nature

The Holy Quran is an eternal and universal heavenly book that has been sent by God for the happiness and guidance of mankind through the last divine messenger, and it will be the guide of mankind until the end of the material world and the establishment of the Day of Judgment. This eternal miracle has the characteristic of being universal and universal and will not become obsolete or invalidated with the passage of time. The purpose of the present study is to examine the reasons for the eternity and universality of the Holy Quran from the perspective of Ayatollah Javadi Amoli, as a great jurist and renowned commentator of the Holy Quran. The present text, considering his opinions and views, from an intra-religious perspective and with an analytical approach, has tried to answer the question: what reasons does he examine for the universality of the Holy Quran? Considering the above purpose and question, he has studied the subject using documentary research method and has reached the following conclusions from his perspective, in addition to many verses of the Quran that indicate its universality, features such as naturalism and the natural language of the Quran, valuing knowledge and reason, justice, divine dignity of man, the universal mission of the Prophet (PBUH), the comprehensive divine and human values, the infallibility and non-distortion of the Quran indicate the immortality and universality of this book of guidance.

Many interpretative problems of the Quran cannot be correctly understood without referring to the sacred texts. One of these verses is the verse of Al-Dhar. Nearly all Muslim commentators regard this verse as a general one pertaining to mankind, while only a few interpreters have viewed it as referring to a specific group. However, they did not clarify which specific group they were referring to, what historical and ethnic context they belonged to, or how they testified to God's lordship. They merely stated that they were a particular group or, at most, added that this group belonged to the Children of Israel.The research presented in this paper indicates that the verse of Al-Dhar specifically refers to the Children of Israel during the time of the Prophet Joshua. Joshua summoned all the tribes of the Children of Israel of his time and took a covenant from them not to worship idols like their ancestors but to worship only God. He called upon them as witnesses in this matter, and they acknowledged, "We bear witness."The research method used in this paper is intertextual; that is, it compares the text of the Quran with the Holy book.

Slavery and its justification is a phenomenon that has manifested itself throughout history, and Aristotle’s contribution to its rationalization is undeniable. He considers the condition of the slave and the ownership by the master as both natural and even necessary, relying on specific philosophical principles that hold a prominent position within his philosophical system. This study seeks first to explain and analyze Aristotle’s particular conception of the slave and slavery, along with the philosophical principles that support this justification—namely, matter and form, nature, and essentialism. Then, by demonstrating the flaws in these principles, it critiques and evaluates Aristotle’s theory of slavery. The findings of this research indicate that great thinkers rely on fundamental principles to substantiate the validity and coherence of their claims. If those principles are valid, the associated claims will also hold; if not, they will collapse. The philosophical foundations used by Aristotle to justify slavery reflect the superficial understandings of his era, and since those principles lack philosophical robustness, his justification of slavery is also deemed invalid.

The Shiite scriptural corpus contains Narrations indicating the influence of the Pre-existence Realm (‘Ālam-e Dharr) on human characters. The scholarly discourse surrounding these Hadiths within Shiite academic circles has encountered challenges, particularly regarding deterministic implications and apparent contradictions with other canonical narratives. This has generated diverse scholarly positions: some authorities advocate epistemological suspension regarding these narratives' comprehensibility, while others attribute their transmission to the practice of taqiyyah (dissimulation). A third scholarly cohort, attempting resolution through interpretative methodologies, has proposed various interpretations. Consequently, reconciling these narratives with both the suspicion of determinism and the Hadiths concerning ṭīnat (primordial human creation) emerges as a critical theological imperative. This article employs a descriptive-analytical methodology, drawing upon library resources to critique and analyze the aforementioned Hadiths. The study concludes that by acknowledging the diversity in human natures as predicated upon divine foreknowledge, the apparent conflict between these Narrations and Shiite theological principles regarding divine justice, as well as deterministic implications, can be effectively resolved.

