مجید معارف

Islam is a realistic and truth-oriented religion. To prevent any deviation from the true path, the Holy Prophet (peace and blessings of Allah be upon him and his pure progeny) and the infallible Imams (peace be upon them) have made many efforts to keep this religion safe and secure from possible degradation. This important issue can only be realized by benefiting from and following the Holy Qur’an and the life of the Holy Prophet (pbuh) and Ahl al-Bayt (as). Therefore, it is necessary to enlighten the youth about the foundations, causes, factors and origins of extremism and to prevent it. The use of components such as rationality, moderation, mutual respect of people and friendly dialogue is considered as the key to providing and maintaining stable security in order to curb their extremism and violent behavior by preventing challenging ways. As a result, following the path of moderation and rationality, unity among Muslims will be provided. This research, with the descriptive-analytical method and the library method and benefiting from the necessary documents, tools and documents related to religious extremism, performs the correct use of religious teachings of the Ahl al-Bayt (as) in order to prevent religious extremism by analyzing the foundations of religious extremism and criticizing it.

The Holy Quran is a book the audience of which are the people of all times. Behind this eternity are the concepts of Implementation and adaptation. By means of these concepts, the active role of Quran throughout the history becomes evident. Therefore, the use of these concepts in comparative narrative exegesis of Quran have been in great use since a long time ago. However, sometimes for each holy verse, there may be several narrations. Meanwhile, due to Non original narrations and anecdotes which have been put among the original ones, the researchers have experienced difficulty identifying them. One such example is verse number 58 of Surah Nisa which has multiple interpretations; four of them are based on Sunni resources while one is based on Shia resources. This study was done with the purpose of highlighting the fact that this verse was said about those responsible for reigning over Muslims and their self-esteem along with what is best for them both in this world and hereafter. This verse is believed to be directed at Imams, saying that they are supposed to pass the requirements for being an Imam to their successors. The other narrations regarding this verse are not as authentic due to some problems in their documents. Despite what was just said this does not mean that they should be put aside.

Contemporary Qur'anic scholar Ahmidah Al-Nifar, one of the Tunisian researchers, in her work called Al-Insan and Al-Qur'an Vazh Lojah, about the methods ofA contemporary interpretation is discussed. They are the interpretation methods of commentators of the last century, which are derived from the method of traditional commentatorsis, designs and criticizes and believes that although some of these interpretations contain innovations, due to the accelerated developmentScience and technology in the western world, these innovations are to realize the goal and intention of the Qur'an, which calls for the guidance of mankind andIt is not enough to bring people to their destination; Because the interpretations are loaded with repetitive topics. So neglect ofThe new event in the structure of the approach that should govern the relationship between the interpreter and the text is to find every new point at the cognitive level.It has made the contemporary interpretations practically difficult and made the new interpretations a reproduction of the same traditional interpretations. He believes in creating an approachnew approach to the interpretation of the Qur'an by criticizing traditional beliefs in the field of interpretation and paying attention to components such as the use of new methods inInterpretation and use of new methods such as "linguistics", "paleontology", "semiological", "semantic" andAdapting to modern developments. The evaluation of Al-Nifar's point of view shows advantages such as paying attention to modern interpretation andthe use of new methods and techniques in the matter of interpretation; In addition, his criticism in the methodology of commentators in cases such asThe exclusive use of rhetorical sciences and techniques or the use of jurisprudence and theology is unnecessary and unacceptable.

Maintaining the health and order of society, in order to move along the correct path of progress, is among the priorities of every school of thought. One of the ways to achieve this goal is to maintain individual and family health and order, strengthen family relationships, and establish social order. The two religions of Judaism and Islam recommend that their followers observe chastity and hijab in order to achieve this goal, so that moral health prevails in society. Maintaining chastity and hijab in these two divine religions is recommended for both men and women, and each has specific duties in this path; duties that, apart from preserving their own chastity, also help to preserve the chastity of their spouses and the society in which they live. By studying the details of these recommendations, many similarities can be found between these two divine religions. This research addresses the issue of chastity and hijab in the two religions of Judaism and Islam, and its emphasis is on the content of the jurisprudential books of the Talmud and Man Lā Yaḥḍuruhū al-Faqīh, whose contents explain revelation and are of special interest to the jurists of these two schools of thought.

