ابوالفضل خوش منش

One of the subjects to which God has exhorted His servants is reflection and deep contemplation on the stages of origination and creation. The Holy Qur’an is a book of guidance; therefore, it sometimes addresses a single subject across different verses, highlighting a particular dimension of that subject in each verse, such that at times the lexical expressions employed are identical. To uncover the semantic interconnectedness of Qur’anic verses, attention to shared themes and a comprehensive consideration of the corresponding verses appear essential. One of the primary criteria for identifying semantic relationships among Qur’anic verses is the examination of their lexical connections and the analysis of how specific terms are employed within the Qur’an itself. This is because, in many cases, the intended meaning of a word can be discerned through its contextual usage. The Holy Qur’an addresses the process of creation and origination through a coherent network of specialized vocabulary, each term referring to a specific type or stage of creation. In the Qur’anic discourse, verses related to origination are presented in a dispersed manner across different surahs. The concept of creation is intricately linked to the subtle notion of “breathing” through roots such as nafs, nafḳh, nasmāh, nafth, and nafḥ. The roots zarʿ and ḥarth, as well as nabat, express the processes of sowing and growth within creation, while notions of dispersion and dissemination in a state of minuteness or smallness are derived from the roots dhurriyyah, dharr, dhurw, and dharaʾa. Employing a descriptive-analytical method and conducted through the semantic analysis and etymological investigation of vocabulary related to creation in the Qur’an, the present study seeks to elucidate the Qur’anic approach to creation and to examine the stages of origination and Creation.

The Almighty God refers for the first time to the notion of khilāfah in Q 2:30 and to imāmah and the concept of ʿahd in Q 2:124. A transformative progression can be identified across Q 2:30–124: God characterizes the human being initially as “khalīfah,” then as “imām,” and ultimately associates this development with the term “ʿahd.” This ordering does not indicate chronological or spatial precedence; rather, it reflects ascending degrees of human existential and spiritual perfection. This study seeks to clarify the nature of this progression by examining classical and contemporary Qur’anic commentaries and by formulating a coherent model of the khilāfah-to-ʿahd transition. The research adopts a grounded-theory methodology and is applied in nature; the dataset consists of Q 2:30–124. Qualitative analysis and model extraction were carried out using Excel and MAXQDA. The core findings highlight two central points: first, that the concepts of khilāfah, imāmah, and ʿahd are presented in the Qur’an with precise linguistic and conceptual intentionality; and second, that the category of qawl serves as a fundamental analytical key for unpacking the proposed model. The significance of qawl becomes evident across several dialogues, including God’s address to Moses (ʿa), Moses’ exchanges with the Children of Israel, God’s discourse with the Jews and the angels, and finally, His speech with Adam (ʿa). The research identifies forty-two major thematic categories within this model, such as fidelity to the divine covenant, avoidance of hypocrisy and sectarian discord, reflection upon divine power, wisdom, and miracles, trust in God’s will and wisdom, patience and gratitude, and abstention from disbelief and disobedience.

One of the important issues in the field of interpretation is the role of presuppositions in understanding the Quran. This issue, which has been the basis of various methodological discussions in understanding the Quran, has led to the production of ideas whose popularity has widely overshadowed the exegetical environment and has taken the opportunity to emerge from parallel and competing theories. One of these ideas is the definition of a second world distinct from the “world of creation” under the title of the “world of affair.”This research seeks to criticize the Quranic foundations of the theory of the world of affair by utilizing the method of thematic content analysis in analyzing the semantic field of “affair” in the Holy Quran and measuring it in examining the documents of those who support and oppose the application of “affair” to the “world of abstraction” Some of the findings of the research indicate that the world of affairs is a philosophical theory transferred to the field of interpretation of the Holy Quran and does not have a clear support in the Quran. An examination of the semantic field of the word "affair" in the verses of the Quran shows that "affair" acts as a macro-theory in explaining the "position of divine general and partial governance in creation" that penetrates to the lowest layers of human life, and in some cases its association with the term "creation" has been done with the aim of eliminating the idea of ​​"abandonment of creation" and criticizing the "interpretation of divine governance in divine traditions" that were promoted by currents in Islamic society. An examination of the background of the world of affairs theory shows that this theory did not have a significant narrative support and that its initial origin was theological sayings and then its combination with philosophical beliefs and an example of application to verses.

