method

This article aims to explain and analyze the method of understanding the truth of the seven heavens in the Qur'an, and its method is theoretical in terms of its purpose, but in terms of the method of collecting data, it is a library. In this research, while referring to the verses about the seven heavens in the Qur'an and also stating the types of knowledge methods, it has been concluded that the first difference of opinion among the commentators in the interpretation of the seven heavens is the difference in their use of method data; Some have used the data of the experimental method and some have used the intellectual-intuitive method and each of them has interpreted the seven heavens in a different way. Second, the only way to know the seven heavens is the experimental method, and therefore, the correct interpretation of the seven heavens should be found from experimental science and modern technologies, and with expansion and accuracy. The tools of this science will remove a curtain from the curtains of the seven heavens and its truth will be revealed, and therefore either the interpreter must have his hand on the fire in the science of astronomy or wait for the results of the research of that science.

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.

The subject of humanities is the intentional human actions and existences. Humanities is the knowledge of describing and changing the voluntary actions of human beings and their second rate knowledge. The first rate knowledge of humanities deals with the existences that are created by human will and choice. The second rate knowledge of humanities examines topics outside of humanities, such as principles, goals, methods, the history of the transformation of humanities, and the like. Method, in its general sense, is the use of a set of elements that lead a person to a goal. The elements of the scientific method are: foundations, sources, mechanisms for obtaining data from sources, principles, rules, process components, distribution components, approaches, trends, styles and the skills, the use of which would lead to the achievement of science. The article focuses on the methodological element of data retrieval mechanisms from the Holy Qur'an. Our hypothesis is the feasibility of determining a precise and universal mechanism for humanities data retrieval from the Qur'an. The method of the article in determining the identification components of humanities data is logical and speculative. The strategy of the article in determining the components of the first rate knowledge data of humanities is analyzing the selected definition of humanities, and inclusion of the receptacle of realizing the relationship between the subject and the predicate. In determining the second rate knowledge data of humanities, the significance of the data emphasizes on theoretical foundations, teleological and methodological significance. All the stages of the discussion are accompanied by the presentation of examples of revelatory data and by way of annexation. The result of the discussion is delineated and presented by determining the well-informed components and the conceptual model of the process of accessing humanities data in the Qur'an.

God's prophets are examples of God's sincere servants who, according to the Qur'anic verses, are safe from the inner temptations of the devil, but there are verses of the Holy Qur'an that speak of the devil's disruption of the plans and goals of the prophets. Prophets of God chose methods to deal with this disturbance, knowing these methods helps a person to become aware of how to face the devil. The present research has been written in a descriptive way with the aim of explaining the methods of dealing with the devil's tricks by the prophets from the perspective of the Holy Qur'an. Patience is the factor of realizing all the ideas of religion through prophets. Ordering to seek refuge in sensitive situations is one of the other ways to deal with the devil. The importance of seeking forgiveness becomes clear when it is known that the last two chapters of the Qur'an, Falaq and Nas, are dedicated to seeking forgiveness. The divine prophets also recommended asking for forgiveness as a way to deal with the devil. There are 30 verses of the Qur'an that mention the asking for forgiveness of the prophets, since the prophets God has infallibility. Asking for their forgiveness does not mean forgiveness of their sins. The Qur'an has praised the prophets as sincere and according to the verses of the Qur'an, Satan has no way to deceive the sincere.

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.

religious education; It is a set of beliefs, rulings, morals and regulations that are discussed in theological field. The explanation of this system either has an intellectual and reasoning origin or it is located in the whisper of nature. Undoubtedly, the strategy of such content, which is responsible for the form of religious education, is possible only with the purposeful design of the content and the use of effective methods of teaching and transmission in the field of committed religious teachers and missionaries. Sometimes, the complexity of these issues has caused extremes and excesses among the intellectuals of planners and experts in religious and revolutionary education, which sometimes have negative consequences such as; The students and students are the main target groups. Therefore, in order to get out of the current situation, it is necessary to first identify the defective findings and then put effort into resection and pathology. This article tries to explore some traumatic causes in the educational content and conventional methods in the transmission of religious education and religious education in a descriptive-analytical way and to answer the question that; The educational system based on religion in both school and university areas with the use of factors such as; To what extent can futurism, transformationalism, tailoring educational content and objectification to interactive, verbal - persuasive ways and fostering a questioning and revolutionary spirit be effective in behavioral feedbacks?