Hammad ibn Othman is one of the Companions of Ijmá and one of the narrators with many narrations of the interpretive narratives in the book al-Kᾱfi. Like other religious scholars, Kolayni also has a fixed model or document for the narrator's narrations, the discovery of which is an effective step in the science of understanding the narration and the narrator. Therefore, in the present research, the first narrators who took the hadith from Hamad ibn Othman have been introduced and examined with a descriptive, analytical and comparative method, then the fixed pattern that Kolayni had to Hamad's narrations has been discovered; after that, this fixed pattern has been compared with the hadith documents and the ways of other biographers, and it was found that almost half of all the narrations of Hamad ibn Othman in the book al-Kᾱfi were narrated by ibn Abi Umayr, Hasan ibn Ali Washa, Abi Nasr Bezanti and Yunus ibn Abdul Rahman, which refers to the strong role of the narrators of the school of Kufa and Baghdad in the interpretation of the verses compared to the narrators of the school of Qom. For this reason, the model of their narrations is more important than other narrators. In addition to that, more than half of the obtained patterns correspond to the methods of rijᾱlis (religious biographers) such as Tusi, which in addition to giving credibility to hadiths, by referring to them the shortcomings of other documents such as irsᾱl, taṣḥῑḥ and ta’lῑq were also removed.

abstractMasooman (pbuh) paid attention to other verses of the Qur'an and his rational reasoning, explained the Qur'an and its spiritual and spiritual verses such as; The beginning of human creation, the human need for oxygen, the time of the embryo's birth, the period of settling in the womb, personal identity, the darkness of the fetus in the womb, air and oxygen, and blood-free milk, had references. What the researcher has addressed in this article is to know the method of Masooman (PBUH) in explaining the words of the medical verses, and he analyzed the scientific narratives with the method of content analysis and library collection and came to this conclusion; In the lexical explanation of Quranic words, they had not been satisfied with only one method, but had insisted on different methods. Some of the explanations are from the category of semantics, some are from the lexical explanation, there are cases with allegorical explanation and visual expression or the use of opposite words and other methods.

Contemplation is an unparalleled principle in human interaction and engagement with the treasure trove of divine revelation and the glorious word of God. When the question arises as to what the verses of the Quran aim to convey, the most important consideration that comes to mind is determining the semantic value of these verses, which undoubtedly is achieved through contemplation. This is because the Wise Creator has conveyed His message through Arabic words. Therefore, a greater emphasis on the Quranic verses and expressions, along with deriving conceptual and thematic conclusions from the text of the Quran, should be given more attention. While studying the Quranic verses, we encounter phrases where the preposition is the same, but the object differs. For instance, in some verses, the word "Inda" is used with "Allah," while in others, it is paired with the word "Rabb." This raises the question in the reader's mind: What is the difference between the expressions "Inda Allah" and "Inda Rabb" in the Holy Quran? What subjects has God associated with these expressions, and what objectives does He pursue by presenting these subjects? Can a deeper understanding of the Quran be achieved through recognizing the contextual relationship of these expressions? The present study aims to answer these research questions through a descriptive-analytical method. Based on the investigations conducted, a meaningful relationship exists between the use of different combinations of "Inda" in the Holy Quran. Concepts like knowledge, covenant, signs, book, victory, sustenance, the hereafter, goodness, and endurance are associated with "Inda Allah," while topics such as the abode of peace, the path of truth, the descent of punishment, the states of the guilty, and others are used alongside "Inda Rabb." Accordingly, the overlaps, distinctions, and commonalities between these two expressions have been enumerated and examined, revealing overlaps in subjects like knowledge, the degrees of divine reward, and the martyrs.