Within the rhetorical structure of the Qurʾān, the mention of Divine Names (asmāʾ ilāhiyyah) at the end of verses (khawātīm al-āyāt) carries distinctive semantic and relational functions closely tied to the notion (maḍmūn) of the verses. Adopting a descriptive–analytical approach, this study investigates the semantic connections and functional roles of these Names in the verse-endings of Sūrat al-Ḥashr. The findings indicate that the selected Divine Names in these endings perform functions that go beyond mere rhetorical closure or ornamental usage. Rather, they serve as fundamental elements for reinforcing the message of the sūrah and deepening the audience’s understanding, and their functions can be classified into several key categories. As cohesive devices, these Names contribute to the structural unity (insijām) of the sūrah, strengthening its internal coherence—exemplified by recurring structural pairings such as “al-ʿAzīz al-Ḥakīm”. Within the axis of divine power (qudrah), these Names reveal the divine nature of victory independent of material causes, as reflected in names such as “Qadīr”. In the domain of justice and retribution, they elucidate the consequences of human actions, as in “Shadīd al-ʿIqāb”. In the axis of mercy and hope, they play an inspirational and glad-tiding role for the addressee, as seen in “Raʾūf Raḥīm” and “al-Raḥmān al-Raḥīm”. Furthermore, in the domain of knowledge and divine surveillance, the Name “Khabīr” reinforces the foundation of piety (taqwā). Ultimately, this deliberate arrangement of Divine Names functions as a key mechanism for linking structure, reinforcing meaning, and enhancing the overall effect of the sūrah.

This study explores the semantic function of the Divine Names appearing at the conclusions sections of the verses in Sūrah Ḥadīd, focusing on their role in completing each verse’s message and reinforcing the sūrah’s core themes—faith (īmān), charity (infāq), and struggling (jihād). Employing a descriptive–analytical approach and content analysis method, the research examines the lexical roots of these Names and analyzes their relationship with the thematic content of the verses and the overall structure of the sūrah, drawing upon authoritative classical and modern Qur’anic commentaries. The findings reveal that the arrangement of Divine Names in the sūrah is deliberate and pedagogically progressive. Names such as al-ʿAzīz al-Ḥakīm and al-Qadīr reinforce the theological foundations of Divine Unity (tawḥīd), while attributes like al-Baṣīr and ʿAlīm bi-dhāt al-ṣudūr emphasize Allah’s all-encompassing awareness, serving a moral and admonitory function. Likewise, Names such as al-Ghanī al-Ḥamīd, al-Qawī al-ʿAzīz, and al-Ra’ūf al-Raḥīm—by illustrating Divine self-sufficiency, power, and compassion—stimulate the believer’s motivation for charity, struggle, and hope. Ultimately, the analysis demonstrates that these Names are not mere the complement of the verses, but rather integral rhetorical and pedagogical instruments that fulfill the sūrah’s theological, ethical, and practical purposes, thereby unveiling an aspect of the Qur’an’s inimitable eloquence.

