محمدعلی رضایی اصفهانی

Translating the Quran into English is the duty of specialists in the English language, culture, and Islamic studies to convey the knowledge of the Quran and the guidance of the Ahl al-Bayt (a) within this divine eternal miracle for truth seekers. Knowing and using an appropriate translation to convey the pure knowledge of the Quran is essential. Therefore, this research attempts a study and analysis of four famous English translations of the Quran by George Sale, Pickthall, Arberry, and Qarai in a comparative manner -focusing on style, vocabulary, grammar, and tafsīr- to analyze the strengths and weaknesses of each and help readers gain a deeper insight into choosing the desired translation. This study reveals that in addition to weaknesses in style, word translation, and phrases, Sale and Pickthall’s translations utilize an old prose style that does not seem suitable for the Quranic text; Arberry’s translation suffers from weaknesses in grammatical structure, vocabulary, and conveying meanings. Compared to the three mentioned translations, Qarai’s phrase-by-phrase translation stands out as the best translation in terms of style, structure, vocabulary, accuracy, and attention to exegetical points. Those interested in translating the Quran into foreign languages must be proficient in both the source and target languages to accurately convey the sublime teachings of the Quran.

In this article, we will discuss the different methods and approaches in teaching interpretation and Quranic sciences at the scientific seminary in Qom over the past century. In addition to the analysis and historical study of the subject, we also point out the new approaches and their gradual integration. After the revival of the scientific seminary in Qom about 80 years ago, the interpretation of the Holy Quran was revived by the prominent scholar Ayatollah Sayyid Muhammad Husayn Tabatabai, leading to the writing of the book "Tafsir al-Mizan" and the training of contemporary interpreters, as well as the writing of many books and interpretive collections. Furthermore, for nearly fifty years, with the teachings of Ayatollah Mohammad Hadi Ma'rifat, Quranic sciences flourished in the seminary of Qom, resulting in the writing of the book "Introduction to Quranic Sciences" and the education of contemporary scholars in Quranic sciences, along with the writing of many books in this field. Additionally, besides all these matters, various other areas of Quranic sciences such as recitation and memorization were individually pursued by individuals themselves. However, after the victory of the Islamic Revolution in 1979 (1357 AH), the traditional teaching of Quranic interpretation and its sciences gradually changed. In the scientific seminary in Qom, courses in Quranic interpretation and its sciences were gradually included as side courses for students. Special centers were then established for interpreting and memorizing the Holy Quran, with their teaching taking on a structured form. As this growing process continued, new branches and fields emerged in the field of Quranic sciences, greatly impacting the teaching and writing of Quranic books. Continuing this growing movement, interdisciplinary studies between the Quran and other sciences, orientalists, semantic and semiotic subjects, interpretation, and the language of the Quran proliferated. New lessons, branches, and centers were established in this field where teaching methods and interdisciplinary research were explored, resulting in the writing of many valuable specialized interpretive collections in the scientific seminary of Qom.

The current relevance of Islam as a vital resource for identity development and global civilization is highlighted by the interplay of religious and Quranic knowledge on one side, and the reproduction of texts with secular perspectives—often conflicting with religious and monotheistic principles—in the humanities within Islamic nations on the other. This dynamic has elevated the importance of "method and methodology," particularly in the context of producing knowledge in the humanities. Despite significant efforts in the methodological aspects of psychological research, challenges remain. This study employs an interdisciplinary approach grounded in the Quran, aiming to innovate through a meta-synthesis method while critically assessing existing methodologies. The research utilizes meta-synthesis (systematic qualitative review) to evaluate the outcomes and insights of prior studies. Initially, it presents methodological insights derived from Quran-based psychological research within a framework that delineates both similarities and differences. Existing literature in this area is revisited, leading to the proposal of an improved method that leverages the strengths and addresses the weaknesses of current practices. The findings reveal a foundational methodology for analyzing psychological verses, which, through deep contemplation and meaning exploration, can enhance psychological knowledge. Ultimately, a holistic view of revealed texts—employing a timeless, universal, and inclusive approach—can extract psychological insights from the Quran while methodologically integrating Quranic wisdom with psychological sciences, focusing on applied skills to foster knowledge and understanding through an interdisciplinary lens.