One of the American orientalists is James Andrew Bellamy. He claimed in the Leyden Qur'an Encyclopedia, under the entry "Textual Criticism of the Qur'an", that Qur'anic studies have not benefited much from textual criticism and the word al-Jibt in verse 51 of Surah Nisá is unknown. He suggested correcting this word to al-Jinnat by referring to verse 6 of Surah Jinn and moving the dot of the letter "B" to its top. Bellamy's point of view about this replacement are the strangeness of the resulting meaning of al-Jibt and its continuity in the Qur'an, the number and difference of opinions of lexicographers, the occurrence of textual writings in the field of Quranic calligraphy, repetition and understanding of the word "jinn" in the Qur’an, and establishing a semantic relationship between those verses, especially verse 6 of Surah Jinn with verse 51 of Surah Nisá. In terms of criticism, with the help of the common understanding of religious texts in understanding the words and the use of the term al-Jibt in other texts, we can point out: Paying attention to the objective and historical understanding of Muslims and the semantic convergence of opinions, the oral frequency of the text of the Qur'an, the superiority of reading over writing and the absence of differences in reading for words, and the lack of semantic relationship between the cited verses by Belamy and verse 51 of Surah Nisá, as well as Belamy's incorrect reasoning and exploitation in attributing his proposed word to the culture and environment of the Arabian Peninsula in order to justify the replacement.

Allameh Tabatabai had innovations in various Islamic sciences, among these innovations is the theory of credit perceptions. Although it is mentioned by some Muslim philosophers before him, but Allameh in Tafsīr al-Mizān and his other works expanded its realm from epistemology to cultural and educational dimension; so that this theory can be expressed as a new theory in the more precise formulation of the structure of human behavior. By proposing credit perceptions as a type of human perceptions, Allameh considers the role of elements such as needs, purposes and goals, and geographical location, the working environment to be involved in different human behavior and actions; according to his belief, despite the fact that the principle of education is constant, the process of educational growth in diverse environments takes a special form according to the rational opinion of the society. Therefore, this research discusses the effect and function of changing variable concepts in contemporary interpretations with a descriptive-analytical method; and with the aim of the influence of eʾtebāriyyāt in human education from one aspect, it comes to the conclusion that by placing various laws, languages ​​and cultures, the educational methods correspond to the capacity of individuals and the needs of the society by maintaining the stable principles of education in various ways such as provides reason and revelation to mankind, therefore, eʾtebāriyyāt also change; from the second aspect, Almighty Allah considers various rewards system according to the talent and status of people so that more people can be saved in the divine reward system.

The view of gender interpretations (male and female readings of the Quran) is related to the anthropological foundations of their interpreters about the nature of women. The different opinions in these interpretations are based on the differences in these foundations. This study uses the descriptive-analytical method to identify these foundations and their documents to represent women’s individual and social identity. The results show that these two readings of the Quran have different understandings of the concepts of sexual and gender identity, equality and parallel rights, meritorious and egalitarian justice, and dutiful and rights-based interpretation. Masculinist readings, which prioritize gender identity over human identity, have made the superiority of men over women and discrimination on the basis of gender a natural thing and a divine gift that demands stability in the appearance of women in various spheres of human activity. Feminist readings, on the other hand, which emphasize gender justice and a historical view of the family system, view gender discrimination as a cultural problem and call for women’s independence in entering the political and social spheres.