Sūrat an-Naḥl (Arabic: سوره النحل) is unique in the entire Qurʾān for its exposition of the diversity of forms and levels (stages) of existence, life, and nature. The contents of this sūrat (Arabic: سوره , Romanized: sūrah; pl. , سور suwar) deal with the origin, levels, and nature of life, God’s creation and command for its “flow and diffusion,” (Arabic: ج ریان و سریان , Romanized: Jaryān va Sarayān) the types, quality, truth, and reality-centeredness of life, and the general and specific details related to different kinds of life in water, on earth, and in the air. It highlights marine life, various livestock animals, nutritional, drinkable, wearable, and transportation benefits, as well as birds, bees, and other creatures. It is clear that the purpose of this sūrah in providing such explanations is to remind humans and inspire their resolve to understand these endless levels of life, to pursue spiritual growth and Divine knowledge, and to follow the commands of “justice (Arabic: العدل , Romanized: al-ʿAdl), kindness (Arabic: إحسان , Romanized: ʾIḥsān), and giving to kinsfolk (Arabic: إیتاء ذی القر ی ب , Romanized: ʾĪtāʾ dhī al-Qurbā), and restraining from indecency, wrongdoing, and Baghy (Arabic: البغی , lit.: trespass).” This leads to a “pure” spiritual and moral life (Arabic: الیاه الطیبه , Romanized: Ḥayāt Ṭayyibah), which is manifested in the conduct of the great personalities mentioned in this sūrah (chapter), from “Khalīl” (Abraham, peace be upon him) to the “Seal of the Prophets” (Muḥammad, peace be upon him). This research utilizes content analysis and references library sources to discuss and examine the subject, offering new interpretations of this great and eloquent Qurʾānic text.

One of the most challenging issues of anthropology throughout the history of human life is the identity crisis. which is also caused by the lack of all-round knowledge of man regarding his different dimensions. The following article seeks to clarify the difference between nature and human instinct as two developmental characteristics from the perspective of the verses and traditions of Islamic texts with a descriptive, narrative and interpretative method. The present research shows that man has a composite personality of two developmental goals, nature and instinct. Nature is the divine dimension, the unconscious and the ultimate goal of human perfection. which constitutes his true, intrinsic and trans-animal identity. In the language of verses and hadiths, nature is mentioned as Islam, knowledge of God and monotheism, which has characteristics such as universality, contemporaneity, non-acquired, constant, innocuousness and error.Another characteristic of human development is instinct, which is an animal dimension, a tool, and a prelude to human perfection. His vision and tendencies are limited to the needs of the material and animal dimension like animals. Based on this, the cause of the identity crisis in man should be sought in the confusion of the two mentioned developmental goals and his lack of attention and reasoning in the facts of Quranic self-knowledge.

The monotheistic verses of the Qur'an are being analyzed from different aspects, one of which is how the Qur'an confronts its audience in the issue of Monotheism. The Qur'an has put forth certain principles to communicate with its audience in monotheistic teachings and to create a basis for accepting these teachings. Through examining and collecting the verses related to Monotheism, all of them may be classified under three general principles: the principle of describing facts, the principle of awakening based on divine signs, and the principle of reference to nature. Regarding describing the facts, the Qur'an describes the teachings and functions of signs, instead of arguing about monotheistic teachings and answering the doubts related to them. In the principle of awakening based on divine signs, the Qur'an invites human beings to reflect on these phenomena, by expressing universal and personal phenomena and reminding their order, finality, and inherent poverty and need. In the principle of referring to nature, the Qur'an, to awake the divine nature of man, directs him to this divine nature so that he can find the works of his Lord in the world and within himself. In this research, these principles are discussed and analyzed based on the descriptive-analytical method regarding the Qur'anic verses.Keywords: Monotheism, Divine Knowledge, Description of God, Awakening Based on Signs, NatureThe monotheistic verses of the Qur'an are being analyzed from different aspects, one of which is how the Qur'an confronts its audience in the issue of Monotheism. The Qur'an has put forth certain principles to communicate with its audience in monotheistic teachings and to create a basis for accepting these teachings. Through examining and collecting the verses related to Monotheism, all of them may be classified under three general principles: the principle of describing facts, the principle of awakening based on divine signs, and the principle of reference to nature. Regarding describing the facts, the Qur'an describes the teachings and functions of signs, instead of arguing about monotheistic teachings and answering the doubts related to them. In the principle of awakening based on divine signs, the Qur'an invites human beings to reflect on these phenomena, by expressing universal and personal phenomena and reminding their order, finality, and inherent poverty and need. In the principle of referring to nature, the Qur'an, to awake the divine nature of man, directs him to this divine nature so that he can find the works of his Lord in the world and within himself. In this research, these principles are discussed and analyzed based on the descriptive-analytical method regarding the Qur'anic verses.

