farzaneh rohani mashhadi

Considering the role of constructive dialogue in improving human relations on the one hand and the role of prophets in religious attitudes on the other hand, the purpose of this research is to extract the pattern of human dialogues of prophets in the Holy Quran. For this purpose, for the methodical study and analysis of the dialogue verses of the prophets, association rules are used, which is one of the methods and algorithms in the science of computational data mining. Using this algorithm, it is possible to analyze the conditions governing the dialogue based on the way the features of the dialogue come together. In this research, first, a data set of human dialogues of prophets and effective criteria and characteristics in each of the dialogues was prepared. This dataset has been made available on the website of Shahid Beheshti University. Then, by analyzing the data with the method of associational rules, the dialogue pattern of the prophets was extracted. The findings of the research show that, in total, the Holy Quran has 591 verses dedicated to the human dialogue of the prophets, which can be divided into 160 separate dialogues. By determining the influential features in a dialogue and extracting these features for all the human dialogues of the prophets, the pattern of the dialogue of the prophets was presented by 15 rules. For example, one of the rules is as follows: if the prophets are the initiators of the dialogue in the first party and the topic of discussion is religious, then with a 58% certainty, the dialogue method of the prophets is interrogative, and with a 55% certainty, the dialogue is long. Also, with a 90% certainty, the speaker's condition is in the original form. Also, it was found that 73% of the verses of the human dialogue of the prophets are located in the Maccian surahs and most of these verses have emphasis.

This article argues that the Holy Qur’an is not in line with any of the three common beliefs about God's intervention in nature, including evolutionism, creationism, and intelligent design, and instead proposes a fourth approach and refers to it as the pleroma design. The pleroma design theory posits that God directly intervenes in the creation of life, while at the same time allowing evolutionary changes with the mechanism of natural selection. This theory provides an explanation that is both metaphysical and empirical in a way that is not contradicting. Unlike creationism, the pleroma design theory is unique in aligning with theological and philosophical principles without denying the evolution theory as the main contemporary scientific paradigm. It is also not committed to the naturalistic requirements imposed by evolutionists or relying on scientific and experimental evidence or pseudoscientific explanations advocated by intelligent design proponents. Ultimately, the theory of pleroma design illustrates that from one point of view, there is at the very least a complementary relationship between science and religion rather than conflict, and the other view would point to a compatible relationship between science and religion.

The peresent study aims to address the issue of how occasions of revelation (asbāb al-nuzūl) affect the understanding of the Qur’an. It also provides a basis for evaluating the impact of cultural studies on Qur’anic comprehension in prospective research. To accomplish this objective, the narratives of occasions of revelation were collected from three well-known resources, regardless of their documental and textual credibility, and their role in understanding the relevant verses was quantitatively and qualitatively evaluated. Consequently, twelve qualitative roles were identified and each narration was quantitatively assessed with a score ranging from zero to three. Statistical analysis of the data revealed that 10% of the entire Qur’anic verses have occasions of revelation in the mentioned sources. About 10% of the studied verses (1% of the Qur'an) are completely dependent on the occasions of revelation to be understood, according to the evaluation method and assumptions of the survey. In 72% of the verses (7% of the Qur'an), the occasions of revelation have an impact on a better understanding of the verse, even though in the first encounter the verse has a customary appearance and no ambiguity. Likewise, 8% of the occasions of revelation examined have no impact on the understanding of the verse. Thus, the role of the occasions of revelation on the apparent meanings of the verses, although undeniable, does not create a significant dependency, since the impact of most of these narrations (82%) is as much as a slight improvement in the initial understanding of the verse (scores 1 and 2), so that the occasions of revelation is not the sole means of achieving a secondary understanding of the verse.