Various Orientalists have examined the Quran from different perspectives over different periods. One of the relatively recent topics addressed and scrutinized in contemporary times is the alteration and replacement of certain Quranic words due to perceived errors and mistakes—according to them—in the Uthmanic codex. James Andrew Bellamy has proposed the theory that a number of Quranic words (he claims 30 words) have been incorrectly transcribed. He then examined and criticized them, assuming and subsequently correcting these supposed errors. One such case is the word “Utruk” in verse 24 of Surah Ad-Dukhan. Bellamy claims that due to a scribe’s mistake, this word has been altered and corrupted, suggesting that the correct word (according to him) should be “Anzil”, which he proposes should replace the current term in the Quran. Bellamy’s theory is based on the idea that the Quran’s transcription takes precedence over its oral recitation based on historical precedence. However, he does not provide any historical evidence or documentation to support his claim. This research critically examines Bellamy’s viewpoint using a descriptive-analytical method. Ultimately, it refutes and contradicts the correctness of the Quranic term “Utruk” and Bellamy’s misconception about the occurrence of an error in the Quranic text, as well as the basis of the dominance of transcription over its oral recitation

Among the favorite topics between Orientalists is the controversial issue of Taqīyya between Shi'a and Sunni. Etan Kohlberg, a renowned scholar who research about Shi'a, has addressed this topic in two articles. His discussion includes a range of narrative and historical issues, such as the position of Taqīyya among the fundamentals of belief in the Imamiyya School and the impact of this doctrine on Shi'a hadiths, such as the concealment of teachings and contradiction of narrations. Kohlberg analyzes that the sanctity of employing Taqīyya in some religious practices stems from the Shi'a Imams' sense of discrimination seeking. This descriptive-analytical article aims to focus on Etan Kohlberg's first article while incorporating some content from his second article to provide a comprehensive discussion on the topic of Taqīyya. Firstly, criticisms of Kohlberg's descriptive approach from opponents are reviewed and subsequently challenged. Overall, it is concluded that, contrary to Kohlberg's opinion, there is no contradiction in the Imamiyya approach to the principle of Taqīyya. Compliance or non-compliance with Taqīyya is dependent on the circumstances and is contingent upon the benefits and harms, which Kohlberg has overlooked.

Ayatollah Boroujerdi is a rijālī jurist who has a profound view on the issue of hadith and documents. He has works in the science of Rijāl (knowledge of the condition of the narrators of hadith). In addition to his jurisprudence, which has recounted many of his scholarly abilities in hadith research, the valuable book Al-Musuʿat al-Rijālīyyah presents some of his rijālī’s views. Given that; investigating different styles of rijālī and analyzing them as one of the tools for deriving Sharia commandments can provide the basis for the development and expansion of the science of rijāl and reaching deep knowledge, therefore, in this essay, referring to the remaining works of Ayatollah Borujerdi and his jurisprudence and principles; using the descriptive-analytical method and relying on library documents, we have investigated and analyzed his rijālī approach. His most important basis in knowing the narrator is the belief in the necessity of the science of rijāl in knowing the narrators; disbelief in the principle of obstruction in proving the justice of the narrator; belief in the validity of the rijālī books of the ancients as authentic scientific documents; belief in the inadequacy of Kutub Arbaʿah to recognize and introduce narrators; the amount of narration as a factor in knowing the narrator; the validity of the consensus of the predecessors and mashāyikh thiqāt (elders of the trusts), etc. Also, by looking at the works of this rijālī jurist, we can see that his method in correcting and modifying hadiths is: a historical look at the documents; the priority of referring to Kutub Arbaʿah compared to other texts; a comprehensive view in quoting the sayings of rijālī scholars; relying on the reports of rijālī scholars and the sayings and citations of scholars, etc.

