پژوهشنامه معارف قرآنی
پیاپی 20 (بهار 1394)

There have been discussions about the omnipotence of God and the world as well as the hereafter in the Quran and quotes either explicitly or implicitly. The omnipotence of God has been a recurring theme in theologians’ discussions, and there is no religious consensus on the scope of the omnipotence of God. In particular, according to the Koran, the adherents of the Jewish religion accused God of weakness and inability. On the other hand, the question "to be seen and visible" in order to show the great power of God has an important place in the Shiite’s beliefs. The current research aims to examine the theologian’ opinions and compare it with the verses and stories of Quran to prove God's omnipotence. Therefore, after defining the concept of Muslim sects and presentation of an stable definition, the research makes an attempt to remove some doubts in this regard, and determines the relationship between problem of "to be seen and visible" and divine power. The advantage of this article compared to other articles of the same theme is that the omnipotence of God was discussed independently, its relationships with "to be seen and visible" was explained, and its important place in the Shiite’s beliefs was made clear.

It may be difficult to accept "humiliation" as a valuable and positive social behavior and accept it as legitimate because it is meant as an insult and humiliation to the person's styles, and the type of functions and incentives where there is abnormal behavior which is unacceptable and contrary to human dignity causing offense. However, it can be a reciprocal conflicting rulings. A look at the teachings of the Quran shows that it can not only have a positive aspect but also a deterrent or punishment dimension which can be applied to some people to yield a positive impact on society. One of these positive effects are character assassination through humiliation and equalizing people with animals having the following characteristics: lack of consideration of Quran’s Verses, disregarding sciences to reach and understand God, not paying attention to the poor people, falsehood company, being unaware of the signs of the Quran, denying the messengers. In addition to identifying these factors, this study tries to determine what God's creatures deserve contempt and disdain.

One of the most important verses in the Quran referring to human dignity is trusteeship verse. Different interpretations of the term “trusteeshp” have been offered. This variety in the interpretations adds to the ambiguity of the Verse. This paper attempts to interpret the validity and interpretation of trusteeship in the context of the 73th verse of Ahzab Chapter and rejects many previous interpretations. Because it is a matter entrusted to the God religion and divided mankind into three categories hypocrite, unbeliever and faithful, but many of the examples cited for divine trust do not divide people into such categories and are not verifiable, hence. On the other hand, the capacity of bearing a divine trusteeship exists in human. Therefore, few cases in other organisms such as intellect in angels or jinns’ task are not part of the trustee. It seems that an instance that is not inconsistent with the evidence and may be applicable to divine trust which is the divine perfection of religion that human beings have the ability to accept. The complete human talent in the Imams reached its peak of perfection so the first of them can be addressed as Amin Allah or the trustee of God.

This essay is about two principles of "wisdom" and "beauty" and their relationships to each other in the Quran. The worth of these two above-mentioned words can be understood by frequency of their repetition in the Quran. And the examination of these concepts are required because of the repetitions and emphases which are done by different ways and in different verses of the Quran. In spite of many attempts of Quranic researchers, the relationship between these two words is largely neglected. So we try to study and think about Quran in this essay that we can reach to this miracle of Quran. In the Quran thinking galaxy, "wisdom" and "beauty" are not only two separate planets but also seriously related to each other. The art of Quran is that it can express profound meaning with its perfect structure. And this art is not usually paid attention by ordinary persons, and artist is someone that can access to those hidden and intangible relationships. To achieve this, we referred to dictionaries and extracted meanings of each word. Then, we distinguished the best meaning based on authentic interpretations. Finally, we showed the deep relationships between those two words that have come in revelation speech.

Quran’s miracles in Quran’s science enjoy special status because its creation from God proves its miracle. One of the miraculous points of Quran which has been considered by the thinkers since the first periods of Islam is its miracle in being away from any deviation and difference. The confirmation of Quran’s miracles is based on some presuppositions and preparations. One of these preparations is answering to doubts and delusive verses of difference and contradiction. Hence, the exact recognition of orientalists related to Quran and scientific critique in their points of view are considered as an inevitable requirement for Muslims. The methodology in the present library-based study and its approach is descriptive, analytical and critical. And also it must be mentioned that regardless of the Orientalists’ motivation in claiming the existence of difference and deviation in Quran’s verses, one of the reasons which made the illusion of difference and contradiction in Quran’s verses is ignoring rules in commenting verses and disregarding the conditions of contradiction. Therefore, disregarding correct bases and rules in commenting and discussing Quran’s verses as well as disregarding the condition of contradiction are the main factors in their ideology and justification. Therefore, because they do not take a proper perspective for defining contradiction, they have considered any verse which is somehow different from another verse as the matter of contradiction. While there can be claim for contradiction between two verses when the difference is so that refuting one completely leads to accepting the other and vice versa. As a result, it was mentioned in this article that none of their doubts is not based on a scientific and logical reason but based on incorrect presuppositions.

Muhammad, the Messenger of God (p.b.u.h.) created basic changes in the Arabian community which led to the formation of Islamic civilization and culture. The civilizational model of Muhammad, the messenger of God (p.b.u.h.) in a transit from an ignorant community into a Islamic community is a brilliant symbol in human history. The most important elements in this model include: A. Human’s internal change which is based on two pillars of thinking and will. Change in the social and political structures in Islamic thought is a function of change in the human’s psychological infrastructure which is the base of all human changes. B. Selection of the main ultimate end, the human internal change has a mechanism which takes place through selection of these ultimate ends. The ends and objectives are the driving force of history. In the civilizational model of Islam, God is the most ultimate end of human which is superior and absolute. For this reason, human’s objectives and ideals also are superior and infinite and He is always taking the responsibility, changing and is in a constant move. In addition to these two, a comprehensive attitude towards development, pervasive ability and the principle of tolerance are the completing civilizational models of Iran. In the light of these two principles, it is possible to achieve the main indexes of Islamic civilization in prophetic tradition such as: human position in development, formation of the government and change of economic relations.

The purpose of the Quranic principles is accepted assumptions that underpin the Quranic teachings of Imam Hussein’s uprising of the movement of Imam Hussein. According to tradition of Thaqalayn, the movement of Imam Hussein must be based on the Quranic teachings. The author believes that close consideration of Quranic basics of movement, which have been understudied, can provide a more complete understanding of his uprising. This article adopted descriptive and analytical methods to examine some of the socio-political foundations of Imam Hussein’s movement through examination of such Quranic concepts as reform, the fight with Oppression, migration for Allah, promotion of virtue and prevention of vice, war and justice. Recognition of these principles in addition to the theism of Imam Hussein’s movement clarify the Quranic task of Muslims to fulfill their duties and act accordingly in similar circumstances.