قرآن کریم

The spiritual event of Ascension as one of the most important spiritual experiences of Muhammad (PBUH) from the theological and mystical point of view has been of special importance to Muslim thinkers. According to Islamic beliefs, God takes the Prophet (PBUH) to Ascension in order to reveal his credibility and respect to others in the process of this spiritual journey, and alleviate the sorrow that is on his heart from the misery and suffering of the believers by showing his the joy of the believers in the Hereafter. The Republic of Interpreters has accepted the physical-spiritual ascension of the Prophet (PBUH) based on many evidences that prove its authenticity. One of the interpretations that has examined this issue from a mystical point of view in detail is Kashf ul-Asra'r va Oddat ul-Abra'r Meybodi. The main purpose of this investigate, which is composed by expressive expository strategy, is to explain and analyze the esoteric and secret dimensions of the Mi'raj based on Meybodi's mystical interpretation of Quranic verses. Some issues such as the views of opponents and proponents of Ascension, the role of the Prophet (PBUH) in Mi'raj, etc. have also been studied.

In various sciences, especially the humanities and religious studies, polygamy has been of interest as an important topic in cultural and social discussions. The Bible (Old Testament and New Testament) and the Quran also have teachings on this matter. Using the descriptive-analytical-comparative method, this article shows that polygamy is accepted implicitly in the Old Testament (the stories of the prophets and jurisprudential rulings) and explicitly in the Quran. Although the New Testament explicitly mentions the permissibility of polygamy, there is no explicit prohibition on it (unlike the teachings of Christianity). The Quran explicitly allows polygamy, but gives priority to monogamy; therefore, contrary to the the Old Testament, it explicitly limits the number of wives and imposes strict rules for it. No explanation of the number of wives and other rules of polygamy can be found in the Bible. Also, unlike the Bible, which does not address the wisdom and expediency of polygamy, the Quran states the social benefits and the philosophy of polygamy.

his article provides a comprehensive analysis of the immaterial dimensions of humanity as presented in the Quran, including rūḥ (spirit), nafs (self), qalb (heart), fuʾād (inner heart), ʿaql (intellect), lubb (pure intellect), samʿ (hearing), baṣar (sight), and fiṭra (innate nature). The central question is whether these concepts refer to a singular reality or represent distinct and independent dimensions of human existence. Relying on Quranic verses and drawing from exegetical and philosophical texts, the authors aim to clarify the functional roles of each dimension and distinguish their conceptual and operational differences. The research methodology is based on conceptual and comparative analysis, using interpretative and philosophical sources to define each term and its functions. The findings indicate that while these dimensions are interconnected, they maintain independent meanings and functions. The rūḥ, as the most significant metaphysical aspect of humanity, is described as the source of life, connection to the unseen, and human immortality. The nafs manages the body and is susceptible to purification or deviation. The qalb acts as the center of spiritual perception and divine testing. The fuʾād is identified as a locus of stabilization and solace during challenging times, as well as a medium for intuitive awareness. The ʿaql and lubb are tools for discerning truths and providing moral guidance. The samʿ and baṣar, beyond sensory perception, are instruments for spiritual understanding and recognizing divine signs. Lastly, the fiṭra is portrayed as the innate human inclination toward monotheism, truth-seeking, and morality. The primary contribution of this study lies in elucidating the distinctions and connections among these dimensions, enhancing the understanding of human spiritual identity and its immaterial functions. The research underscores the importance of accurately interpreting these concepts for a correct understanding of Quranic verses.

One of the controversial issues discussed in Ibn ʿArabī’s Fuṣūṣ al-Ḥikam is his interpretation of the Israelites’ worship of the Golden Calf. While most of Sufi Quranic exegeses, both before and after Ibn ʿArabī interpret the Golden Calf as representing the human soul or carnal desires, Ibn ʿArabī takes a different approach. Based on his belief in the takwīnī (existentiating) nature of God’s commands, he argues that people ultimately worship nothing but God. Thus, according to him, the Israelites’ worship of the Golden Calf was, in essence, a form of worshipping God. This interpretation raises three key questions: First, can his interpretation of the Golden Calf be considered an example of arbitrary exegesis? Second, is his interpretation consistent across his other works? And third, is his belief in the existentiating nature of God’s command—that no one other than Him can be worshiped—philosophically justified? In addressing these questions, it is important to note that, firstly, many of the mentioned ideas are not interpretations in the strict sense and, therefore, cannot be classified as cases of arbitrary exegesis. Moreover, a degree of arbitrariness is inherent in any act of interpretation. Secondly, one needs to bear in mind that Ibn ʿArabī never intended to produce a comprehensive and systematic exegesis of the Quran. His engagement with Quranic verses operates on two levels. At times, he offers exoteric interpretations akin to those of traditional exegetes, while at other times, drawing on his monistic ontology, he adopts a deeply esoteric approach—as seen in his interpretation of the worship of the Golden Calf. Finally, Ibn ʿArabī’s belief that the Quranic commandments possess a takwīnī (existentiating) essence is grounded in the broader Sufi perspective. Sufis viewed the Quran as an existential truth that permeates reality, leading them to regard at least some of its rulings as takwīnī in nature.

The nature of movement, its components, accessories and types have always been considered by philosophers with philosophical, theological, mystical and experimental approaches. The Circle of Love in Ibn Arabi’s works is a Love- based Movement and a revolution in the foundations of theoretical cosmology. The question of the present article, which is written in a descriptive-analytical method, is to explore the effects of the Love-based Movement in the text of the Holy Quran, which is often elaborated and alluded to. The achievement of the article observes the Love-based Movement in the epistemological geometry of the verses of the Quran in four ways: The second is the Love-based Movement in the actual perfect man and the truth of Muhammad (PBUH); Third in the plurals of autonomous and obligated and in the form of direct behavioral path and fourth in non-autonomous and non-obligatory beings and in the form of direct existential path. Thus, the whole Holy Quran as the manifestation of the book of compilation and manifestation of divine names; Also, special verses with special reference to the four above-mentioned provinces of movement and change in it are considered as manifestations of Love-based Movement.