The second Qur'anic encyclopedia from Westerners is the Encyclopaedia of the Holy Qur'an edited by Professor Oliver Lehman. In this encyclopedia, under the entry of "Love", the author has also discussed "Surah Yusuf". The author of this entry has a romantic understanding of this surah as he has included this surah under the love section. In this article, in addition to evaluating the writing of Surah Yusuf in this encyclopedia, in line with the criticism of this encyclopedia from the perspective of a one-sided view of the verses of the Qur'an, some political-social approaches from Surah Yusuf have been presented. First the strengths and then the weaknesses of this writing are stated. The result of the criticism of this encyclopedia is that by considering the verses 54 and 55 of Surah Yusuf, the concept of love is excluded from this Surah, and considering the position of Prophet Yusuf as a prophet, not only this romantic concept is wrong and unjust. It is the position of that Prophet, but the correct approach will be the socio-political approach, and that is the resourcefulness of Prophet Yusuf, considering the two characteristics of "Makin" and "Amin" in the verses. This is the important thing that is missed in Oliver's encyclopedia

One of the historical facts about the recitation of the Qur’an is the difference in recitation. The emergence of different readings is the result of two types that can be divided into natural and ijtihad causes. According to the research, a series of causes have been done naturally, which have also been addressed by students and commentators of Qur’anic sciences, such as: differences in Arabic words and accents, empty words from signs, Arabic and dots in The beginning of Islam includes the absence of the extended letter in the structure of words and the negligence of the scribes of the word of revelation in writing the exact calligraphy of the Qur’an. On the other hand, issues such as prejudice and selfishness of some readers in presenting new readings, ignorance of Arabic rules, competition between readers, imposition of morphological and syntactic rules, have been the ijtihad causes of some readers in the development of readings. By referring to the historical texts of reading books, the effect of readers’ ijtihad on Islamic sciences can be clearly seen.

Problem statement: 

Numerous studies have been conducted on the subject of Islamic architecture, but this article aims to challenge the concepts of “Islamic architecture” and “Muslim architecture” and distinguish between the two. The topic that has not been addressed so far is the definition of these two religious terms within the realm of religion.
In this regard, the following questions are raised:- What is Islamic architecture?- What is Muslim architecture?- What is the difference between Islamic architecture and Muslim architecture?- Is Islamic architecture obtainable in modern times?

Understanding the reality of Islamic architecture and Muslims architecture, as well as distinguishing between these two, are the research objectives that are essential for research in this redard.

This article examines the relationships between architecture as a science and Islam in terms of their types of connection. In this context, the opinions of scholars regarding the nature of Islamic architecture were studied using available library documents, and these definitions were classified into three categories: physical, semantic, and behavioral. Since religion determines the requirements and limits of Muslim behavior and does not consider physical constraints for architecture, understanding the true nature of Islamic architecture is essential. To understand this truth, studies were conducted using inductive reasoning methods, and Shia sources were scrutinized to define a new concept of Islamic architecture as the result of implementing the correct form and adhering to religious commands without any deficiencies or excesses.

According to this definition, examples of buildings designed for Muslims are introduced in this article under the title of “Muslim architecture”. Muslim architecture is derived from incomplete interpretations, attempts, and efforts of Muslims to follow religious instructions, which are accompanied by personal tastes and understanding, prescribed laws, and ignorance, resulting in a gap compared to Islamic architecture. By studying pathological features and searching for the causes of this gap, Muslim architecture can be brought closer to Islamic architecture. To clarify this gap and its causes, the distinction between the two concepts of Islamic architecture and Muslim architecture is discussed.

From the point of view of Allameh Tabatabaei, Surah refers to collection of verses with specific purpose. This research aims to examine the characteristics of the gharaz of surah and its various functions during the interpretation of verses and surahs in Al-Mizan fi Tafsir al-Qur'an book. In this research, it was found that purpose can have multiple states or that it has different ranks and levels. Also, discovering the purpose of the surahs in the extra-surah function, the factor explaining the distinction between surahs, determining the relationship between surahs and the place of surahs in relation to each other. It is possible to examine dimensions of literary and verbal integrity of the verses of a surah and discovered the non-linear connections in the structure of the surah. Non-linear connections include the connection of objectionable sentences, judgmental connections between verses, expressing the sub-topics of a topic, and suitability of stories and Bismillah of surah with the purpose of the surah. Other function of gharaz is the interpretation of verses; in the subjects of extracting the meaning of vocabulary of verses, determining examples of verses, literary analysis of verses and investigation of difference in interpretation of similar verses in two different surahs.