The root s-b-ḥ is one of the most frequently occurring roots in the Holy Quran, though it is rarely used in the sense of swimming. Most of its occurrences are in derived forms (especially the augmented trilateral and various patterns of tasbīḥ. However, in many exegetical works, the meanings associated with these derived forms have often been reduced to negative or transcendental connotations. Yet, in the Quran, the semantic implications of tasbīḥ go far beyond these limited interpretations, pointing instead to affirmative meanings. This study examines the root s-b-ḥ and its derivations, demonstrating that it encompasses affirmative meanings—conveying notions of effort and vitality—far more than merely transcendental usages. In fact, the Quranic system of tasbīḥ serves to articulate the paradigm of creation and a pervasive, dynamic flow that pulsates within all particles of existence. Lexical, derivational, and cross-linguistic analyses further clarify the dimensions of this concept. Additionally, a review of the al-Musabbaḥāt surahs reveals that they signify meanings beyond the conventional understanding of tasbīḥ. Sūrat al-Jumuʿah serves as a notable example, where intertwined concepts such as tilāwah (recitation), tazkīyah (purification), teaching the Book and wisdom (ḥikmah), detachment from worldly attachments, a sound economy intertwined with prayer and abundant remembrance (dhikr kathīr), a livelihood infused with divine honor (ʿizzah) and wisdom, and attention to the status of the Prophet (PBUH) are all noteworthy. Another significant aspect of tasbīḥ is its close association with ḥamd, which differs fundamentally from the concept of shukr (gratitude). These very differences position taḥmīd (praise) alongside tasbīḥ in the Quran.

God calls human beings to engage in duʿāʾ (supplication), opening a linguistic and dialogical channel of interaction between Himself and humanity. In significant instances within the Qur’anic text, duʿāʾ is closely linked to the concept of amr Allāh (amr ilāhī-divine command or decree). This study aims to analyze the interaction between these two concepts using thematic content analysis, striving to develop a Qur’anic model of the interplay between duʿāʾ and amr Allāh. The findings indicate a dynamic, threefold interaction among the concepts of amr Allāh, ṭamaʿ (hope or longing), and duʿāʾ within a unified context. This interaction reveals that amr Allāh, understood as the special governance of God, is the primary source of ṭamaʿ in the sense of worldly hope, while duʿāʾ is an action emanating from such hope. An analysis of verses from Surahs al-Aʿrāf, Ar-Raʿd, Ibrāhīm, An-Naḥl, As-Sajda, and Ghāfir demonstrates that duʿāʾ derives its meaning in the context of amr Allāh—a reality that encompasses both the established natural laws (sunan) of creation and the possibility of direct divine intervention beyond natural causes. By understanding that the universe is founded upon amr Allāh, human beings come to believe that God is capable of changing any state or condition. From this perspective, duʿāʾ invites humans to active participation in the administration of the world and the possibility of altering destiny. It is recognized as a key means in fulfilling human vicegerency (khilāfat Allāhī), reminding individuals of their responsibility toward the world. Sincerity (ikhlāṣ) and knowledge (awareness of the status of amr Allāh) are identified as two necessary conditions for the efficacy of duʿāʾ, illustrating that human involvement in the governance of the world is conditional upon their spiritual and ethical development.

Iran and Tunisia are two countries with significant historical, geographical, and cultural distances, yet they share noteworthy connections and commonalities. Factors contributing to the differences between the two countries include geographical distance and linguistic, intellectual, cultural, religious, and political distinctions. Factors contributing to the commonalities between the two countries include civilizational backgrounds, historical ties, religious attachments before and after Islam (ranging from Manichaeism and Islam to the Twelver Shia school and love for the Ahl al-Bayt (AS), a history of anti-colonial and anti-authoritarian literature, linguistic and cultural connections through the three languages of Persian, Arabic, and French, as well as shared intellectual and cultural figures. Explaining these ties is now more vital than ever to strengthen interactions and prevent divergence between the two countries. The main point of the article emphasizes the effective foundations for connection and communication between these two countries in Asia, Africa, and the Islamic world. It calls for greater interaction with the intellectual and civilizational regions of the Arab and Islamic world and a stronger effort to remove the factors fueled by the active "Iranophobia apparatus", which can cause disagreement and associated costs at any time.