Quranic exegesis commenced in the early days of Islam under the guidance of the Prophet Mohammad (P) and continued through the traditions of the Ahl al-Bayt (A.S.). Over the course of fourteen centuries, scholars and interpretations emerged with various methodologies and perspectives, often accompanied by innovation. In the past century, within the Qom Seminary, Shia scholars and Quranic scholars have introduced significant innovations in the field of exegesis, particularly over the past eighty years with the efforts of Ayatollah Sayyid Mohammad Hussein Tabatabai. These innovations encompassed diverse methodologies, new perspectives, and innovative content. The valuable outcomes of these works have led to new interpretive activities, fields, and academic centers in this domain. This article examines the most important innovations in these areas over the last century within the Qom Seminary, employing a descriptive historical analysis method alongside field studies by the researcher.

Faith education is the most important aspect of religious upbringing, serving as the foundation for other dimensions of human education. Adolescence is the most challenging and crucial stage of faith education, as it is during this stage that individuals reach levels of intellectual maturity where they consciously and independently choose their beliefs. Therefore, it is essential to consider the specific foundations and principles of adolescent faith education in order to derive an appropriate model for it. This research aims to elucidate the foundations and principles of adolescent faith education from the perspective of Islam. The method employed in this study is qualitative content analysis based on library sources. According to the research conducted, the power of reasoning and thought in adolescents, differences and cognitive changes in adolescents, the innate nature of adolescent theology, adolescent autonomy in belief selection, and the influence of circumstances on adolescents are the most important specific foundations of adolescent faith education. Based on these foundations, the principles of utilizing adolescent reasoning, respecting adolescent differences and varying degrees of faith, the principle of admonition over proof, the principle of refraining from imposing beliefs, and the principle of managing circumstances are the most important principles of adolescent faith education.

This article is formulated to address the question of what are the correct methods or methodologies for interpreting management principles from the Quran, and whether it is possible to propose a new and correct method for accessing the serious intention of divine management. So far, various methods have been proposed for extracting, deducing, and interpreting management points and indications among general interpretations and through various approaches. Practical approaches for analyzing managerial verses of the Quran are presented in the form of a managerial perspective on divine verses, and discovering the systems and managerial theories of the Quran, which can be presented in sequential, thematic, interdisciplinary, and comparative methods. In this paper, using a descriptive-analytical method based on the foundation of revelation as a rational and strategic act, and considering the 4-faceted nature of approaches and directions in revealing verses, the terminologies and phrases of the verses and chapters are explained in a devotional-analytical and systemic-network manner. Based on this network, a set of managerial concepts and propositions is formed, and the relationships between concepts and propositions are discovered, ultimately extracting the meanings, purposes, and rationales of managerial verses.

The human sciences, which include vast disciplines including social science, political science, economics, education, and other sciences, have generally been translated from the West to the East in the last hundred years and become very popular in Eastern academic institutions. Muslim thinkers have searched for the transformation, rebuilding, and localization of these sciences and the creation of Islamic humanities, especially the Qur’anic sciences. Ayatollah Muhammad Taqi Misbah Yazdi was interested in changing the foundations, goals, and principles of Islamic humanities. Likewise, Imam Khamenei proposed the theory of establishing the human sciences on the basis of the Holy Qur’an. Of course, some Muslim experts, such as Ayatollah Javadi Amuli and Dr. Golshani consider all sciences to be Islamic. It is obvious that each of these opinions has its foundations, reasons, and additional components. In this article, we will analyze these opinions in a descriptive and analytical manner, and sometimes we will criticize some of them.