Was martyrdom desirable in the movement of Imam Hussein (a.s.), that is, he was looking for martyrdom? Some thinkers have assumed that he choose martyrdom as a method and a means for his goal. He has claimed that this is a new and novel theory. The point of this article is that this statement is not novel and new, and many people have expressed it, and all of them have considered martyrdom as the central goal of His Holiness. Also, the principle of the idea that His Holiness was seeking martyrdom is not reasonable and legitimate and cannot be defended. There are several arguments against this theory. Also, several historical evidences reject this theory. In addition, this theory is not compatible with many of the words and actions of His Holiness. Therefore, this theory that martyrdom was desired by Imam Hossein Therefore, this theory that martyrdom was desired by Imam Hussain(A.S.) and he rose to achieve it, can never be accepted or defended.

Qortobi and Abu Hayan Andolosi commentaries are two of the earliest and most popular interpretations of the Islamic world of Sunni religion that have historically been the subject of commentary by Muslim scholars, and in particular Shiite and Sunni commentators. These two interpretations have been of particular interest to commentators for their concessions, as much as the jurisprudential, literary, and lexical views of Qortobi and Abu Hayan Andolosi have been used and analyzed in most of the commentary works of medieval and contemporary times. The need to address these two interpretations and their style of writing and writing is to enhance the interpretive views of the commentators and to analyze them. In this descriptive-analytical study, based on a review of verses 24-24 of Sura Ibrahim, we find that the commonalities of the two interpretations are as follows: Attempting to interpret with effective narrations, Ijtihad with observance of interpretative rules and rules, mentioning different readings. , Mentioning the descent, expressing the occasion of the verses, referring to the lexical and syntactic theorems. Also, regarding the difference betweenthe two interpretations, Qortobi is distinguished by mentioning the Prophetic traditions, the sayings of the Companions and the subjects, and the division of verses into numerous issues andthe pursuitof jurisprudential rulings from Abu hayan. In a sense, Abu Hayan divides the Qur'anicverses into different sections and interprets them. But this is not the case, and the textof the Qur'an is mentioned in verse verse or two verses and does not divide them into different sections.

The social issues and needs of the Islamic world in the contemporary century have prompted social Shi'a interpreters to engage in critical reflection. Recognizing the needs and challenges of Islamic society, social Quranic interpreters have found the remedy in returning to the Quran and adopting a social and contemporary approach to interpretation, one that responds to the demands of the times. The primary objective of this research is to examine social Quranic interpretation as a method for family empowerment. In this interpretive approach, the interpreter, considering the problems of society, seeks to extract solutions from the Holy Quran for the community's ills, placing the social teachings of religion within the context of people's lives. By highlighting its messages and commandments, this approach presents a new path to life for Muslims. One area where this interpretive method can contribute to society is family empowerment, providing guidance to family members on issues such as establishing family courts, expanding family networks, upholding the principle of consultation, commitment, and honesty, and introducing various models. This research was conducted using a descriptive-analytical approach and the data collection method of note-taking from library resources

Ibn Abi al-Hadid Muʿtazilī, as the most famous commentator of Nahj al-Balāghah, organized his own book called "Sharh Nahj al-Balāghah", which is considered one of the best commentaries of Nahj al-Balāghah, in order to explain the words of Amir al-Muʾminīn, he used methods so that the explanation of the words would be pleasing to his position, he also has paid special attention in its interpretation, and he has based his explanation on the implementation of rules. This article examines the important methods available to ibn Abi al-Hadid, such as the extraction of Quranic, hadith, literary, historical, theological, and explanation methods based on other sub-sciences in relation to the explanation and interpretation of Imam's words, and it tries to show that in extracting these methods, he explained the words of Amir al-Muʾminīn (as) with principles, criteria and propositions, which is worthy of attention. Also, at the end, many tables and graphs are presented with a statistical view. The sources he relied on are the basis of the use of such methods, which can be concluded that ibn Abi al-Hadid interprets the words of the Imam (as) as a critical mujtahid, and in his ijtihad, he cites the Qurʾan, hadith, literature, history, theology and other such matters; in addition, his three literary, historical and theological methods can be considered special among his methods.

In today's world, most attention of young people is focused on cyberspace, while the transfer of Quranic concepts in this space has not been done according to the requirements of the contemporary world. Therefore, understanding these conditions leads the Quranic trustees to the need to use new methods in transmitting Quranic concepts to the young audience. Using the descriptive-analytical method, the present study has investigated the methods of attracting Quranic concepts and the contexts of attracting the audience to the Quran by quoting verses and hadiths. Then, using the field method and publishing a questionnaire, he evaluated the effectiveness of these methods from the perspective of the audience. According to this study, the method of questioning and the use of narrative formats and performing arts have a great impact on the attractiveness of Quranic concepts and the main weakness in the transfer of Quranic concepts, practical and applicable transfer gap in their examples, and low use of images related to Quranic concepts in cyberspace.

