فصلنامه سراج منیر
پیاپی 46 (بهار و تابستان 1402)

Some verses of the Qur'an can create problems in the mind of the audience at first glance. Some of these are verses that relate to the discussion of the good and the bad of reason. The goodness and ugliness of deeds and their consequences, firstly in the dimension of moral issues and secondly as a mental presupposition and practical model need a foundation of action and framework. The necessity of this research is justified by the elimination of the forms formed in the verse, because verse 34 of Surah Al-Mutaffafin, "So that those who believe in the unbelievers may be judged", means that there is no way for the believers to go to Paradise. This research, in the position of collecting data by library method and in the stage of data processing by analytical-descriptive method, seeks to answer the desired unknowns and at the same time prove the meaning of the verse on mockery with two ethical and philosophical approaches.

An indicative aspect of the wonders of the Qur'an is related to its special expressive structure, which is reflected in the choice of words and expressions, especially in the issues of sexual education, and in many verses of the Qur'an, while using ironic words and expressions, any explicit and polite words have been avoided in these issues. With the aim of exploring these verses, this research has investigated the role of ironic language in Islamic sexual education through the descriptive-analytical method. The results of this research show that in the sexual education of Islam, especially in the verses of the Quran, the way of expression used to raise sexual issues is completely charged with chastity of speech, politeness of speech and utmost politeness, and divine speech is full of eloquence and extraordinary beauty and the selection of words and sentences is allusive in such a way that the divine word is free of any explicit, obscene and ugly words in these matters. This way of expression originates from God's modesty and stardom and is crystallized in the verses of the Quran and should be considered a desirable and important model in the field of educational and moral issues.

The content analysis of allegorical narratives of theology in the book of Kaf-Basher, in the present age, by taking advantage of various scientific advances in various fields, the existence of God has been reached more than ever before in the form of being evident and the objectivity of the heart with certainty. Therefore, man is disillusioned with the era of extreme rationalism of modernity. In an effort to explore the knowledge of God Almighty in a safe and secure beach. The narrations and versions of Infallible Imams (AS) are the noble ones who made God visible with the eyes of the mind and the heart. One of the types of expressive methods in education is the use of parables. In the language of the innocents, using this form of concrete, material, and tangible expression is a better path-breaker for them in conveying spiritual and lofty concepts. In the current research, using the library-document method, by studying and examining the Sharif Kafi book, he extracted parables that are similar to God or in the domain of divine pleasure, and then the structure and content of these parables were evaluated using the content analysis method. These lofty spiritual concepts were explained to the audience through extraordinary imagery using a common tool called metaphor.

In the sacred religion of Islam, health has a special value and place, because the human body is a tool for the evolution of the soul. therefore, the Quran and traditions contain many directives regarding health. The purpose of this essay is to use some indicators effective in Alavi's teaching on physical health. The present study seeks to answer the question of what are the components affecting the health of the body by using the method of document study with the approach of content analysis of narrated and religious sources. Research findings indicate that health is considered as a value in Alavi teachings and with interpretations such as, Afzal al-Naim, Ahna Atiyah, Al Naima Galilee, Ahna al-Naim. For this reason, in the words of Imam Ali (AS), in order to achieve and realize such a valuable blessing, there are recommendations in the form of diet, instructions on nutrition, compliance with personal and environmental hygiene, and compliance with these guidelines can be an important factor for maintaining body health.

Undoubtedly, the category of faith, which is an optional act of the soul, is considered one of the most important religious issues in different religions. The predecessors considered optional verbs to be only the result of the epistemological factor; but Tetens, a German philosopher and psychologist, considers the human soul to have three independent and equally wide cognitive, emotional, and volitional spheres and believes that the mutual influence of these spheres is important in the realization of voluntary action, including belief. The current research has investigated these issues from the perspective of the Quran, relying on the "theme analysis" method. In this regard, 19 key themes as fields of faith based on the mentioned theory were extracted from the Qur'an and classified into three areas of "cognitive, emotional and volitional" and analyzed and explained. The findings of the research show that faith is the product of the combination of the three dimensions of knowledge, emotion and will, and these three dimensions work together.