Rijaʿt, which means returning to the world again, is one of the points of disagreement between Shiites and Sunnis. Of course, the issue of return is not a completely Mahdavi issue, and before and more than it is a Mahdavi issue, it is a theological issue on which Shia and Sunni scholars have conflicting views. There are strong Qur'anic evidences for the occurrence of this truth in the history of Judaism and Christianity, and the famous and correct narratives of the repetition of all the traditions and events of these two nations among the Muslims, opens the door to this truth to the Islamic society and Muslims as well. There are undeniable evidences in the hadiths of Ahl al-Sunnah about the occurrence of Return (Rijaʿt) in the end of time. By proving this fact, it becomes clear that there is an important purpose of its placement in the management system of Allah Almighty. The role of Rijaʿt in creating hope and increasing hope in the faith community in three parts: Hoping as much as possible for life, trying as much as possible to live more faithfully, and trying as much as possible to create the ground for the reappearance, tells a little about the place of Rijaʿt in the management system of Allah Almighty and the intellectual system of Ahl al-Bayt (as).

Mosque is a social institution whose effective uses and benefits rest upon the classification, organization, and factual knowledge of its various functions. However, up to the present time, the functions of mosques have been investigated in respect of what is usually termed as subject matter and the priority of their functions has not received considerable attention. Deeper insight into the large-scale functions of mosques provides a criterion for listing activities in order of priority and for accepting and rejecting new activities as a result of which activities will properly be organized and the efficiency in functions of the mosques will be increased.  The large-scale functions of mosques can be defined as the ones that serve to show the main purpose or objective of various and multiple activities of the mosques. Other functions can be categorized under the “pivotal function” and the “dependent function” which are both in line with the large-scale functions. Accordingly, the question would be this, “What are the large-scale functions of a mosque from the perspectives of the Glorious Qur’an and the Traditions?”. Drawing upon a descriptive-analytic method, and basing the research on the Quranic verses and traditions, the research has addressed the problem of the recognition of various and multiple functions of the mosques, resulting in gaining access to the following three large-scale functions of mosques: “providing for a superior social milieu”, “removing negligence and fostering the remembrance of God”, and last but not least the “enlightenment and knowledge increasing”.

The important point about religious extremism is that the problem of extremism is not only specific to the Islamic world, but also includes the followers of other divine religions. In the Qur'an, God warns the People of the Book about exaggeration and extremism and forbids it (Ma'idah, verse 77).Exaggeration and extremism in religion has taken various forms, but the worst form of exaggeration is the form that leads to polytheism. . One of the forms of polytheism among Christians was that they said that God is three while being one. One side of the wrong relationship of having a child to God has been another extreme form of Jews and Christians regarding prophets (Repentance, verse 30); Among the Abrahamic religions, Islam is a realistic and truth-oriented religion. This religion used all its efforts to prevent the repetition of what happened to other religions. Therefore, this research aims to answer some important and fundamental questions, what are the foundations of religious extremism and how can these foundations be criticized? And what do the extremists who commit heresy and commit the worst crimes against humanity throughout history in the name of Islam, what do they really know about the Quran? Is there a relationship between the Quran, the last prophet and the rise of religious extremism? Is extremism in religion and giving an extreme interpretation and image of religion and its teachings recommended in the Qur'an? And is the role of Islamic teachings in human education effective in moderating extremism?