The Interpretation of the Quran has been a focal point of attention for Muslims and even non-Muslims from the time of its revelation until the present day. Various methods and approaches have been employed by Quranic scholars. One significant approach is scientific interpretation, which, given the advancements in sciences and increasing discoveries, holds special importance in the present era. The Indian subcontinent, home to the largest Muslim population in the world and hosting a wealth of Quranic scholarship, deserves considerable attention in examining scientific interpretation, a field that has received comparatively less scrutiny. Scientific interpretation in the Indian subcontinent has experienced notable ups and downs. This paper, employing a descriptive-analytical method and relying on library sources, seeks to address the question: What are the most significant weaknesses of the scientific interpretation movement in the Indian subcontinent? The findings of this research suggest that while scientific interpretation in the Indian subcontinent has its strengths, it also carries certain weaknesses. These weaknesses include the use of unsubstantiated scientific opinions in interpretation, imposing scientific views on the Quran, attempting to extract all sciences from the Quran, restricting the meanings of the Quran, neglecting the accurate meanings of Quranic vocabulary, overlooking context, conflicting with established and certain tradition, diminishing the Quran's guiding purpose, and critiquing predecessors. The failure to observe necessary conditions for scientific interpretation and the reliance on incorrect foundations have contributed to these shortcomings..

A comparative or comparative interpretation of the verse "The disbelievers are disobedient and strive against the great jihad" (Furqan / 52), which examines the views of the commentators on the verse of the great jihad, is the main issue of this research; Since the views of the commentators of the two sects on the interpretation of this verse do not differ significantly from each other, their views can be considered complementary. According to the interpretations of the two parties, jihad in the verses of Makkah means any effort, effort and struggle. Also, since the pronoun goes back to the word "beh", such as "the infidelschr('39') falat", "great jihad" means opposing the demands of the enemies and avoiding their obedience, which can be pursued and implemented in various civilian areas. From the interpretation of the word "Kabira", things such as determining why the Great Jihad is registered for this type of jihad, the meaning of the Great Jihad, how it is done and its characteristics can be obtained. In this research, intra-Quranic thematic research methods and comparative studies have been used to achieve the goal. The purpose of this study is, firstly, to examine the views of the commentators of the two sects on the issue of standing against the enemies under the title of Great Jihad and to show their lack of serious opposition to this issue. Action to be taken.

In addition to the general challenges in Hadith studies, reports of battles face specific challenges as well. One of these challenges is the validation of such narrations, as in many cases, certain narrations have been matched with events but later proven to be inaccurate. Na'mani (d. 360 AH) has narrated a hadith in his book “Al-Ghaybah (Occultation)” that refers to some end-time events and signs of the emergence of the Mahdi, including narration on a war in which Azerbaijan and Armenia are involved. Since this book is an ancient hadith source and is considered an authentic reference, the question arises as to whether this narration is reliable. Does its correlation with the Karabakh conflict provide sufficient justification? And is the Karabakh war considered a sign of the Mahdi's emergence? This paper, through examining and analyzing topics such as the validation of suspended narrations, the position of the Ka'bah al-Ahbar’s narrations, the validation of singular reports in battles, the application of Azerbaijan in narrations, the discrepancy between the narration's content and the field realities, and the necessity of differentiating the characteristics of the occultation era from the signs of the Mahdi's emergence, concludes that the mentioned narration lacks authenticity in terms of its chain of transmission and does not correspond to the field realities of the Karabakh conflict.

Semiotics is the science that studies sign systems such as languages. The Holy Quran is also considered a collection of linguistic signs and is examined from this perspective. Communication models are one of the important pillars of linguistic analysis. Jacobsen's communication model is one of the models in the field of semiotics. In this communication model, language maps are examined based on the main elements of communication. In this research, the word "Ayeh" in the Qur'an is analyzed in the examples of aphasic, psychic, miraculous, and linguistic signs in the form of the Jacobsen communication model, and its implications are extracted. The sender must use signs to communicate with the receiver. Signs also have meanings that are connected to each other in terms of communication. Examining the linguistic functions of the word "Ayeh" in various instances by using Jacobsen's communication model in semiotics proves common features such as having the occult aspect, reflection, and common referential function for cryptography

Maaref Publishing is responsible for publishing commentary textbooks in Iranian universities. So far, these books have been compiled around famous verses, but the textbook has not been written on the axis of "education”. The aim of the research is to analyze the educational interpretation in Islamic education courses by looking at its methodology, principles and rules

  In this research with descriptive-analytical method according to the educational needs of students in the fields of knowledge, instinct, ethics and behavior on the one hand and looking at the methodology, principles and rules of thematic interpretation of education, on the other hand, the need for this compilation will be shown.

