نشریه مطالعات قرآنی
پیاپی 43 (پاییز 1399)

Although research on the causes of the revelation of Qur'an has been conducted in some ways, but it has not been conducted with the historical approach of research. In this article, the causes of revelation of the Qur'an have been analyzed with this approach. Orientalist skepticism in this regard necessitates investigating this issue. One of the contemporary Orientalists, Andrew Ripin is a figure who in his works, especially in his doctoral dissertation, has dealt with the causes of revelation with an independent jurisprudential approach and in some cases, emphasizes the historicity of the Qur'an. Nasr Hamed Abu Zayd in his book "The Concept of Text" has devoted a chapter to the causes of revelation and in this regard, emphasizes historicity and considers the Qur'anic text as all texts, "cultural phenomena" and "product of interaction with living historical reality" and doesn't consider the causes of revelation nothing but the social context of the verses of the Holy Quran. To answer these doubts, this article emphasizes that the causes of revelation of the Qur'an not only limit the generality and immortality, but to achieve immortality, there is no escape from paying attention to the objective facts of the age of revelation. The criticism of this theory is the lack of attention to the rule of "generality of the word, not specific cause". Despite the special revelation of some verses, the generality of their meanings is certain among the jurists.

This research has been conducted with the aim of expressing the effect of delicacies of worldly life on the afterlife of man based on the analysis of principles and citation of verses of the Holy Quran. The type of research of the present article is basic-applied and the method used is analytical-descriptive, which the information is collected using library resources (real and virtual) and the data collection tool is also in the form of taking notes. The findings of this study show that the method and character of man's worldly life has a direct effect on the happiness and misery of his afterlife; And it states that in the afterlife, human beings, without exception, sit at the table of their worldly deeds. Therefore, those who have walked the path of truth wisely and consciously and have lived a faithful life in this world in the shadow of the rules of Holy Qur'an, their hereafter life is undoubtedly full of divine mercy and blessings, and vice versa, those who consciously and voluntarily live a cruel life under the effect of devils, their hereafter life will be accompanied by indescribable suffering and hardship, except those who are interceded by the intercessors in certain circumstances with the permission of God.

This study is conducted to find out what educational obligations parents have towards their children from the perspective of the Holy Quran so that they can guide their children towards achieving human perfection that was focusedon extracting and scientifically explaining important concepts related to the subject by referring to Quranic principles. The research method in this research is qualitative with the content analysis approach or "transcendental logical analysis method". Content analysis of the system of deductive categories is conducted using documents and information required by written sources and views and theories of scholars and thinkers, especially Islamic educational and ethical issues by library tools through taking notes. Based on the findings, it can be said that from the perspective of the Holy Quran, the most essential educational component is the educational responsibility of parents towards their children by recognizing certain Qur'anic examples, methods and educational goals and practicing it so that families and society reach peace and destination.

One of the new achievements in the field of literary criticism is intertextualite, i.e, the study of the relationship between texts and the extent of influencing on each other. According to this theory, since the exudation of human thoughts is the result of his previous studies, experiences and learning; Therefore, all human texts, willingly or unwillingly, are indebted to the thoughts and works of their predecessors, and it is very clear that this influence varies according to the position of the texts and their value in societies. In religious communities, due to people's belief in sacred texts, writers and poets benefit from these texts much more than other works. The Holy Quran, as the holy book of Muslims, is one of these popular texts whose influence on the writings and poems of Muslim poets and writers has been evident for a long time. The Qur'anic themes, as the highest concepts that are directly derived from the source of revelation, are woven more than any other text in the fabric of the works of Muslim writers and poets. One of the texts in which the influence of the source of revelation can be clearly seen is the manuscript of "Merat Al-Khiyal" by Mikraj Maltani, a writer from the Indian subcontinent.

Qur'an has a special linguistic nature, throughout which we encounter the multiplicity of speakers and the audience, in other words, the rotation and failure of the audience. The tradition and pattern of "addressing the word of God" indicates the same linguistic feature that has been manifested in the life of Infallibles. During the recitation, the Infallibles (AS) established a two-way relationship with the Qur'an and uttered phrases in the position of dialogue with the Qur'an. For example, the Amir al-Mu'menin (AS) after reciting the verse "Sabbah Esm Rabbak Al-Ala" said:"Sobhana Rabbi Al-Ala". This study, by examining the historical course and extraction and typology of such propositions, tries to achieve a comprehensive and documented model to the conduct of the Imams (AS) in interaction with the Qur'an. In this research, which has been done by analytical-descriptive method, it is clear that the addressees of the Ahl al-Bayt (AS) to the Qur'an were sometimes verbal and sometimes non-verbal. His theological addressees were sometimes taken from Quranic expressions and sometimes without using them.