One of the important keywords in the interpretations, especially the recent interpretations, is the key word Siyaq, along which commentators also pay attention to Sebaq. This research seeks to focus on the rule of Siyaq and compare it with the word Sebaq (with the same frequence), and clarifies the uses of these two rules and their relationship in interpretations. In this research, it has also been discussed the basics determining effects in Siyaq, types of Siyaq, the conditions for the realization of Siyaq and the dominance of Sebaq over Siyaq and the degree of influence of the rule of Siyaq in the interpretation of verses and hadiths, and by citing numerous examples, the use of Siyaq in interpretations has been explained, including these cases are discovering the meaning and intention of words and sentences, extent and narrowness of meaning, stating the order of revelation of the verses, determining whether the surahs are Meccan or Madani, criticizing interpretative traditions, etc. On the other hand, the increasing use of Siyaq in some interpretations shows the importance of this rule and the efforts of commentators to use that rule to discover the meanings of the verses. According to some commentators, Siyaq in conflict with the Sebaq, the Siyaq is precedent, and in conflict with the hadith Ma’thur (حدیث ماثور), the Siyaq is precedent.

The discussion about how to collect and compilation the Holy Quran in the era of the Prophet (pbuh) is one of the important topics of Quranic sciences. Richard Bell is an English orientalist who has expressed his opinions in this regard from the perspective of his studies, opinions and beliefs. In his research, he did not consider the writing and compilation of the Qur'an complete during the time of the Holy Prophet; and he considers the reasons for this to be: the lack of writing of the Qur’an in Mecca, the forgetting of the Prophet, the failure to place all the verses in the surahs, and the formation of the core of the surahs during the era of the Prophet (pbuh). Bell considers the first compilation of the Qur'an to be related to the era of Uthman. This is despite the fact that after evaluating his reasons, it becomes clear that his arguments are not complete and according to the evidence of the Qur'an, they may have been compiled during the time of the Messenger of Allah (pbuh). Considering the special research methods of Orientalists, Bell's opinions are different from Islamic studies and sources due to having a biased view, or one-sided reliance on Sunni sources and selective use of historical texts, and can be seriously criticized.

Seyyed Abu al-Fadl Burqaʻi (1287-1372) was one of the contemporary clerics and Qur'an scholars. In the first half of his life, until around the age of 45, he held Shia beliefs, but gradually began to criticize and refute all Shia beliefs. He does not accept Shia Imamate or the infallibility of prophets and the household (AS) of the Prophet (PBUH). He does not consider Amir al-Mu'minin Ali (AS) as a divine caliph and does not believe in the Imamate of the household (AS) of the Prophet (PBUH). In general, he criticizes all Shia beliefs. One of Burqai’s views is the criticism of the issue of pilgrimage. In this regard, he wrote a book called "Abundant Myths in Pilgrimage to Graves" and considered all pilgrimages as myths and superstitious. The present study examined the accuracy and validity of Burqai's views on the issue of pilgrimage. The method of collecting data was library-based, and the research method was descriptive-analytical. Upon inspection, it became clear that Burqai's statements and claims about the issue of pilgrimage are not correct, and he refers to some verses and traditions to prove his claim, while ignoring others.

From a long time until now, one of the methods of fighting against the Holy Quran has been to spread doubts against this divine book, and in this regard, the opponents have not spared any effort. Among these doubts, the superstition of the scientific data of the Holy Quran, which has been repeatedly raised by the opponents. According to them, the root of the scientific propositions of the Quran should be sought in the superstitious and false beliefs of the past, which the Prophet (PBUH) borrowed from the past and the scientific-cultural environment of his age. In this context, recently a book entitled "Criticism of the Qur'an" written by a person named Saha was published, and in order to achieve this goal, the author has put forward the claim that some scientific material in the Holy Qur'an is derived from some superstition in order to achieve this goal. And it is old wrong. He has made great efforts to connect the scientific statements of the Quran with the scientific opinions of the ancient world and old superstitions in every possible way. The current research, which was carried out by a descriptive-analytical method with a critical orientation and based on library sources, aims to investigate this claim and criticize it, and tries to establish the relationship between the scientific propositions of the Qur'an by conducting a comprehensive research on a number of these doubts. and explain the scientific opinions of the ancient world.