Ibn ʿAbbās is a famous commentator of early Islam. Many commentary traditions in the Islamic texts have been quoted from him.  Ṭabarī's Jāmiʿ al-Bayān is one of the most comprehensive interpretative sources that contain about six thousand of his narrations. Due to Ibn ʿAbbās' outstanding position in the exegesis, based on Jāmiʿ al-Bayān and by using library sources and the data analysis method, this study, tries to extract his views in different fields of interpretation such as interpretive principles, methods, and attitudes. According to the results, some of his interpretive principles are the belief in both instant and gradual revelations, the divine order of the verses, the collection of the Quran during the Prophet's life, and the permissibility of the Quran's tafsir and taʾwīl. Also, his interpretation methods are mainly the Quran with Quran, the Quran with hadith, and through Ijtihad. Moreover, the literary, jurisprudential, and theological attitudes are very remarkable in his interpretation.

One type of learning is exploratory learning, in which the learner is the main center. This type of learning has existed for a long time and has not been documented, but it has been receiving the attention of many educators for some time. Exploratory learning is one of the issues of educational psychology, which is one of the educational sciences. The mentioned learning in the Quran has been given special attention and the title of the current research is “methods of training exploratory learning in the field of legal rulings from the perspective of the Holy Quran”. The purpose of this article is to analyze and examine the methods of exploratory learning from the perspective of the Quran in the field of legal rulings; how was this method used in the Holy Quran and what effects did it have? This research has been compiled by descriptive-analytical method and inferential thematic interpretation (interdisciplinary) to explain exploratory learning methods; the results of the research indicate that various methods of this method have been used in the Holy Quran to teach the topics of legal rulings. In the exploratory learning theory of Jerome Bruner (American psychologist), only the method of questioning and answering is mentioned in general, but in the Holy Quran, several methods are mentioned, the most important of which are: the method of comparison, parable, storytelling, precedence and dependence, summarizing. To achieve exploratory learning, the teacher must use the above methods so that the teacher is forced to think, as a result, the learning becomes deeper and leads to creativity and innovation

One of these immutable divine traditions is the tradition of succession, which refers to the rule of the divine saints on earth. Based on this ancient tradition, which according to the Holy Quran has been practiced in different nations, the Messenger of God (PBUH) also introduced Imam Ali (AS) as his successor. The present article seeks to answer the question on what basis can be proven the flow of the tradition of succession in the succession of Ali (AS) from the Messenger of God (PBUH)? In order to answer this question, interpretive, historical and narrative data were collected by library method and explained by descriptive-analytical method. Explaining the collected data showed that referring to and specifying the succession of Imam Ali (AS) by the Messenger of God (PBUH) was a practice in his life and that Imam, referring to the divine tradition in the field of choosing a successor for the divine prophets, in times Various people have specified the succession of Imam Ali (as).

Discussion about the interpretation and poetics methods is one of the interesting subjects in the academic literary studies in the contemporary period and many schools have emerged in this field. Formalism is one of the first schools of literary criticism in the present time. It maintains that the meaning of a text is discovered through knowing its form and purpose. Similarly, some of the interpretive studies on the Holy Quran are about the ways of its reading and interpretation and in this regard, several methods have been introduced by Islamic commentators. Structural Interpretation is one of these approaches that has received considerable attention in the field of Quranic studies in the current decade. According to this method, the meaning of surah is dependent on its purpose, and by analyzing the structure of the surah, its purpose and meaning can be discovered. Since the scientific study of a theory includes its comparison with other scientific views, it is necessary to compare this method with other criticism schools such as formalism. So, in the present study, the principles of the structural interpretation and its practical approach were compared with the formalist critique and their similarities, and differences were represented.

Knowledge of phenomena and their recognition is subject to the principles and groundworks which are rooted in the type of human’s attitude towards the universe and human beings. The doctrine of Mahdism as a subject which needs to be recognized, can be determined in different ways. The hypothesis of this research is that in the thought of Ayatollah Safi Golpayegani, Mahdism and awaiting can be recognized through different natural, intellectual and narrative methods and techniques. The present paper has examined the intellectual and narrative method of Mahdism and awaiting with an emphasis on the thought of Ayatollah Safi Golpayegani with a qualitative approach and descriptive-analytical method, and has answered this main question that what the most important intellectual and narrative methods of proving the doctrine of Mahdism in the viewpoint of Ayatollah Safi Golpayegani are. Explaining the howness of recognition of Mahdism with a intellectual and narrative method in the view of Ayatollah Safi Golpayegani, such as the appearance of the promised savior and purposefulness of history, the impossibility of perpetual victory of or being the majority in oppression and atrocity and believing Mahdism as an example of faith in the Unseen is the most important achievement and finding of the present paper.