Explaining the relationship between science and religion has a particular importance to many thinkers; Although many of the controversies involve only Christianity, some of the scientific achievements have challenged the common beliefs of other religions. Like Darwin's claims about the creation of man who considers his origin not in the soil but in the humanoid animal, and almost interprets the process of creation in a completely different way, it can be considered a challenge to the heavenly religions. Unfortunately, so far, no comprehensive research has been conducted on the Qur'an's view of how living beings were created; To find out whether the Qur'an considers creation as repulsion or gradual and evolutionary? In this article, as appropriate, the hypothesis of the evolution of types and critique of the principles and conflicts between science and religion, which is thought to be Darwin's hypothesis and his followers, and the proposed solution to resolve the conflict based on the view of experts are discussed. The issue of conflict between science and religion with the emergence of Darwinism took different forms in which scholars have various reflections in it; in the meantime, the claim of this article is that the proof or non-proof of it cannot be attributed to the Qur'an with certainty.

Insulting to things that are sacred and respected for other religions and it is a faulty act from the point of view of the holy Sharia of Islam. The important verse "La Tasabbu Al-Lazina Yadoona Men Dunellah Fayasabbu Allah Adovan Beghayre Elm" expresses this issue. It is important to note that this action can not only be done verbally, but the general verse includes any action that involves insult. On the other hand, it is not only the sanctities of religions and idols that are subject to this ruling. There are some reasons why everything that is for others, and insulting them causes insults to the holy things, including the essence of God, the saints, etc., is prohibited in the holy verse. In Islamic hadiths, obscenity towards others is forbidden. According to some jurisprudential rules, sanctity can also be deduced.

In the epistemological geometry of Shiites, the knowledge of Imam has a special importance. Because the meaning and concept of the Imam according to the Shiites is the perfect human being who is the mediator of divine grace, and by establishing a relationship with the true Imam, it can gain a correct knowledge of God and other doctrinal principles. This is why in the hadith of the knowledge of Imam, the Holy Prophet (PBUH) said: "If someone dies and the Imam does not know his Imam, he has died to the death of ignorance." The hadith of Imam's knowledge is one of the consecutive and valid hadiths between Shiites and Sunnis. This hadith has been considered by the authors from different angles. But a significant question is what is meant by ignorant death? According to the author, undoubtedly, the hadith of knowledge and similar narrations express the importance and necessity of guardianship, and those who are merely non-mystics to the Imam of their time cannot be excommunicated.

This article tries to provide a suitable solution to solve the doubts raised by researching verses, narrations, rational reason and scholars' practice. Given that the rulings are expediency and corruption, the prediction of crimes is mandatory, because the role of punishments is to maintain the moderation of the individual and society through the preservation of values. The preference of typical interest over personal interest, the purposes of punishment and criminal justice requires that in hodud such as punishments, circumstances, time and place and characteristics of each offender in determining the punishment is not effective in a broad sense. This issue is not incompatible with criminal justice; it is justice because justice means putting everything in its place. Therefore, it is not necessary that considering justice in different types of crimes to be similar; Because the justice that the holy shari'ah has commanded means the observance of the rights that Islam recognizes, and refining of oppression is the avoidance of trampling on the rights that God Almighty considers valid.

Experts in the field of translation believe that the degree of coherence is closely related to the degree of originality and destination-orientation of the translator. This means that the more the translation is substantive, interpretive and explanatory, the more coherent it is compared tobound to the source text, literal and faithful translations. In this regard, the translation of Master Abolfazl Bahrampour from the Holy Quran is an equivalent and semantic translation that has prominent lexical, syntactic and rhetorical advantages; But from the point of view of coherence and integration, it has not been the focus of question and research so far. One of the small chapters of the Qur'an is the Zalzal Surah, in which the high quality of coherence has been proven by some experts. Accordingly, the purpose of this article is to evaluate the case of coherence in the Persian translation of the mentioned surah by Abolfazl Bahrampour based on Halliday and Hassan theory in 1985 and by descriptive-analytical and statistical methods.

