مجله آموزه های قرآنی
سال یازدهم شماره 20 (پاییز و زمستان 1393)

Some critics study the Quran as the Holy Scripture which commands violence. According to the opposite approach to this claim, the present research concentrates on the Quranic content which relates with the negation of violence especially in the prohibition of the direct violence. The Quranic evidences which are studied in this paper are: the negation of homicide, the negation of killing the prophets, the negation of Pharaonic violence and the prohibition of infanticide. According to a type of special typology of violence, it becomes clear that such cases of direct violence has been banned by the Quran, in reality it can make the basic necessities of human to well-being, meaning and identity and freedom face challenges. With regarding Quranic evidences, it should be understood what has been prohibited and banned by the existence creator solely is not limited to survival being vitiated and man being deprived of his basic needs. The Quranic evidences which are studied in this paper are: the negation of homicide, the negation of prophets’ killing, the negation of Pharisaic violence and the prohibition of infanticide. According to a type of special typology of harshness, it is cleared that such cases of direct violence which are banned by the Quran, in reality it can make the basic necessities of human to prosperousness (well-being), meaning and identity and freedom face challenges. Regarding Quranic evidences, it should be understood what has been prohibited and banned by Almighty God, it is not merely survival being vitiated and man being deprived of his basic needs. Contrary to the view of mentioned critics, the Quran has considered the other aspects besides the prohibition of direct violence outwardly which are included from the right of survival and human living in apparent face to needs like prosperousness and enjoyment of meaning and identity and also freedom. In addition, it is also considerable that the Quran concern to the prohibition of violence which is looked to relate with creating the negative peace.

Because the culture in reality is the method, style and manner of life, it cannot be separated from the human life. The existence and flourishing of a community depends on a progressive and dynamic culture. Not paying attention to the cultural activities makes a community be depleted and cause it to destroy. The necessity of planning in order to protect the cultural boards and keeping the religious beliefs, the necessity of powerful cultural management based on the Quranic teachings is multiplied. This paper is going to study one of the important principles of the cultural management which is God-centered. Believing the reign of God’s Will on the universe and there is no effective Will but His will and its components such as right weltanschauung (world view), believing in human changing, believing in the after day, the presence and watching of God, stability of universe on justice, special insight, certainty of last victory and believing in divine assistance is the base of the stable Quranic cultural management which guarantee its effectiveness.

Because in the language of the Quran, Hypocrisy is counted the damage of faith, the aim of this paper is the typology of hypocrites in the noble Quran. The aim is achieved through the sociological examination of hypocrisy in the divine verses of the noble Quran with analytic method, quantitative detailed analysis, coding and categorization of concepts. The quantitative detailed analysis of many of the Quranic verses (nearly200 hundred verses) shows that the hypocrites are two-faced who are constantly swaying between infidelity and faith. Their benefits determine their actions, decisions, speech and tendencies. Religion is a tool to attain their goals unless they constantly struggle it. For two-faced and multiple and Dissociative personality, they cannot be recognized in the society easily and for it, the method (way) to know them is the emergence of milestone and sensitive points in the life. Therefore, the hypocrisy is the serious damage of faith which can be recovered by four procedures: self-reviewing, recovery, fidelity to religion and loyalty.

Al-Kafi and Sahih al-Bukhari are two most superior corpora (jame) of hadith. This note tries to compare the two books of Fazl al-Quran and Fazaeil al-Quran with cognitive approach. After indexing the Islamic traditions, the author has set the integration of indices and determination of general axis and achieved the thematic tree of every book with extracting the frequency of every index. With the next step, the descriptive report of every book with comparing the main axis (centers) of indices has been examined. At last meanwhile mentioning briefly the necessities of writing down of an Islamic tradition book about the noble Quran, it is presented the four prominent points: message sender, message, message receiver and message addressee. The present research has revealed the confirmation of the author assumption based on that al-Kafi has presented more real and accurate picture of the noble Quran than Sahih al-Bukhari.