The study of the relationship between reason and faith has always been desired by thinkers of different religions, and the type of reading about the relationship between reason and faith has led to the emergence of different intellectual worlds among the followers of monotheistic religions. In the monotheistic religion of Islam, different thinkers have addressed this important issue and it has extended from faithism to rationalism in the form of Ash'ari, Mu'tazila, Ahl al-Hadith, Akhbarites and Shi'ite systems of thought, and the mystical and philosophical reading and stratum of the ratio of reason and faith.Morteza Motahari as a stylish thinker in the Islamic world, emerging from the Islamic system of thought, although he did not deal with this issue independently, but his focus on defining and dividing and expressing the truth of faith and reason; and the application of these two valleys in the nature of religion; It can be a guide for researchers to explain the relationship between reason and faith.In Motahari's thought, the proof of the ability of reason to discover reality is derived from religious texts through reference to religious texts. He believes that not only faith is not an obstacle to reason, but reason dependent on religious faith helps a lot in understanding beliefs. Motahari is on the side of reason in the conflict between faith and reason. Also, according to Motahari's epistemological system in expressing the theory of nature, by proving and defending this theory, he considers faith as rational and reason as faith.

The holy law has established the laws of Islam in such a way that it has the ability to respond to various issues in different times and places with changing conditions and circumstances. On the basis of this, he legislated the law of dowry, on the one hand, for the purpose of punishing the victim and compensating the victim or his parents, and on the other hand, he left some criteria for determining the amount of dowry and Arsh to the Islamic ruler. It has been done to determine the amount of money by taking into account all aspects and thus the Islamic society is closer to criminal justice and Islamic justice. One of the criteria that should be taken into consideration in determining the amount of compensation for injuries is the character of the victim, because these characteristics have an effect on the amount of damage, wound healing, pain and suffering that the victim suffers. And the physical and mental consequences left by the injury are impressive.

The word "fitrat" ​​is an invention of the Holy Quran. Although from the beginning of creation, the evolutionary program of human societies has been based on nature and its compatibility with the world, which is the place of its evolution, but the gradual course of human societies, which is one of the necessities of material life, did not allow the emergence of all dimensions of nature until human reason and science It developed to a level that revealed the ability to present its greatest asset, which is nature, and God, at the time of his last messenger, provided him with the most complete book of guidance for the human society until the Day of Judgment, and in particular, he removed the veil of the pride of His creations and presented it to the world with the word of nature, the world, which in the time of Judaism and Christianity, did not accept the flourishing of all its dimensions, and the human being, who is the embodiment of the full manifestation of the Lord of the Universe, had not stepped into the field of Ghetto. Rasool Khatam (PBUH) was the only perfect human being who was able to display all dimensions and innate tendencies of a human being. How can a human being overcome the shortcomings of his society and follow the path of evolution with the tools of nature? What is the way to remove dust from the vision of nature and who can help humans in this way? What is the point of view of verses and hadiths in this regard? This research seeks to show a part of this manifestation and its impact in the society.

In the interaction between humans and nature, different approaches prevail. Depending on how humans interact with nature, the type of intervention will vary. These approaches are closely related to the worldview of humans. The research questions of this study are: What are the prevailing approaches to human-nature interaction, and what is the impact of each on nature? Which approach can lead to both proper utilization of nature and its sustainability, and take an effective step in addressing the climate change issue? Ultimately, can Islam, as a worldview, provide an appropriate approach to human-nature interaction, and what is its role in addressing the climate change challenge? In this research, the author attempts to provide an explanation of the existing approaches to human-nature interaction using a qualitative method and thematic analysis with a comparative view and specifies the role and impact of each in the type of intervention in nature. The result is that the Islamic approach, termed as nature-builder, due to its fundamental beliefs and comprehensive outlook, can play a significant role in preserving nature, sustainable development, and combating climate change. The climate change crisis can be solved by changing the global community's approach and returning to a spiritual perspective on nature.