The word revelation in the Holy Quran is mentioned in more than 75 verses in various forms and derivatives. From the Amir Al-Momenin (pbuh) - the first commentator and explainer of the sciences of the Qur'an after the Prophet- an expression has been received in the meanings of various revelations. After that, Islamic scholars such as lexicographers, commentators and scholars of Quranic sciences have mentioned its meanings and considered types and varieties to it. There is homogeneity and inhomogeneity between these definitions. The common result of these definitions and categories is that each revelation in meaning of a secret message or reference has a source of issuance and a recipient. Carefully in all the verses of the Holy Quran that contain the word revelation, it can be said that the source that issued the revelation- in the literal sense i,e symbolic message- are God Almighty, man, angel, and Satan. Using the lexical and idiomatic meaning of revelation and with the help of the verses of Qur'an, this article examines the types of revelation on human beings and divides it into apostolic and non-apostolic revelation and divides the method of apostolic revelation into non-mediatory and mediatory revelation. He has criticized some definitions of Quranic scholars and believes that the word revelation is different from inspiration and dreams about chosen human beings and prophets.

Deviation is one of the important findings of formalists that forms the basis of stylistic discussions. They introduced literary language as deviating from the standard language and studied the style accordingly. Although the Holy Quran is not a literary text, but in terms of lexical, linguistic and rhetorical, it is considered a wonderful miracle that its study based on new perspectives can be a solution to achieve new findings. The present study seeks to examine the twenty-ninth part of the Holy Quran from the perspective of syntactic deviation using the analytical-inferential method. Findings indicate that syntactic deviation is represented in the form of presentation and delay, with the aim of highlighting a part of speech, omission with the aim of brevity and aesthetics, attention with the aim of aesthetics of speech and conceptualization, and repetition, due to emphasis.

In dealing with unpleasant things such as pain, suffering, sorrow, disease and death and all kinds of disasters, one realizes that the world and the universe in front of him is full of adversities that can affect his mind as well as his body. It was the philosophers who dealt with these unpleasant things and thought about the villain of its rational justification. There are many opinions of Western and Islamic thinkers in this regard, but we found it necessary to search for this important thing in the thought of Amir al-Mu'menin (AS) in Nahj al-Balaghah to find what is the position and justification of the issue of evil as one of the atheists' excuses from the language of religious leaders such as Islam? In the end, it should be noted that they do not deny the existence of natural and metaphysical villain, but consider it as a requirement of the material world and, in addition, do not consider any aspect of moral villain. In the case of natural and metaphysical villain, It should be said that according to divine wisdom, the existence of this villain in the universe is also to achieve goals, including divine tests and trials and purification from sin. So that he can better prepare himself for the established and eternal world and choose a paradise that is free from decay and all kinds of villain.

The main basis of jurisprudential and legal issues regarding child custody is derived from the verses and hadiths that have reached us. The custody of illegitimate children, based on these verses and hadiths and the opinions of earlier jurists, and especially with reference to the prophetic hadith "Alvalad Lelfarash Va Lelahar Al-Hajar", due to the denial of their origin (both customary and religious), along with other related provisions (such as guardianship, alimony, etc.) have also been discarded. Considering that due to change in the context of the situation of different periods and in the interest of the child and society, the opinions of jurists have also changed and have been subject to changes in parallel with environmental-social changes; Therefore, it is necessary to examine the opinions of contemporary jurists with the relevant rulings in the verses and hadiths quoted in the opinions of earlier jurists. The results of this study show that matters such as custody, guardianship, alimony, etc., were not the responsibility of the libertine; But with the changes that have taken place in the context of society and relying on the teachings of Imam Khomeini (ra) and, consequently, the views of the unity of the current judicial procedure, most of the duties of parents (except inheritance), regarding the legitimate child has been extended to the illegitimate child, and newer considerations have been made on some issues. The research method was analytical-descriptive.

The present study seeks to examine Tolagha from the perspective of hadiths and narrations. From this perspective, after expanding the conceptual space, the subject will examine the Tolagha issue. According to the thematic documents presented in this research, the research method is descriptive-analytical and the data collection method in this research is library. The findings of the research indicate that firstly, Tolagha refers to people like Abu Sufyan, Mu'awiyah and generally the people of Mecca who became Muslims after the conquest of Mecca and then the Holy Prophet (PBUH) liberated them. Secondly, the conquests of Iran and Islam became a factor in influencing the Tolagha group in politics and the caliphate that the expansion of this group has had many consequences. What shows the necessity and importance of this article is that the study of this issue will cause the lies and some inappropriate labels attributed by the enemies to Islam and its followers to be revealed by referring to various and scientifically valid sources and the difference between net and gross to be specified.