Based on the research finding, in writing educational commentary following factors are considered:  general methods of interpretation, as well as specific methods of educational interpretation such as: explaining verses with regard to the educational process, employing educational sciences to explain verses, paying attention to the educational dimension of the Qur'an in interpretive statements, theorizing Education based on the Qur'an and the need to pay attention to the general principles of interpretation, as well as the specific principles of educational interpretation such as: the existence of educational teachings in the Qur'an, attention to the principle of cultivation and education before education, comprehensiveness of the Qur'an to education and its attention to all human dimensions, harmony The Qur'an with human nature, paying attention to the educational models presented in the Qur'an and using different epistemological tools in understanding education, and considering the general rules of interpretation such as: Ayatollah Maa'refat womb rule, the necessity of writing this interpretation for students, especially science students Reveals training.

One of the trends in the interpretation of the Holy Quran is the Egyptian New Mu’tazilite trend or literary interpretation, which, according to the specialization of an exegete or his personal interest, basically explores the literary sciences in the Quran, such as morphology, syntax, vocabulary, and rhetoric, and relying on these literary sciences analyze the verses of the Quran and interpret the Quran. Literary interpretation has gone through significant changes and evolutions and has finally flourished and evolved in the new era. This trend, which started with the appearance of Taha Hussein in Egypt, was continued by Amin Khauli and his student Bint al-Shati and reached its peak in the thoughts of Nasr Hamid Abu Zayd. The first goal of these interpretations is the pure literary understanding of the Quran without any preconditions. For this interpretative tendency, indicative elements such as a systematic look at the verses, lack of synonyms, precedence of the Quran over literary rules, respect for the culture of the descent era, opposition to scientific interpretation in a special sense, etc. have mentioned a new identity. In this article, an attempt is made to analyze and explain in detail the function of each element in the interpretation of the Holy Quran with a library study and descriptive-analytical method.

Many thinkers believe that basing the Quran and new and up-to-date interpretations of it is a way to respond to new issues and preserve religious values and beliefs. Many commentaries were written with this concern, among them, some endeavored to use the basics of the social approach, and some did the interpretation regardless of the specific rules and basics of this approach, the latter considered them as social commentators; in this article, a comparative analysis is done. We provide two interpretations with a social approach. In this article, we have examined the compatibility of the two interpretations of “Min-Huda al-Quran” and “Al-Kashif” with the basics of the social approach (eliminating doubts from the Islamic face, proving the ability of the Quran to respond to the social requirements of the time with an educational-guidance point of view). , and the result obtained from the analysis of these two interpretations shows that the interpretation of Min Hadi al-Quran - Tafsir Hidayat - as the name of the commentary suggests, is an attempt to respond to the issues of the day by considering the aspect of education and guidance more than other categories, and the late Mughniyyah in Tafsir Kashif, by using the interpretations and sayings of the predecessors, seeks to discover the meaning of the verse and adapt it to the needs of the society today