Governance refers to the set of laws, rules, processes, and mechanisms through which social relations are managed and organized. Social institutions, as stable structures shaped by beliefs, values, norms, and social traditions, play a fundamental role in guiding and regulating social interactions. This study examines the Prophetic model of governance based on an institutional system. The central hypothesis is that whenever the teachings of the Noble Qur’an, in accordance with the Prophetic Sunnah and with the broad acceptance of the Muslim ummah, are implemented in practice, a network of social institutions grounded in those teachings will emerge, and Islamic governance will be realized through the interconnectedness of those institutions. Following a conceptual analysis of the terms governance and institution, this research adopts a historical-sociological approach to analyze the model of Islamic governance during the lifetime of the Prophet Muhammad (peace be upon him). The findings of the study reveal that the Prophet, through the promotion of Islamic social traditions, reformed or established institutions such as the family, education and purification, the mosque, jihad, endowment (waqf) and charitable giving (infāq), enjoining good and forbidding wrong (amr bi-l-maʿrūf wa nahy ʿan al-munkar), Friday prayer, pilgrimage (ḥajj), and others. All of these institutions, under the divine leadership of the Imamate, guided social behavior and interactions toward the realization of ḥayāt ṭayyibah (the good life) and worldly and eternal well-being. Thus, Islamic governance, grounded in divine laws and principles, is manifested through processes and mechanisms operating within the dynamic interplay of elevated institutions.

For about a decade, “Contemplation on the Qur'an” has been of interest to the scholars and experts as an educational approach and mechanism for each individual to directly and immediately benefit from the Qur'an, and various models have been proposed for it. This article, using a descriptive and analytical method and not being limited to theoretical foundations, introduces the “Surah-Oriented Model” as one of the models proposed in the field of teaching Qur'anic contemplation in Iran by referring to the contemplation course of events in the field. This model, by utilizing specific theoretical foundations and a critical attitude towards verse-oriented patterns, seeks to perceive the approaches of the verses in the specific order of each surah and to achieve a coherent understanding of that surah, which ultimately leads to uncovering the guiding direction of the surah. “Using the rules of the Arabic language to discover the single purpose of each surah” and “providing practical solutions to identify the main purpose of the surahs” are among the strengths of this model. On the other hand, “confusing contemplation and interpretation”, “confusing contemplation with thematic interpretation”, “limiting contemplation in the Qur'an to uncovering the guiding direction of the surahs”, “changing the origin of contemplation from the heart to the mind” and “not using authentic interpretive narrations to understand the meaning of the terms, verses and surahs” are among the most important shortcomings and weaknesses of this model.

The word "God-born" meaning claiming or thinking of being the child of God and being from his generation can be seen in some of the ancient texts left over from different human civilizations, the Testaments and the Holy Quran. These records show the interests and attractions that have been continuously present in human thought. Humans have kept this idea alive every time with a new method. The present research has analyzed the concept of "God-born" and the explanation of the types of "God's Children" in the Testaments. In order to achieve this goal, first the background of this idea has been investigated, then the types of these divine children have been introduced, and finally, the way the Testaments faced them has been stated. The Bible has not shown a serious determination to violate and refute such an idea. 

In the Holy Qur’an, creation is presented as one of the key themes, addressed repeatedly and from diverse perspectives. This divine scripture invites its audience to contemplate and reflect upon various phenomena, particularly the concept of creation, employing a rich array of expressions. As a result, the reader attains a comprehensive and multifaceted understanding of creation. By emphasizing this theme, the Qur’an encourages its audience to explore the origins and destiny of the universe from both religious and scientific viewpoints. This study aims to analyze the vocabulary related to creation in the Holy Qur’an and examine its historical evolution by investigating the etymology of these terms in both classical and modern lexicographical sources. Through a comparative analysis of Qur’anic concepts with Semitic and Indo-European languages, the semantic shifts and cultural connections of these words throughout history are explored. The findings reveal that the Qur’an meticulously employs this coherent lexical network, and any alteration in these terms may disrupt the message’s transmission and their inherent cohesion.
 

