مقالات رزومه دکتر مریم قبادی

The semantic range of fazl and its derivatives, as one of the most used words in the Holy Quran - which is used more than 90 times in different verses - is very wide. Among them, the meanings presented in the interpretations in verse 34 of Surah Nisaa have been the origin of raising serious questions in this field. In this article, by using the model of historical semantics, while examining the process of changes in the semantic field of this word through 40 interpretations from the first interpretive works to the contemporary era, the author has tried to compare and analyze this information and data and determine the degree of their convergence and divergence. To provide the context of a critical typology and by relying on in-textual clues, such as: literal meaning, context and other verses, to provide the context to achieve the correct meaning of this word. The results of the investigations show that the use of fazl in this verse is mostly related to material affairs and dependent on human efforts and is not an inherent privilege for men.

In this research we study the explanation of educational program of the Quran and Hadith studies in the academic education system of Iran. For this purpose, we have investigated the occurrence and changes in this academic system between 1986 to 2016, based on the analysis of curriculum documents approved by the Supreme Planning Council of the Ministry of Science, Research and Technology (ATF). The results of this research show that in the first decade of formation of the academic system of Qur'an and Hadith studies, the educational basic goal was "training human resources and agents familiar with Islamic teachings", with the attitude that the development in the field of islamic studies is achieved in “seminaries”, not universities. Consequently, the emphasis on deriving the "Teachings of the Quran and Hadith" has caused the dominant orientation in academic education to be towards public functions and away from scientific elitism and specialization.

The purpose of this study was to investigate the capabilities and competencies of graduates of the Quranic sciences and tradition major.

For this purpose, the model of Sharepour et al.’s (2001) questionnairehas been used in a descriptive-analytical manner.   The survey was conducted through an online questionnaire system and 212 questionnaires were analyzed. At first, the fitting of the model was confirmed by AMOS 24 software in two dimensions of "attitude and lifestyle" and "literacy and professional skills". Then the data were analyzed by SPSS 24 software in descriptive method (frequency and percentage) and inferential method( Chi-Square and Friedman test).

The findings show that the  analyzed sample in this study, that more than 86% of it  included graduate students, in the two components of "specialized literacy" and "familiarity with institutions and scientific personalities" require a  particular attention. They do not consider the role of university to be effective in creating academic identity, cultural understanding, and developing basic foreign language and information technology skills, but they believe  education in that field is helpful in their career success.

The Quranic sciences and tradition major requires to be reviewed in order to create the capabilities and competencies of the graduates in different dimensions.

The advent and formation of theQuranic text has reached new horizons and proportions in the light of confessional and non-confessional studies. In addition to theosophical aspects, the notion of “distortion of Qur’an” has historical aspects which have been neglected in studies of the subject due to theosophical predominance. Most studies on distortion have focused on opposing the distortability of the Qur'an from various perspectives, rational, narrative and consensus on the immunity of the Qur'an from distortion. Although recent valuable research has been carried out on the analysis of documents related to distortion, no independent article has been collected specifically on the relationship between the idea of distortion and the lack of collection of the Qur'an at the time of the Prophet. The first and most basic hypothesis of distortion is the scattering of the Qur'an following the death of the Holy Prophet, which was first shaped in the form of hadiths and over time became an idea. Although these hadiths were not called distortions; however, their content undoubtedly provided the basis for other claims. Later, a number of hadiths on distortion were made and dealt with. This study seeks to demonstrate that after the demise of the Holy Prophet and before the emergence of Islamic sects, foundations for the thought of distortion had been laid, which explains how, on the one hand, through ignoring the considerable number of hadiths pointing out that collection, collation, and codification of the Qur’an was supervised and managed by the Holy Prophet, it is maintained that the Qur’an was not collected at the time of the Prophet, and on the other hand, the collection of the Qur’an by the caliphs is portrayed as the only factual alternative. This article, with a critical approach to the issue of distortion from this angle, while emphasizing the robustness of the reasons for collecting the Qur'an during the Holy Prophet’s life, evaluates the evidences of distortion believers. It focuses on the hadiths: “collection of the Qur'an by the caliphs”, “Ali’s Mus'haf” with emphasis on its difference with the existing Qur'an, "differentiations in readings" and “terms on what God has sent down” and attempts to highlight the weakness, non-rigorur and instability of the idea of distortion. Scholars, in their critique to the collection of the Qur'an by the caliphs implicitly or explicitly, while considering that leaving the Qur'an scattered by the missionary as irrational (Mousavi, 1995, 28; Milani, 1417 AH, 55; Darvaze, 1/86; 63 and 64) have considered it in conflict with the Qur'an as a miracle. In addition, the implication of rival hadiths and reports (assuming they are true without any evidence for being false) is also an incomplete or interpretable reason to support the claim of the distortion believers (Boroujerdi, 1415 AH, 482). In addition, it should be added that the design and processing of the Qur'an after the Holy Prophet can be analyzed and evaluated in line with the role of rulers in overlooking and establishing. (See: Poster, 1379, pp. 449-448). Importantly, for Muslims, regardless of their sects and ideology, the only thing that they have in common or more precisely are in consensus is the authenticity of the Qur'an. Companions and followers, eyewitnesses of the revelation of the Qur'an to the Prophet (PBUH) ‍ and witnesses of the frequency and quotation of the Qur'an, based on people hearings and notes, were so numerous that not the slightest change or modification in the text of the Qur'an is hidden from their keen eyes. Emphasizing the collection of the Qur’an at the time of the Holy Prophet through criticizing the documentation of the collection of the Qur’an by caliphs, this study regards the belief in the distortion as the consequence of accepting that the Qur’an was not collected during the Holy Prophet, and sees all this as accounted for by the role played by rulers in accessions and depositions

One of the downfalls in marriage, which happens for both men and women and leads to serious crisis, is noshuz (recalcitrance). The verses 34 and 128 of Surah al-Nisa’ have dealt with this social problem, suggesting the way of confronting it and proposing the remedy for it consistent with the status and role of each one of men and women in family life. The different remedy proposed in the mentioned verses in facing the noshuz (recalcitrance) of men and women has been open to serious debates that has raised critiques or at least questions concerning them. In this article the meaning, causes, results and status of noshuz has been discussed and the reason for the flaws seen in various interpretations of these verses have been considered the neglecting in distinguishing between the meaning and the denotation of noshuz. According to this study the noshuz of both men and women are identical and the practical difference in confronting them rises from the living characteristics of each. In addition, this article, mentioning two different approaches to the issue, has tried to recollect evidence in support of the second approach from the memory of the traditional and Quranic culture.