The title of Great Jihad is mentioned in verse 52 of Surah Al-Furqan. Due to the Meccan nature of Surah Al-Furqan and the context of the verses of Makki, the Great Jihad is a civilian strategy to confront enemies and protect Islamic society from any invasion and civilian domination. Extracting the foundations and principles of the Great Jihad from the Holy Quran is something that has not been properly studied so far, and the present article tries to eliminate this shortcoming. In this research, the basis is the foundations of the legitimacy of the great jihad on which this type of jihad is built. What is meant by the principle is the framework for the implementation of the Great Jihad. Civilian struggle by the Qur'an, confrontation with doubts, divine test for recognizing the Mujahideen, and fighting against falsehood are the special principles of the Great Jihad and the belief in the existence of an intellectual enemy, soft struggle against the enemies, and having a jihadist spirit are its specific principles. These findings, extracted from the teachings of the Holy Qur'an, indicate that the Holy Qur'an, with its approach of disobedience to infidels, should be the tool of great jihad. The Mujahideen in the civilian arena must take steps to fight the enemies, extract, and formulate the ideas needed by the Islamic society. The method used in this research to achieve the desired is the method of intra-Quranic thematic research and comparative study between interpretations.

One of the theological topics that has always been of interest to Muslim Quran scholars and has been specially analyzed and studied in recent years is "pluralism" or "religious pluralism". Some contemporary religious modernists, such as Abdul Karim Soroush, have cited some verses of the Holy Qur'an in which the straight path is mentioned in indefinite form, and have considered it as a reason for the multiplicity of the straight path and have claimed religious pluralism. Among the verses that have been cited are: “Indeed, you are on a straight path” (Zukhruf / 43), ”on a straight path” (Yasin / 4), “and guided him to a straight path” (Fath / 2), “and guides you to a straight path” (Nahl / 121) which in the first three verses, guidance on the straight path, is related to the Holy Prophet (PBUH) and in the fourth verse, is related to the prophet Ibrahim (AS).The approach of the present article, which is organized by descriptive-analytical method, using the opinions of Quranic commentators and thinkers, especially Allameh Tabatabai, considers the mentioned verses as a reason for regarding, valuing and respecting to the straight path and rejects the citation of these verses on religious pluralism. The path to happiness and the religion of truth is considered to be the religion of Islam, which solely contains the Straight Path.

Although the holy Quran banned a special types of habs (Arabic: حبس literally means to prevent, restrain) and waqf (Arabic: وقف) being at the age of ignorance (period of jahiliyyah; pre-Islamic period) but it has encouraged to do good (being generous) like waqf with titles such as charity funds, an interest free loan (Arabic: قرض الحسنه qarz hasan), doing good to others (beneficence), philanthropy, infaq (Arabic: إنفاق i.e. ensuring the subsistence of the poor and needy ones among people, specifically the kinsmen by means of providing them with monetary or sustenance aids) and penning. The establishment of the term “waqf” after the stage of establishment (Arabic: تشریع al-tashri') indicates its semantic reality. In this regard the indication of a verse of the holy Quran or verses which have the semantic correlation with the concept of waqf is an issue which is propounded in waqf debate. Although most researchers have explicated this matter that waqf is within the general Quranic titles such as beneficence and philanthropies but some Quran exegetes with observing two traditions related to the waqf of two companions named Abu Talha Ansari and Abu Dehdah Ansari under the verse 92 (the verse of philanthropy) of al-Imran (Arabic: آل عمران) and the verse 245 of al-Baqarah (Arabic: بقره) and the verses of 11 and 18 (the verse of an interest free loan) of al-Hadid (Arabic: حدید) believe that that these verses specially connect to the Islamic legal waqf. This paper has been formed in the descriptive- analytic method and is going to study these two exegetic traditions based on rijali and fiqh al-hadith criteria and also to examine how these two traditions relate to the mentioned verses.

In the last century, Muslim scholars have paid attention to the scientific authority of the Holy Qur’an. There are so many scientific facts in the Holy Qur’an and the traditions of the Holy Prophet. It is also not hidden that some ancient researchers, such as: Al-Ghazali, Mulla Sadra, and Al-Fayd Al-Kashani, have explained some aspects of this subject, and in contemporary era, some scholars such as Ayatollah Khomeini, Imam Khamenei and Sheikh Javadi Amoli provided theories on this subject. In this study, fifteen concepts and usages used by the above –mentioned scholars is discussed. Among these scholars, Imam Khamenei interpreted the scientific authority of the Qur’an in the sense of referring to it and making Quran a ruler in the course of political, social, scientific and other aspects of life. The method used in this study is the descriptive analytical approach, criticizing and reviewing some of the main theories in this field