Nearly all ancient religions possessed certain centers that emerged for various reasons, such as being the birthplace of a prophet, hosting a principal temple or place of worship, or serving as the site of significant religious, political, or epic events. Over time, many of these centers experienced decline or lost their genuine spiritual functions. Drawing on Qur’anic verses and employing a content analysis approach, this article examines four major religious locations in history—Babylon, Jerusalem, Mecca, and Medina—by offering a brief overview of their historical trajectories and destinies, with a focus on their religious centrality. It appears that humanity’s turn toward each of these cities represents successive stages in its quest to discover a religious and spiritual center and a point of connection between heaven and earth. The findings of this study indicate that the spiritual expectations associated with Babylon and Jerusalem were not adequately fulfilled. Mecca, too, proved to be an unsuitable host for the Final Prophet and his religious law; consequently, after his expulsion from Mecca, the Prophet laid the foundations of a religious and humane civilization in Medina—one that was unparalleled at the time and whose many dimensions have yet to be fully explored.

Going through the history of prophecy and mission, we find affairs that started with Prophet Abraham (as), but their emergence and continuation mostly in the missions before and after him is not seen due to reasons such as concealment and distortion and sometimes the place and time conditions of some divine prophets. However, a large amount of these affairs were completed with the advent of the Holy Prophet (PBUH) so that they have often been recreated by him, which are as follows: being "The Father" of the community and leaving offspring in the line of the Prophet with the same goals in prophecy and Imamate, performing hajj and scarifying, calling for fitra (nature) and hanīfīya, presenting humility and mercy in a global and prophetic scale, bringing the book, being good example (oswa hasana), and true prophetic dreams. Focusing on the words of the Holy Quran, this research rereads the life of the Prophet Muhammad (PBUH) showing that his affairs, while being "verifier", were a re-creation of the Prophet Abraham (as), through Muhammad's comprehensive and global character. It aims to reread and present these examples by referring to the verses of the Holy Quran, and to achieve this goal, it has used library resources and chosen an interpretive-analytical method.

Sūrat an-Naḥl (Arabic: سوره النحل) is unique in the entire Qurʾān for its exposition of the diversity of forms and levels (stages) of existence, life, and nature. The contents of this sūrat (Arabic: سوره , Romanized: sūrah; pl. , سور suwar) deal with the origin, levels, and nature of life, God’s creation and command for its “flow and diffusion,” (Arabic: ج ریان و سریان , Romanized: Jaryān va Sarayān) the types, quality, truth, and reality-centeredness of life, and the general and specific details related to different kinds of life in water, on earth, and in the air. It highlights marine life, various livestock animals, nutritional, drinkable, wearable, and transportation benefits, as well as birds, bees, and other creatures. It is clear that the purpose of this sūrah in providing such explanations is to remind humans and inspire their resolve to understand these endless levels of life, to pursue spiritual growth and Divine knowledge, and to follow the commands of “justice (Arabic: العدل , Romanized: al-ʿAdl), kindness (Arabic: إحسان , Romanized: ʾIḥsān), and giving to kinsfolk (Arabic: إیتاء ذی القر ی ب , Romanized: ʾĪtāʾ dhī al-Qurbā), and restraining from indecency, wrongdoing, and Baghy (Arabic: البغی , lit.: trespass).” This leads to a “pure” spiritual and moral life (Arabic: الیاه الطیبه , Romanized: Ḥayāt Ṭayyibah), which is manifested in the conduct of the great personalities mentioned in this sūrah (chapter), from “Khalīl” (Abraham, peace be upon him) to the “Seal of the Prophets” (Muḥammad, peace be upon him). This research utilizes content analysis and references library sources to discuss and examine the subject, offering new interpretations of this great and eloquent Qurʾānic text.