The way of the wise for explaining and understanding means their way in their conversations, transactions and social relations, regardless of religion, language, geographical area, etc. Using the intra-religious approach along with the analytical-logical method, this study seeks to explain the reasons for the basis of this method in the revelation and the process of understanding the verses of revelation. This issue is of great importance in the way of understanding and determining God’s intention to express the verses of the Qur’an. For this purpose, after getting acquainted with the concept of the construction of reason and its difference from similar concepts such as custom and rational judgment, rational and narrative reasons are stated to prove the claim. The results explain the basics of Qur’anic exegesis and emphasize its correct methods, permitting more accurate evaluation of interpretive schools. Emphasis on determining the meaning in a way that makes the meaning unique or narrows the range of possible meanings of the words and phrases of the Qur’an, is the other result of the research. Any method of interpreting the text that does not adhere to the rational structure is contrary to the autonomous theory, which may be called the unbridled semantic pluralism of landscape-oriented hermeneutics or the lack of attention of the narrators to the authority of the apparent verses of revelation. The commentator’s adherence to the construction of reason can shake the foundations of doubts related to the way of understanding religious texts.

Shiite and Sunni scholars have authored numerous narrative interpretations of the Qur'an. One of the narrative interpretations in the present era is the book Al-Tafsir Al-Athari Al-Jame ' written by the late Ayatollah Mohammad Hadi Ma'refat. This interpretation can be examined in several aspects: One of these aspects is the author's method in this interpretation. His method is composed of elements such as imaginary principles (concepts), affirmative principles (assumptions), and mechanisms and processes. In this study, only the mentioned elements are explained. First, the interpretive assumptions of Ayatollah Ma'refat are dealt with in two topics: imaginary principles (concepts) and affirmative principles (assumptions). Imaginary principles are explained in the form of seven concepts and affirmative principles in the form of fourteen assumptions. The next section focuses on the methods of removing harm in the book. He mentions five methods for removing harm in the book and explains two methods. Then, in a threefold process, the method of finding the meaning of the verses is stated in the book Al-Tafsir Al-Athari Al-Jame '. In the third section, the tendency of interpretation is explained through statistical analysis and examination of titles. Based on the analysis of 738 titles, the interpretive tendency of Ayatollah Ma'refat is moral, jurisprudential and then theological and based on Qur'anic sciences, respectively.

The most important scientific feature of the modern period is comprehending the need to restore and regenerate human knowledge, including the Qur'anic interpretation and sciences. Researchers who have been engaged in Qur'anic studies in the beginning of the second half of the 20th century, recommended that these studies should be revised based on the achievements of contemporary western humanities and elements such as the interpretation methodology, historical criticism, literary criticism, formal criticism, hermeneutic discussions and the validation of the Muslim interpretative tradition should be added. The new paradigm emphasizes the necessity of methodology, which means the process that justifies the text comprehension and determines the process through which the meaning is obtained. This is the long-standing "algorithm" proposed in experimental sciences. This is the long-standing "algorithm" proposed in experimental sciences. The question is whether the experience of the church regarding the Qur'an can be repeated, and the Qur'anic and exegetical studies can become a non-religious and experimental activity? The current research first of all reveals the inadequacy of the recommended algorithms by looking at the methodology nature in its modern sense, which only takes the first step towards the goal of the text. It ultimately leads the reader through the first world of the text, but it is far from the end of the revelatory text, which is the second world of the text. Then, while showing the failure of some examples, it becomes clear that the studies based on these methods have the plague of externalism - which is manifested in the form of cognitive defects and lack of empathy. So, although there is no other choice but to transition to modern interpretation, there is no need to rush and worry about modernizing the interpretation based on such findings.

Research on Mahdism as a field of research has its own topic, principles, goals and issues. The issues of research on Mahdism are the same categories that discuss the inherent accidents of the subject (Mahdism) such as awaiting, occultation, reappearance, and so on. Due to its enjoyment of widespread themes and multiplicity and variety of topics, research on Mahdism, as a field of studies, needs different methods for proving and justifying the related issues. Issues of Mahdism studies, based on the type of attitude used to explain and interpret them, are justified with the use of different methods. The issues based on ontological attitudes are justified by rational methods; textual-narrative method is used to prove issues based on theological attitude; the justification of issues based on historical attitude requires a narrative-historical method; and the issues based on intuitive attitude are also proved by using the natural method. In general, the field of research on Mahdism is organized by various methods due to the variety and multiplicity of issues and their multi-ethnicity, one of which, as we have said, is the natural method. The naturalness (fiṭrīyyat) of Mahdism is justified by two human and religious approaches; the human approach arises from the mankind’s inner and heartfelt tendencies and desires and the religious approach includes the very reports that are inferred from verses and hadiths.