In humanities studies, researchers use Qur’anic verses as a data source for various purposes. Sometimes, from a religious perspective, they consider the Qur’an as the most important source of research and believe that the Qur’an as a heavenly book contains instructions that provide a kind of lifestyle to guide people to happiness and salvation in this world and the hereafter. Therefore, they refer to the Qur’an as a divine source and try to obtain their foundations and frameworks from the Qur’an and accommodate their solutions and ideas with it. Another group believes that humanities should be extracted from the Qur’an, and they speak of Qur’an-based humanities. In any case, considering the importance of the text of the Qur’an for conducting human sciences studies, the purpose of this research is to facilitate the first step of such researches; It means, firstly, to extract all the verses needed for studying human relations from the Qur'an; Secondly, by determining the basic characteristics of human relations, it provides the possibility of categorizing and listing these verses in various ways, according to the goals of the researcher.
In the current research, the verses of the Qur’an were examined one by one with the descriptive-analytical method, and with the help of several contemporary commentaries, the verses that contained mutual human relations were extracted and recorded as a row in an Excel file; Also, the basic characteristics of these relationships, such as the first party and the second party, the type, the Qur’anic recommendations in this type and the basic areas with six titles (religious, social, family, economic, political and scientific), have been determined for each relationship. As a result, all the verses containing human relations have been counted and ten characteristics have been identified for these verses.
As a result, 2295 verses were extracted from all the verses of the Holy Qur’an, in a form of dataset, which contain 3586 relationships. Researchers who want to do research in the Qur'an from various legal, ethical, political, economic, educational, and other aspects will find all the verses they want by using this dataset. In this article, this dataset - archived on Shahid Beheshti University's website - is introduced as a form of information service.
More than one-third of the verses of the Qur'an speak of mutual human relations, and these relations have an amazing variety, so that the possibility of interdisciplinary study of the Qur’an and human sciences is available in all its main branches.

Some religious modernists believe that correct and scientific comprehension of the Qur’an is merely provided through historical and cultural study of the context of revelation time. Others, on the other hand, advocate that knowing interior and connected evidence suffices for Qur’an comprehension. Further, they say that exterior and unconnected evidence such as cultural and historical studies can have little effect on Qur’an comprehension. These various attitudes made us research them and represent a model to assess the dependency of Qur’an comprehension on cultural and historical conditions of revelation time. The present study examined works of scholars in this field such as Nasr Hamid Abu Zayd, Khorramshahi, and Tabatabaei through a descriptive and analytical method. Then, a model was recommended to evaluate the dependence of understanding of the Qur’an on the cultural and historical conditions of revelation time. The model includes four components: cause of revelation; vocabulary; subject matter; expressions which encompass twelve rules based on the features of verses in each component. Input of the model is one verse and its output is a dependent, independent, or semi-dependent mode.

The Qur'an appeared fourteen centuries ago with a universal discourse and promised to overcome all religions. But this promise has not yet been fulfilled. Considering the clashing discourses claiming globalization in communication era, this question arises whether the Qur’an has provided interactive solutions in order to fulfill its promise? This research has reached coherent interactive strategies in international interactions, especially with clashing people, by counting the relevant Qur’anic verses and categorizing them by topic and examining them along with the study of related sources. In a general classification, the Qur'an has given three methods of interaction: soft, semi-soft and hard with three categories of peaceful, quarrelsome and belligerent foreigners. Kindness, focusing on common dialogue with clashing people, and inviting them to the right religion are some of the soft solutions. Some of the semi-soft solutions are forgiveness, disputation in the best way and negation of clashing people guardians, and so on. Some of the hard ways are to fight back, avoid aggression, and equip yourself with power and other things against clashing people.

In theological debates about the creation of human and the theory of evolution, “the theory of creation” means the creation of human at once by the creator of the universe, and “the theory of evolution” means the natural, normal, and gradual creation of human in the evolutionary cycle of life. The question is whether the Qur’an also views human creation as contradictory to his natural and evolutionary genesis. This study shows that the Qur’anic concepts of creation (khalq) and selection (iṣṭifāʾ) based on the contextual analysis of these vocabularies allow for an evolutionary reading of human creation. Creation means the emergence of phenomena in a natural, time-consuming, step-by-step process with the interference of natural laws supported by God’s command. The meaning of the presence of divine command in all stages of creation is the consciousness of all the objects and their components which is effective in the process of creating an organ along with other factors. Also, the concept of selection of Adam suggests that Adam was chosen among his contemporaries as the first modern human being because of his physical and mental superiority, and his creation was not at once, unnatural and unrelated to previous generations.

Proving the miraculous nature of the Qur’an as one of the methods to believe in the Qur’an as a divine text has always attracted the attention of the researchers of the Qur’an; nevertheless, the published efforts on this subject are facing numerous methodological challenges. This research attempts to introduce a new and original method exempt from the challenges of the present methods by utilizing some of the techniques in mathematical sciences, logic and statistics. This scientific case-based method rates the effective parameters in the recognition of scientific miracle for one case. Accordingly, it will calculate the certainty of each case and proceeds to combine the ratings of various cases of scientific miracle to calculate the degree of certainty of the divine nature of the book based on those results. In combining the ratings, a threshold will be determined based on human belief behavior. An advantage of this method is that it is extra-religious, data driven, quantitative, applicable to all texts, and generalizable to the entire content.