The miracle of the Quran is one of the oldest and most frequent issues in Quranic and theological studies. In the meantime, the morphology of Ejaz has received more attention than other dimensions and its understanding is mostly limited to a specific elite audience. This research aims to analyze the qualitative content of a collection of verses containing a dialogue between two opposing and agreeing points of view about the verses of the Qur'an, with a new approach to analyze the quality of the understanding of the miracles of the Qur'an for the general audience. The findings of the research show that the Qur'an relies on the dialogue style in expressing the issue of the verses of the Qur'an and special implications in this context. "Guidance" is the most central feature of this miracle. The specific guidance of the Qur'an is not mere knowledge that is separated from faith and belief, but it is a kind of inner arousal that makes a person believe and yearn for a truth; The nature of this guidance is such that its realization requires and is accompanied by the understanding of the verses of the Qur'an. The verses (miracles) of the Holy Qur'an can be formulated as "repulsive miracles" and "gradual miracles". The manifestation of the repulsive miracle of the Qur'an is in the "lint of the heart" and this phenomenon occurs in the "individual field" and the manifestation of the gradual miracle is in the "distraction of hearts" and this phenomenon occurs during a certain process in the "social field" which can be transformed into a social manifestation. He explained the miracles of the Qur'an. The main factor in this event is emphasizing the "linguistic identity" of the Qur'an through "recitation and listening". "Dialogue with the Qur'an" is a skill that, using it in the right situation, can be an effective method in the appearance of the repulsive miracle of the Qur'an to the general audience and the foundation of its gradual miracle.

The greater derivation always occurs in the language. It is a form of relation between the words of “languages”. The Holy Qur’an is not exempt from this linguistic rule, so as a divine source of language and as a divine language, it provides an obvious opportunity to study all kinds of linguistic processes. The study of the greater derivation in the language of the Quran relates to various topics attributed to this divine book, including Quranic derivations, variant readings, and extensions in interpretive forms. This article examines the contexts of the greater derivation and some of its examples in Quranic and Arabic roots and words. The aim is to examine similar Quranic phrases with the greater derivation as well as the development of words and their meanings. The main question concerns the nature and occurrence of this derivation in the Quran and the verbal and semantic connections of the roots of this type of derivation. It uses the descriptive library method through explanations and references mentioned in the text or in the margins of the sources. The results show that the gradual changes of the meaning correspond to the gradual changes of the word. This goes back to the human body and nature and affects the development of reading and comprehension.

One of the main arguments between the proponents and the opponents of religious books has been the lack of coherence and semantic connection in these books. After Holy Quran, Nahj-Al-Balaghe is the most important book of Muslims (Esp. Shia). Hence, the present paper aims to investigate one of the famous sermons of Nahj-Al-Balaghe. Coherence is the semantic connection in a text or spoken language that creates a connection between the author or speaker with the reader or listener. Coherence includes the structural and lexical relationships of a text. The present study uses the text coherence model of Michael Halliday and Roghayeh Hassan (1985) to examine the textual coherence of one of the famous sermons of Nahj-Al-Balagheh. So, for this purpose, Ashbah Sermon was selected and the factors of text coherence were evaluated using the Halliday and Hassan model. Finally, the obtained results revealed that this sermon despite being short has a strong and significant coherence. The results of the present study can be beneficial to scholars, students, professors, and all who are interested in Islamic Studies, religion as well as political science and its links to Islamic thoughts. Similar studies can also be conducted on other Islamic texts paramount among Muslim scholars and political analysts. To put it another way, this study can attract the attention of a large number of stakeholders and practitioners focusing on political science and religious studies as it considers the significance and the prominent role of Nahj-Al-Balagheh in Islamic philosophy in today's world.

The authority of the Holy Quran is one of the emerging interpretations in the field of interpretive studies, which, while most agree on its principle, there are different approaches to it.This research seeks to discover and present the intellectual base of Ayatollah Khamenei in the field of Quranic authority by using the method of qualitative content analysis in extracting themes and categories.Kashif's research findings are based on Ayatollah Khamenei's belief in the "authority / Imamate of the Holy Quran" in governance processes, the foundations of knowledge and lifestyle. This theory, which is based on a set of principles of "Quranology" (based on the phenomenology of the Quran), "anthropology" and "theology", is organized into three major categories and thirteen micro components; "Meditation" is the central signifier of the category of "requirements for the authority of the Qur'an", according to which the theory of authority relies on a single and collective identity formed from the cohesive consciousness that is the product of a collection of the Qur'an. Quantitative analysis indicates that the main difference between Ayatollah Khamenei's theory and other similar theories in the category of "why the Qur'an is referenced" is a "methodological difference". The "emergence of religious practice" in the context of society (efficiency / social extension of knowledge) is the central signifier around which other floating signs are articulated.