According to the originality of existence, thevery actual reality is existence. So the reality of all the facts is based on existence. The existence-based facts are divided into existential facts and natural facts. Since this division is philosophical, it must be rooted in reality. Among the words of the sages, there are differences for how to realize these two parts. including that the nature is the limit of existence or the mode of existence and. Therefore, in this article, considering the importance of this division in philosophy, the validity of these criteria and the arguments that led to the expression of these differences have been examined. The method of collecting library information is through file scanning, and the writing and editing of the materials is done by descriptive-analytical method. The conclusion reached in this article by examining these evidences is that none of these criteria can represent a logical criterion to express the correct and accurate difference between these two types. Because either the criteria are not correct and in accordance with reality, or even given its correctness, they cannot be a positive difference between these two types of reality. In other words, the proposed criteria are faced with failure in reasons and breach in cases. Therefore, none of them can be considered a precise philosophical criterion.

Nature is one of the key and important words of the Holy Qur'an, which is directly related to the central word "Allah": "Fitrat-Allah-e-Al-Tee Fattar-Al-Nasaa-Alaiha" (Rome, 30). , to explain the semantic field of nature, its semantic link with the words accompanying, substitute, and reciprocal in the descriptive semantics method, and as a result, draw its semantic field in the Qur'an. On this basis, first, the basic and relative meaning of this word has been examined Then, its lexical field has been investigated and re-examined based on coexistence and substitution relations as well as oppositional relations. The basic meaning of "nature" is based on the primacy of the sensory meaning of unfolding, splitting open, and is used in meanings such as creation, nature, and the like. In the semantic system of the Qur'an, this word has a coexistence relationship with words such as Allah, Lord, Wilayat, Islam, Nas, etc., and has a conflicting relationship with words such as rebellion, rebellion, disbelief, polytheism, and misguidance. Therefore, it means the special divine creation that is reserved for humans; Based on his lordship, knowledge, power and wisdom, God has provided such a creation to man. Following the path of nature brings human happiness. This divine creation is threatened by dangers such as Satan, whims, etc.Keywords: nature, basic meaning, relative meaning, semantic field, semantic companion, semantic substitution, semantic opposition

According to the Qur'an, moral motivations are the sources of all moral behaviors by providing a background for practicing moral virtues and avoiding vices, and forming a civil and religious society. At different historical times, different religions and schools have claimed to provide human growth and happiness by presenting several plans and programs. Islam and especially the Holy Qur'an also claim to have responded to this innate human request; therefore, it seems necessary to address this issue. In this regard, the researcher has explained the rational bases of moral motivations in light of the verses of the Holy Quran with descriptive and analytical methods. The results of this research show the multiplicity of human beings' bases towards moral motivation. Some verses are related to the nature and essential truth of the human soul, and other verses are related to love and friendship towards God. If a person moves according to his spiritual nature, he arranges his life according to God's wishes; but if it moves against it and in line with the physical essence, it causes the fall of moral motives due to not using reason

Religion propagation is one of the best ways of conveying the divine message to others, and the Holy Qur'an is the best and most complete source for familiarizing with propagation methods and learning the type of propagation of Islam. The verses of the Qur'an have stated different methods for the type of propagation of the Islam, which are essential for every propagator to be familiar with. In this regard, this article aims to deal with the question that what are the methods of religion propagation in the Qur'an? This research seeks to express the methods of Allah Almighty in conveying the message of religion in the Qur'an in order to provide an effective step in improving the quality of propagation. The Qur'an has used various direct and indirect methods for propagation. It is necessary to properly propagate the religion, to pay attention to the Quranic methods, and Allah has used the method of awakening consciences, reminding of blessings, paying attention to the historical experiences and fate of the predecessors, the method of annunciating and warning, and the method of introducing role models in the Holy Qur'an. Considering these methods will play an effective role in advancing the goals of religion. The research method in this study is descriptive and analytical, and data collection has been carried out through the study of related sources, including books, articles, and theses.