Reading and writing of the Prophet of Islam (PBUH) is one of the topics that has been discussed for a long time and has been considered by Muslim commentators and thinkers, and the following verses from the Qur'an, especially verse 48 of Surah Ankabut, are the focus of discussion. In this article, with a descriptive and analytical method and a library approach, we have examined the views of 35 Islamic commentators and thinkers under this verse. The results show that the views expressed in this regard are diverse and it can be divided into two periods before and after the resurrection. The views of the pre-besat period are: The Prophet (PBUH) is not accustomed to reading and writing, not reading heavenly books, mastery of reading and writing, not reading well and not writing well, not to read and not to write, not to be unable to, inability to read and write. Post-resurrection views are also: reading and writing of the Prophet (PBUH), ability to read and write, permission and ease of both aspects (reading and writing, not reading and not writing), write, not read and do not write. Finally, the authors of this study, based on Quranic, historical, and rational reasons, have tended to the statement that: The Prophet (PBUH) did not read or write before the resurrection and this does not contradict their ability to read and write, but after his resurrection, reading and writing is not unlikely and irrational.

The concept of "Ommy" is one of the challenging issues in the field of religious studies, both in the works of orientalists and in the studies of Islamic scholars and commentators, the focus has been on the issue. One of the reasons for the challenge of Ommy understanding,is the Qur'anic application of this word is in the description of the Holy Prophet (pbuh), that has led to some doubts by the disbelievers, and as a result, different defenses have been made by the Muslims. Among the opinions of Islamic thinkers the Quran commentators have a special position and they said multiple discussions in this subject. In this research, is tried by descriptive-analytical method, It point to criticism and evaluation votes commentators of concept of Ommy. According to the texts findings of this research, factors such as: attitude lexical to idiom Ommy, negligence of evidence available in also neglect to application Ommy in texts Jurisprudence has led to that will spread during the time the meaning of "illiteracy" for Ommy's words pay attention to above evidence don't confirm correctness of current meaning. Based on enough evidence to understand the word Ommy in religious texts, this word is originally it's a idiomatic by the Jews, they was used to call non from the book and later on Ommy was used to everybody ,they be unfamiliar content of holy book, whether they are from the book or non from the book.

As one of the tools for understanding the themes of the Qur'an, the knowledge of Asbāb al-Nuzūl (Occasions or circumstances of revelation) has had an important impact on the development of writing commentary books. One of the important issues that seem necessary in the critical rereading of contemporary approaches to Asbāb al-Nuzūl is to outline how commentators care about the cultural heritage of the knowledge of interpretation. Commentary on "Rooz al-Jinnan and Ruh al-Jinnan" by Abul Fattuh Razi is one of the Shia commentary books of the sixth century with a theological-ijtihad approach. The current descriptive-analytical research of Baroosh has dealt with the role of narrations that caused Asbāb al-Nuzūl and the extent of the influence of the cultural atmosphere of that period in understanding the verses of the Holy Quran. The findings of the research indicate that the special care and attention of Abul Fattouh Razi to the narrations is the cause of Asbāb al-Nuzūl in such a way that in his opinion, such narrations have a close connection with the culture of the age of revelation. In order to better understand the verses of the Holy Qur'an, he has relied on many narrations and used them to evaluate the content or text, this is to the extent that some narrations have considered the cause of revelation to be ineffective in understanding the verses, and he has adopted criteria for criticizing the narrations. The present article describes the functions and critical criteria of Abolfatuh Razi and the quantitative level of each of these applications.