Mohammad Arkoun is one of New Mutazilites who follows Anal historical school. Those who follows this school believe that in order of presentation of a commentary from a text, we should be aware of social, historical conditions and other cultural elements that have influence on the text.This approach hasn’t accepted the liner-traditional historiography and consider the history as a complicated relation among various social, political, cultural discourses and one of the problems of Islamic intellect is lack of historical view. Historicity of Quranic text and differences between written and oral Qur’an are some of Arkoun’s opinions. In this research with analytic-descriptive method, the negation of Arkun's opinion that the revelation was not written in the Prophetic period is a part of Arkun's extreme vision and his lack of holistic analysis, disregarding the history-making role of the Holy Qur’an from Arkun's point of view, is one of the findings of this research and we have numerous critical points against arkouns opinions in this article. Also, accepting the claims of the Anal school is far-fetched, because it requires a rational and narrative proof that this school does not accept, and the change in the Qur'an from speech to writing, which is the claim of Arkun, has been rejected for various reasons.

AbstractThe Holy Quran has its own language and expression for various subjects, including "civilization". To explain civilization from the Qur'anic point of view, we can use the two concepts of " ummiyyat " and " madaniyyat " which are derived from the system of Qur'anic terminology and derivation. " ummiyyat " and " madaniyyat " are dual, which in this study are the result of a different process in studying the verses of the Qur'an, by studying "Qur'an to Qur'an" and dealing with "context" and "corresponding recitations". The mechanism that results from the study of these two spaces in the realization of the madaniyyat of the Qur'an, considering the innate and unified language of the Qur'an, can still be a model for the formation of a "new" Islamic civilization. The result of this study shows that what has been considered Islamic civilization so far is not compatible with the components of the madaniyyat of Quran and the madaniyyat of Quran in the book-nation-Imam triangle is a coherent and integrated idea, extended to humanity and non-exclusive in regional and temporal civilizations. The hereafter is human.

Theories of normative ethics are classified into three categories: consequentialist, task-oriented, and virtue-based, based on their interpretation of the criterion of right and wrong in moral actions and propositions. According to the philosophers of normative ethics, the three criteria (virtue / task / result) are distinct and cannot be combined. However, the findings of this study show that the Holy Qur'an offers comprehensive theories in terms of the breadth of its audience, not all of which are on the same moral and motivational level. Accordingly, it is possible to turn these three contradictory criteria into continuous variables by relying on "spectral attitudes" instead of demarcated attitudes and by organizing multiple Qur'anic evidences; In other words, instead of a "this or that" relationship between "duty", "virtue" and "result", the relationship of "all three / and" is established in a spectral and hierarchical manner that is at the lowest Next, pay attention to the worldly and otherworldly consequences of the moral act (respectively: selfishness / otherness / utilitarianism) and at a higher level, the virtuous nature of the action itself (conscientiousness) and finally, the real prosperity of man (virtue). Orientation) will be. In this model, the moral act is classified based on the study of divine pleasure, which is contained in all stages, and the closer a person is to this ideal, the more valuable his action will be.

According to the Qur’an itself and the Infallibles (AS), pondering and understanding the Qur’an by Qur’an is the exact and precise way for comprehending the meaning of this divine script, the method that begins from understanding words. This article seeks to emphasize this way by explaining the connections between the words and phrases of the Qur’an, using the relations hidden in the components of the language of the Qur’an and proposing “a method for direct teaching of the language of the Qur’an.” Most of these examples can be used simultaneously with the teaching of correct reading in elementary ages through indoctrination and repetition to activate the Qur’anic intelligence of Qur’anic learners and their attention to the “contrasts” of differences and extracting the order between the components of the Qur’anic language, some of which are as follows: explanatory phrases, substitution, vocabulary and concepts contrast system, addition and expansion, combination and appeal, synonyms, various uses of the root, determination of case, context and situation. The emphasis of the article is on the first six ways due to the limited space. Moreover, as man has achieved some of these ways in its language learning experiences, a comprehensive overview of this matter is presented as well.