The current article is organized to examine how the theory of the “Spirit of the Quran” affects the evaluation of monotheistic narrations. To achieve this purpose, first, the necessity of validating the content of narrations is explained, and after explaining the theory of “Spirit of the Quran” and the necessity of adding this criterion to other validation criteria, examples of monotheistic narrations are presented to the “Spirit of the Quran” criterion and its validity were benchmarked. This research, with the analytical-comparative method and its data collection in a library method, claims that one of the most important methods of using the monotheistic teachings of the Quran and playing its central role compared to other teachings is the measurement of the strategies of the Quran. The result of this research is the validation and refinement of heterogeneous monotheistic hadiths with the criterion of the “Spirit of the Quran” and the demarcation with the view that, stagnation on the primitive emergence of words, separates words and the “Spirit of the Quran.”

The Holy Quran is the last divine book that was revealed to guide the world by the seal of Prophet Muhammad (P). According to Infallible Figures (A.S), the Quran has a beautiful exterior and a very deep interior. Due to its interiority, the Quran has freshness in every period and time. Quran is a book that anyone who adheres to it will be guided to happiness and whoever avoids it will go astray. The country’s higher education system in Iran is one of the most important, role-playing and influential centers in the field of training young people and future managers of the country. This research seeks to examine the quantitative position of the Quran among the disciplines of study of the country’s higher education system, focusing on the Ministry of Science, Research and Technology, and it has been tried to use authentic documents and library studies and the use of computer networks and Diagrams and summary and descriptive-analytical and sometimes critical analysis to achieve accurately and close to real results. The conducted studies show that forty years have passed since the victory of the glorious Islamic revolution in Iran, even though the presence of the Quran in the country’s higher education system is more than before the revolution, the Holy Quran still does not have a proper and worthy position among the academic disciplines of the country’s higher education system, and it is far from what is expected. Therefore, to reach the high position of the Holy Quran in the higher education system, there is a need for more and special attention and planning from the relevant authorities

Human reading of the teachings of the Holy Quran has a long history. In this regard, the author of the book Critique of the Qur'an, using the post-traditional human approach, sought to deny freedom of expression in the Qur'an. According to her point of view, by reading the lack of freedom of expression in the Holy Quran, she seeks to prove weakness and error in the Holy Quran. The purpose of this study is to critique the view of the author of the book Critique of the Qur'an in denying freedom of expression in the Holy Qur'an.

The present study is a descriptive-analytical method with a critical aspect based on library resources and discourse separation.

By being in the postmodern world and using liberal discourse based on human-centered theoretical foundations with the components of self-founded reason, individualism, law and relying on the Universal Declaration of Human Rights, Suha tried to deny freedom of expression in the Holy Quran.

Suha, by combining the discourses and not separating the components of the two post-traditional discourses and the discourse of Islam, in addition to the same understanding of the concept of freedom in discourses, has erred in a way that leads to his conclusion in the absence of freedom of expression in the Holy Quran.

The title of Great Jihad is mentioned in verse 52 of Surah Al-Furqan. Reaching the meaning of "infidels" in the verse of the Great Jihad has been the main issue of this research; Because this verse commands not to follow them in the path of great jihad.The purpose of this study, while examining the views of the commentators of the two sects in explaining the concept of infidel, is to present the results of the research to the officials of the Islamic community. According to the findings of this study, "infidel" in the verse of the Great Jihad in the general sense of "active enemy against the interests of the Islamic society" and includes the following individuals and groups:The polytheists, the infidels of the Book, the opponents, the hypocrites, the apostates, the heretics and the military infidels. As a result, the officials of the Islamic society are obliged to plan and carry out affairs only by relying on the resources of their religious community with the approach of the Great Jihad. The method used in this research to achieve the desired is the method of intra-Quranic thematic research and comparative study between Shiite and Sunni interpretations.