Khair is one of the practical words of the Arabic language, the conceptual and examples of which are used in human life. Structural semantics uses the methods of Qur'anic studies to extract the latent meaning of the text from a network of conceptual relationships. The present research based on companion and successor relationships with a constructivist approach to lexical-semantic analysis seeks to discover the semantic components of good in the Qur'an. External emergence, especially in the position of action, infinite blessings of absolute good, both material and spiritual, heart belief, desire, dispersal, touching, finding, and clinging are the semantic components of "good" through relationships and in the axis of the substitution of pure obedience in science and practice, return to the main source of charity, the well-known good deed of reason or sharia, it includes expansion, restraining the soul from deviation, desire, revealing human purity, embodying deeds in the resurrection.

It is necessary for all Muslims to know the position of the Imams. Some have exaggerated about him. Some have also gone astray and have denied some virtues of the imams. The phrase people are our creation, which is used in the letter 28 of Nahj-al-Balaghah, expresses a virtue for the Imams. Most commentators have interpreted the terms in this cultivated phrase. Some have translated it as made. The second interpretation seems exaggerated. This research was conducted to understand the correct meaning of this phrase which helps to know the Imams and their virtues. For this purpose, with a descriptive-analytical method, in terms of lexicon and Arabic rules, the correspondence of Imam Ali (AS) and Mu'awiyah, the hadith family, and the rules of jurisprudence were examined. Studies show that the second interpretation, in general, can not be wrong and is different from the idea of Exaggerating, but here this meaning has not been considered by Imam Ali (AS). Because he did not use evolutionary concepts in his conversation with Mu'awiyah, because accepting or not accepting it has little effect and only shows the Imams as lovable human beings and seeks their praise. Rather, in conversation with him, they introduced legislative and educational concepts that the audience's responsibility to know. Therefore, the first interpretation is more appropriate for this phrase; because the Imams have come to arrest and have sacrificed their lives for this. This style of educational look at the narrations of the Imams is required in the explanations and can turn the narrations of the Imams into practical points for life.

The social relations of Muslim societies with other Muslim or non-Muslim nations are among the topics addressed in the verses of the Holy Qur'an. The need to demarcate issues related to Muslim relations in Islam and divine verses has been emphasized. Sometimes the boundaries are geographical and terrestrial, sometimes in social, political, cultural, and religious issues. Considering the necessity of religious and political demarcation of the Islamic Republic with the enemies and the necessity of obedience to the Holy Quran, the present study has examined the Quranic propositions in demarcating the provincial relationship using the content analysis process and MAXQDA software. An examination of the data shows that there are four approaches in the divine verses on this subject: condemnation, prohibition, denial, and proof. God forbids the believers from guardianship with infidels, Jews, and Christians, ridiculers and players of religion, people who are angry with God and their enemies and God. The basic themes of denial include two groups of infidels and non-immigrant believers. The theme of proof can also be divided into two sub-themes of the right front and the false front. The right front includes the basic themes of God, the Prophet (PBUH), believers, and angels, and the false front includes the basic themes of Satan, infidels, Jews, Christians, and oppressors.

The means of hearing is the divine blessings on man, which can be guided through the interpretations of the human Qur'an. Hearing is the first active sense in human existence before and after birth. Hearing aids are one of the main necessities of the body and many perceptions are done through this. This article examines the tools of "hearing" in human education with a descriptive-analytical approach. The purpose of writing this is to explain the position of hearing and the need to pay more attention to it in advancing educational goals and the position of this vital and effective tool in human development. What is the place of hearing as an educational tool in the Qur'an? What is the role of hearing in human education? Due to the efficiency of listening, inducing educational goals in this way can help cultural officials and educational educators achieve their goals. Therefore, if we want to institutionalize an educational issue among the target group, paying attention to the blessings and means of listening more than other senses can bring us closer to the goals and we can do better in institutionalizing norms. Another important result is that accuracy in the content of the word and repetition of the content is effective in educational development and acceptance of the right by the audience. Hearing is the first stage of acquiring knowledge and then understanding and reasoning take place. This word is used in the Qur'an in the four meanings of the ear, the act of hearing, understanding, and accepting and obeying the truth.