Sheikh Tusi has written an exegesis of the noble Quran which is quite distinct from the other Shia’s exegeses from every circumstance in that time of Bagdad in the 5th century of A.D. One of the prominent dimensions is differentiating in quantity and attribute of Sheikh Tusi’ use of a type of Islamic interpretative traditions in the right of Ahl al-Bayt. The present research is specifically going to study and at the end answer this question for what reason the Sheikh’s approach has been different from the antecedents in this special object and why he has not mentioned a lot of Islamic interpretative traditions which present the concepts of some of the Quranic verses accord with Ahl al-Bayt and he has not considered them. Answering this question in the first step makes clear the bases of Sheikh Tusi in choosing Islamic interpretative traditions and in the next step the effective factor in changing these principles to the antecedents to us.

Sheikh Mufid is one of the great Imami jurisprudents, mujtahidin, theologians and muhadithin in the 3rd and 4th A.D that it can be seen intellectualization and flowering of Ijtihad in his precious record in the different fields of Islamic sciences. His interpretative opinions in the field of the Quran exegesis like other fields show obviously his ijtihad in interpreting of the noble Quran which his theological interference from the noble Quran narratives on Imamate is one of the most obvious backgrounds in his creativity and innovation in determining theological subjects of imamate and answering its obscurities. Therefore, this paper endeavors to determine and study the exegetical- theological themaics of Imamate in the noble Quran narratives. The studies in his scientific heritage of sheikh Mufid show (enlighten) that the most learned, performing miracles, infallible, being addressed by God are of theological thematics in the field of circumstances and necessities of Imamate in the Quran narratives and from the other side being concealed the birthday of our Age Imam (peace be upon him), mastering of Imamate in childhood, the norm of absence of Imam, the length of the life of the Imam of the Age, there is no conflict between the tradition “who dies but does not know the Imam of his time will have died the death of ignorance” and the absence of the Imam of the Age, continuing necessity to the Imam in the time of absence are of the most important theological thematics in the professional field of Mahdaviat in the noble Quran narratives in the discourse of Sheikh Mufid. The study of the obscurity of the restriction of performing miracles to prophets is of the other subjects of this note.

One of The common subjects between the noble Quran and other Holy Scriptures is the statement of some stories of prophets. The aim of this note is to present methodically the differences of narrating in the noble Quran and other divine Scriptures and emphasizing on the ethical virtues and specifications of prophet Yusuf. According to the research which is adopted according to the descriptive- analytic method, the ethical virtues of prophet Yusuf are divided in to three types: 1. specifically to the Quran 2. Particularly to Torah 3. Common between the Quran and Torah. The meaning of attributes is the prominent points of the prophet Yusuf life which he is introduced by. The centric point of prophet Yusuf biography in the Quran is ethical virtues and his high nobility personality but in Torah, the center point of prophet Yusuf biography is the history of his life as he has presented the details of his life and has been considered the historical order. It is resulted by studying the two scriptures that the personality of Yusuf in the Quran is more brilliant than in Torah because he has been chosen by obvious evidences, he has been guided and he guides people but in Torah the guidance of him is not mentioned and he was accused in engaging in espionage against his brothers but the common point in two scriptures is not being committed sin by Yusuf.

With enhancement of different analysis of linguistic and semantics in various texts it is understood that the text of the noble Quran and also the Quranic tales include a lot of linguistic methods in transmitting and delivering its high concepts which have been considered a little attention from this point. Today, semiotics should contain more realms than classical and structural semiology. One of these fields is the frameworks of discourse narrating which are revealed in the form of discourse systems and signs retake the specification of semiotic and from common, dictionary and clichés signs with common and repeated usages change into unusual and new field of signs and profound virtue and aesthetic dimensions and experience a fulfill dynamic and fluidity form which create discourse and results derived from in a natural form. With contemplating some of the Quanic narratives, it is understood that these texts are comprised of these most discourse systems apparently and inwardly. The discourse systems are like descriptive, tensional and eventional discourse systems. This research with analyzing prophet Yusuf narrative from this point tries to describe and determine the kinds of discourse systems in this story and achieves a considerable results and emphasis on the structure and meaning of prophet Yusuf narrative from this view also. With attention to this point in this research, we are not going to value prophet Yusuf narrative and other narratives of the Quran for theses discourse systems. But with accepting the highest of all sides in these stories, this dimension of the discourse systems is revealed in the structure of prophet Yusuf narrative and in other words we try to describe these systems in appearance and profundity of this story and from this way to present and explore one of the other precious dimensions of the Quranic stories. The research method is the content analysis and according to the semiotic theories which are presented by persons like Geremis in recent years.