptive method studies the mentioned tradition from a textual perspective and the genuineness of the Hadith and shows the genuineness of the Hadith and the sheikh Ansari comprehension is not defensible. The author believes that the tradition proves the BOOK and the present recitation and rejects the other.

The aim of this paper is to examine religious social influence through the enhancement of social capital in the Quran teachings. This achieves through the qualitative content analysis of the Quran interpretations, coding and conceptual classification. The research findings show that the enhancement to the message, arousing emotions and enthusiasm, friendly ties; social warm, friendly and face to face relationship, reliability and responsibility make religious social influence develop. Consequently, the enhancement of social capital in the society can increase social influence and leads to change the attitude and beliefs.

By now, the approaches of the religious science have created religious science or improved contemporary sciences through two ways: the development or improvement of the methods and scientific techniques and developing contents and science data. The condition to produce science is firstly to create and set theories through religious components; secondly these theories have harmony in paradigm parameters and form in the light of religious world view. The components of the social theory are the bases of the society study (the reality of the society) which should be seen what they are according to the Quran. Therefore this question can be pointed out what is or are the bases of society study. What theories are resulted from these basic concepts of society studying in the Quran? This research attempts to present and define the presumption of the basis or components which comprise a society theory from the Quran verses to understand and determine the reality of the society. Therefore, the most important base to study the society among five basis of knowing the society (people, necessity, communication, disagreement, hope) in the Quran is the communication concept as a main pillar of knowing the society. The method in this research is the base ology which is the combination of thematic Quran interpretation and continent analyses (conceptualizing, concept categorizing and determining the main concept) and detection and explanation of the logical relation between the main concepts.

From the point of the Quran verses and Islamic traditions, men’s considering God’s knowledge embodied (resulted in) many good effects. Among these consequences, moral influences of this subject seem more conspicuous. “considering God’s knowledge” causes the prevention of evils and so having virtues. The meaning of the prevention of evils is to stop sins, oppression, self-interest and so on. Some of the more general instances are mentioned by the Quran verses and Islamic traditions such as the prevention of jealousy, backbiting, accusation, betrayal, self-absorbed and hypocrisy. With respect to the Quran verses and Islamic traditions, the communication between key words of this semantic field is being all of these in men keeping away from sins and evils. There is a close relationship between this semantic field and some other semantic fields like the effects of considering God’s knowledge and the effects of remembrance (Dhik’r) of Allah is a partial order. (resemble each other in many points and denial iv a few aspects).

This research attempts with documentary- library method and with the passing of a tripartite stage (description, analysis and stating) to investigate the term of dhik’r (remembrance) in the noble Quran. In this paper; meanwhile, reinvestigation of the literal and terminological meaning of dhik’r (remembrance), the commentators’ opinions with the historical attitude about the terminology and denotation of dhik’r (remembrance), conceptual communication with the syntagmatic and paradigmatic terms such as the Quran, prayer, piousness,. .. and the meanings which are adopted by the their organized communication have been analyzed. Then, with using the register role and consideration of the necessity of the Quran verses, the circumstance of the application of dhik’r (remembrance) through ought the noble Quran to have determined. One of the most important results of the descriptive study is to reveal the deep semantic communication of dhik’r (remembrance) with the other terms in the same field in the Quran.

One of the Quran well-known interpretive methods is the mystical interpretation with a long period record besides the other methods such as theological, philosophic, jurisprudential, literary methods. In 14th century this interpretative attitude took place in two different paths: classical and non-classical. The most important goal of this paper is the examination of Abbas Ali Keyvan Ghazvini’s interpretative method. His attitude is mystical and for instance of its differences from the prior mystical interpretations; we should regard it as one of the first non-classical mystical interpretations. The most important characteristic of interpretative method of Ghazvini is excessive attention to the external appearance of the words in comparison with the prior ones, lack fidelity to the antecedents’ discourses, not applying to the infallibles’ traditions and the companions and an approximate approach between Islamic schools. These different attitudes and approaches to the Quran and interpretation which have differentiated him from his contemporaries.