Not limiting the influencing causes in the universe to natural causes and believing in supernatural factors is one of the characteristics of a God-believing person, and this determines life expectancy and facing events in a different way. The degree of belief in this idea is to the extent that, from the point of view of some, in the comparison between the effect of the natural factor and the supernatural factor, there is a possibility that the natural factor will lose its effect under the influence of a stronger factor, and this is while the effect of The spiritual and supernatural factor is certain. In this regard, the analysis of the relationship between inviolable natural laws and the influence of supernatural factors in the scope of the creation system is one of the issues that have focused the minds of religious scholars. Different ideas have been raised in this; Some have given authenticity to supernatural factors and considered the laws of the creation system to be valid. Denying supernatural causes and giving originality to material laws is another attitude. Some have also accepted the influence of supernatural factors by observing the natural laws. For this purpose, the present article has tried to validate the intellectual currents in the face of the influence of supernatural factors with a comprehensive approach to the verses of the Holy Qurʾān. The universe will pay. The findings show that from the perspective of the Holy Qurʾān, divine agency as a transcendental force relying on the system of causality; It is undeniable; This means that the process of influencing supernatural and spiritual causes in the creation or destruction of phenomena takes place by employing natural causes.

Mature wisdom or ḥikmatun bālighah, is one of the Quranic combinations which has given rise to various views regarding its meaning, referents, and especially, its characteristics. The present paper studies the nature and extracts the characteristics of “mature wisdom” in verse five of the al-Qamar Chapter utilizing a descriptive-analytic method (using the help of a content analysis table) and through the view of Shiite and Sunni exegesis (more than fifty Shiite and Sunni exegeses from different centuries). Findings show that most Shiite and Sunni exegeses consider “mature wisdom” to refer to the Quran. However, instances such as the following are also within the referential circle of “mature wisdom”: divine revelation, teachings and miracles of the prophets, and the course of the sending of the prophets by God. Mature wisdom possesses certain characteristics including the following: it is at the peak of the truth, steadfastness, rightness, completeness, and perfection, contains no defects, etc. In the characteristics extracted from Shiite and Sunni exegesis, epistemic categories such as infallibility and educational categories such as the wisdom to communicate to willing hearts are evident.

One of the fundamental issues in the integration of inner feelings in education is the moderation of human instinctual needs that psychologists and thinkers in the field of education have used various methods and strategies to succeed in it. One of the important points to achieve it is self-control in this area. The present study tries to deal with the descriptive-analytical method in order to present the educational role of self-reliance in moderating the instinctual needs of human beings from the perspective of Quran and Hadith to introduce a complete human being with the correct educational components to other human beings. Self-control is a preconceived concept that affects all dimensions and aspects of man from the human level to the divine level and guides man from worldliness to the higher world. The result of this article is that self-discipline is the central strategy in maintaining the balance of instincts that God has made a prelude to the flourishing of God-seeking human nature.

The current trend of increasing environmental inequality, the process of its degradation, and the culture of encouraging more consumption suggest the need for a change in the human attitude towards nature and his relation to the environment. Such a change needs the emergence of a society that has analyzed, recognized and sought to change its discourse stories. Taking refuge in the discourse stories of the holy books, including the Holy Qur’an, provides the ground for a change of attitude. The main question of this research is “what is man's relation with nature and both of them with God in the Holy Qur'an and how are these relations manifested in the language of the Qur'an?” The basic presumption is that the lack of attention to spirituality in the relationship between humans and the environment is the root of many destructions and destructions. The research method is discourse analysis in the framework of ecological linguistics based on the analysis of linguistic "stories". The term "story" here is not of the usual type of novels and anecdotes but is the cognitive structure behind the discourses. The linguistic analysis method is also the desired mechanism of environmental linguistics based on the eight components proposed by Stibi (2015). The research aims to show how the Holy Qur’an condemns the consumeristic human identity by using language and presenting linguistic/discourse stories and promotes a monotheistic worldview. The results of the analysis show that in the text of the Holy Qur'an, a monotheistic worldview prevails, according to which man is recognized as a trustee in nature and does not have the right to enter and occupy its parts without condition. It is also proved that all elements of nature have intrinsic and moral value. The innovation of the research is that it uses a specific linguistic approach and analyzes the discourse.