This paper aims to explain the concept of supernatural in the definition of miracle that is a report from Allamah Tabātabā’ī’s view on the nature of miracle, eliminating some apparent conflicts in his expression. In this regard, by modeling the method of Al-Mīzān’s author based on a comprehensive analysis of Qur’anic verses, a new explanation of the key Qur’anic concepts used in this discussion such as soul, spirit, kingdom and the connection between them is presented and clarified. As a result, in one hand, miracle never violate the laws of nature and the problem of the inconsistency of cause and effect, which has caused the emergence of a contradiction in the discussion of Allamah, is solved by introducing a material factor in the soul of the Prophet (PBUH) as the cause of the miracle; On the other hand, the existence of material and abstract relations is emphasized in a macro and general way in all phenomena; that is, all phenomena have an outward or material level, or the creative level according to Qur’anic interpretation. At the same time and in connection with this level, they benefit from the esoteric or abstract aspect, or the heavenly level according to the Qur’anic interpretation. These two levels interact with each other throughout the existence while the difficult philosophical issue is to explain this connection and global interaction; Miracles, therefore, will not be discussed as an exception to the principle of consistency; for in the miracle, the heavenly aspect of the chosen man influences other phenomena’s heavenly aspect, and at the evident level, man’s material soul affects the nature of things.

When globalization is the dominant approach in the minds of many thinkers, the study of the relationship between religion and this discourse is a serious concern. Mostly because the Qur'an discuss about Islam as a universal religion and it has promised to overcome all religions and discourses worldwide. The question is what is the role of man in this divine promise? The present study, by extracting related verses and analyzing them in a library method, has achieved several methods; the most important of them is the "globalization model" of Islamic society. In order to realize the universality of religion, Muslims must strengthen "inner control", "victory of the divine religion", "endurance" and "reformism" and change their historical movement to introspection and progressive approach instead of extraversion and progressive approach, and constantly try to objectify religion from the field of texts to the field of civilization and become the model  of the world.

  The emergence of the theory of evolution in modern biology sparked considerable debate among scholars from around the world on the relationship between science and religion. Relevant to this debate is whether or not the text of the Qur’an is compatible with this (pseudo) scientific theory. The verse 59 of surah A’li Imrān (Q.3:59) that compares Jesus to Adam is one of the important documents that opponents and advocates of the evolutionary reading, refer to. The present study aims to explain the similarity between Jesus and Adam based on the key words in the collection of human creation verses as a system. Insan, bashar, nafs, ruh, khalq, amr, and istifa are critically important concepts for analyzing and understanding the verse (Q.3:59) as a part of this system. The two basic principles in this method are the principle of near-synonymy, rather than full-synonymy, and the principle of the Qur'anic truth. The similarities between Jesus and Adam are primarily creation from the soil, like all human beings, and secondly, having the "nafs" (soul) inspired by the "ruh" (spirit) which has the nature of "amr"(decree) of the Lord, which makes him different from other human beings. This process is mentioned in the Qur'an as "istifa" (divine selection)

Allah Almighty has spoken in three verses from the Quran and in the context of the threat of the fall of the earth's waters into ways that can not be recovered. Earth scientist studies in recent years have shown that this threat of the Lord is a scientifically quite probable phenomenon, and these verses refer to scientific phenomena not only in the time of the fall of the Quran, which, until many years ago, man was not aware of this phenomenon. Whereas the commentators interpret these verses only as a threat to divine or miraculous actions. In the scientific theory, there are three striking points: first, the water is immersed in extreme depth on the ground; second, the possibility of a large volume of water penetrating deep into the earth, which extends beyond the entire surface of the earth; Third, the unrecoverable waters of the deep Earth has been infiltrated. The interpretive analysis of the three terms' vocabulary and sentences gives the verse a conceptualization of the predicted scientific phenomenon of all three directions. This scientific discovery of the Ayat and the signification of the three verses mentioned above is evident in the absolute knowledge of the underside of the Quran and the so-called miracle sayings of these verses.

The Holy Quran tells the story of the rise and fall of civilizations races of the past prophets and always promises a bright future as it speaks from the life of man on earth. At this contemporary time that there is hope for the advent era of Imam Mahdi's according what Shiite and Sunni traditions testify to, a monotheistic civilization as the purpose of creation and the ultimate mission of the prophets and successors will emerge throughout the world. The Quran also create a utopian civilization in the era of Imam Mahdi righteous, which is counted based on efforts throughout human history to lead all divine messengers.
Divine prophets have two important roles to play and realize into the promised future and an ideal of human civilization. First, train the right people and second, to establish a small sample of a utopian civilization under the guidance of trained or as the righteous and rightly guided who pass through a sieve lined separated and recovered from the intrigue of the wicked infidels and saved from the agony of desperation.