The emergence of critics of Shiite hadith can be considered a trend that was formed in the contemporary period with the slogan of returning to the Qur'an, combating superstitions and the unity of Muslims and diminishing the role of tradition in the geometry of religious issues in Iran. The present study intends to enumerate the different spectrums and groups of this current of thought by introducing the trend of critics of Shiite hadith in the contemporary period of Iran and its differences with the Qur'an-oriented people. Finally, the most important areas and reasons for the emergence of this trend of thought, which are related to the second and third groups of this trend in this study, are divided into two general areas, which are religious reforms in Judaism and Christianity, familiarity with modernity and civilization in the West, Iranians' acquaintance and relation with the modern thinkers of the Arab world and the specific fields that include the influence of the critics of the Shiite hadith on the Wahhabi movement, the emergence of intellectual personalities and the abandonment of the Qur'an.

From the point of view of Thaqalayn, jurisprudence is equivalent to deep understanding in religion, and jurisprudence is a kind of understanding and reasoning in guardianship and acquisition of knowledge, and whatever is opposed to this knowledge is illusion and mirage, i.e Laysa Beshay or La Shey which is the temple of Movla. The only near knowledge that is the real calamity and Endallah is the knowledge of the Imam; Because the basis of knowing God and worshiping God is the knowledge of the Imam; Otherwise, it will be specifically out of the title of knowledge. So use the texts; "Faqih" refers to a person who, in addition to the appearances of legislative propositions, also meditates on them and becomes a mystic by the knowledge of the Imam, which is the knowledge of adducent. Therefore, the criteria and rules of jurisprudence are based on the wisdom of the infallibles (peace be upon them); That is, while the manifestations of the word of Hajaj Allah have authority over the creation, it is obligatory on the jurist to acquire the knowledge to the words and the opposites (hidden meanings and allusions of the word) of infallible; That is, to deepen on the heart and truths of the words of the infallible in order to avoid delusions and suspicions. This descriptive-analytical study, while explaining the true meaning of knowledge, examines the criteria and areas of jurisprudence from the perspective of Thaqalayn.

In Iranian law, the issue of compensable damages is one of the most controversial issues in civil liability law and various opinions have been presented in this regard. These issues and disagreements have found new dimensions, especially with the victory of the Islamic Revolution and the jurisprudential approach to law. In our law, there are two general methods and views on compensable damages: On the other hand, most Imami jurists, without devoting an independent discussion to this category and establishing general rules in this regard, are exposed to the issue of compensable damages in various jurisprudential discussions and have raised issues in every position; In contrast, many new Iranian jurists who, despite using and paying attention to jurisprudential principles and jurisprudential issues, use a new method in legal discussions, in the manner of French jurists, they discuss the general compensable damages in civil liability law and under the chapter of the pillars of liability, they have dealt with the issue of harm and expressing the issues surrounding it.

The world we live in is associated with suffering, pain and troubles and problems. Pains and sufferings such as loneliness, despair, depression and failure that haunt us like a shadow. In Quranic literature, the issue of difficulties and their role in life has been considered. Many people have experienced this fact in their lives that at the time of occurring problems and the onslaught of severe storms of life, salvation way is opened at a time when man no longer has any hope of escaping from those difficult conditions. One of the functions of our religion and divine book, the Qur'an, is to reduce human suffering. In this article, the main purpose is to answer the questions that what psychological and educational functions do suffering have from the perspective of the Holy Quran? And how do they strengthen man's theism and knowledge to God?

The purpose of this study is to investigate the role of divine traditions in human life from the perspective of the Qur'an and Nahj al-Balaghah. In the present study, the role of divine traditions in human life is analyzed from three topics. The Holy Qur'an also uses the word tradition about the descent of punishment in infidel, polytheistic, oppressive, immoral, and false tribes and societies, and from another point of view, tradition can be referred to "the rules that exist in divine actions" or on " "the methods by which the Almighty God manages the affairs of the universe and man." The importance and necessity of discussing the divine traditions as social laws in the management of societies is that it will lead to the emergence of a monotheistic view of the world and its developments. On the other hand, the Qur'anic statements of Amir al-Mu'minin Ali (as) in Nahj al-Balaghah are an embodied model and can be followed in Islam. It can express and recount the clear examples of divine traditions that play an important role in guiding the Muslim man.

The concept of growth from the perspective of Qur'an and Islamic traditions is not the apparent growth of man and increasing his age, but it is a spiritual and internal category and differs from its concept from the perspective of experimental sciences and biology because it enters the field of spiritual perfection and the progress of his spiritual and intellectual powers. As a result, it should be said that since the purpose of human creation is growth and development to achieve happiness in the hereafter, in this study, the concept of individual growth in Islamic traditions and the Qur'an was selected to be analyzed definitions and various examples that is presented for the concept of "growth" by citing these valuable sources. The present research has been conducted by descriptive-analytical method and the use of library resources.