Emotion is a complex psychological state and includes components of mental experience, physiological response, and behavioral or expressive response. Emotion regulation is defined as processes or activities that people can track, evaluate, and they can influence the nature, course, and expression of emotions. This ability has an adaptive function. The purpose of the present study was to identify the types of emotions and emotion regulation strategies from the perspective of the Holy Qur'an. For this purpose, the method of content analysis and computer stylistics was used. The findings showed that Qur'an has addressed emotions such as joy, fear, anger, sadness, and despair in various verses, and strategies such as forgiveness, remembrance of God, trust, patience, acceptance, Adjustment of expectations and demands, and surrender are recommended to regulate emotions in the Holy Qur'an. Based on this, it can be concluded that mental health professionals can use Quranic teachings and emotion regulation strategies to provide coping mechanisms and appropriate care to manage emotions among their clients

The verses of the Qur’an enjoy commentaries besides what is inferred from their meanings and the Ahl al-Bayt (as) are the finest source for obtaining these commentaries since they are regarded as being on par with the Qur’an, according to Ḥadīth al-Thaqalayn. The majority of hadiths provide the Qur’anic verses with commentaries; while commentary narratives are not separated from interpretational narratives in narrative books and interpretations. As a result, it is critical to distinguish between the two types of narratives and identify the nature of each commentary. This article aims to answer the question of what kinds of commentaries have been provided for the verses on the Hajj in commentary narratives. Regarding this, the commentary narratives related to Hajj verses were extracted from the interpretational narratives below those verses based on the terminological meaning of the commentary of the Qur’an in verses and narratives. Using the descriptive-analytical method, it was found that these narratives contain four different types of commentaries: the given verse’s internal meaning, its internal example, its example over time (both inclusion and generalization (jari and intibaq)), and examples of its specificity (itlaq) or generality (umūm).

Veridicality consists in the representation of the objective existence of things as they are, independently of our perception. The veridicality of religious propositions in the Quran has become a contentious issue in recent decades, particularly regarding propositions related to resurrection, which some intellectuals have doubted or outright denied as being factual. Muslim philosophers assert that resurrection-related propositions are not only veridical but also true, even though they cannot be empirically verified. Instead, similar to philosophical propositions, they can be rationally analyzed and grounded in knowledge by presence (al-ʿilm al-ḥuḍūrī). However, empiricists have raised challenges regarding the verifiability and veridicality of religious propositions. Mojtahed Shabestari, despite his belief in God, has contested the veridicality of Quranic propositions concerning resurrection. Therefore, the primary focus of this study is to analyze Mojtahed Shabestari’s denial of the veridicality of such propositions. Through a descriptive-analytic approach, this research critiques Mojtahed Shabestari’s perspective and underscores the veridicality of resurrection-based propositions in the Quran. The findings indicate that since Quranic propositions regarding resurrection are not empirical and are articulated by a wise speaker, they should be evaluated on their own terms. Furthermore, Quranic verses explicitly affirm the veridicality of propositions related to resurrection.

Any field of health studies, such as spiritual health, which seeks to be involved in the experimental field for the purpose of making changes, is rooted in the worldview dominating it and cannot be designed and implemented without considering its paradigmatic foundations. The difference between current spiritual health theory and spiritual health derived from Quranic verses is in regard to these basics. The most important Quranic foundations of spiritual health are the ontological, anthropological, etc. foundations that lay the foundation for the design of health theory and the transition to the Quranic formation of spiritual health.The current research, with descriptive-analytical method, seeks to answer the question that what are the foundations of the ontology of spiritual health from the perspective of the Holy Quran and how does it lead into spiritual health? The findings of the research indicate that attitude toward being, God-centered components, materiality and immateriality of being, consistency and systematicity of being, purposefulness, believing in the invisible world and the hereafter, death and resurrection, and meaningfulness of suffering and life are effective in realizing spiritual health.

Friendship and tolerance are among the pillars of moral society and Islamic ethics, which, due to the inevitability of human life in interaction with others, as an effective religious and social solution they facilitate relationships. The frequent command to friendship and tolerance can be seen in the verses of the Holy Qur'an, the words and deeds of the Messenger of God (PBUH) and the Commander of the Faithful (PBUH), which results such as increasing sustenance and blessings, overcoming hardships, achieving goals, the health of the religion and the world, and achieving success and wisdom. This research tries, while explaining the importance of friendship and tolerance in the sayings of the Two Weighty People, to express its progress and its consequences, and its application in the life of the Messenger (PBUH) and its compatibility with the Alavi government and to answer these questions: firstly, What were the most important cases of friendship and tolerance in the government of the Prophet (PBUH)? Secondly, how much compatibility and application does friendship and tolerance in Imam Ali's (PBUH) government life have with the Prophet's (PBUH) life? In this article, by using the descriptive-analytical method, while presenting a precise and comprehensive meaning of the concept of "friendship and tolerance" and its components, by studying authentic narrative and historical sources of the parties, the biological type of the Messenger of God (PBUH) with seven different groups. including "combatants", "rebels", "refusal of allegiance", "opponents", "insulters", "perpetrators and messengers of terror" and "followers of religions and sects and people of dhimma" have been examined and their most important methods and instructions in this cases have been identified and explained, and the degree of compatibility of each of these with friendship and tolerance in the government of Imam Ali (A.S.) has also been examined. The results of the research show that in all the mentioned cases, similar to this type of tolerance and behavior, as an example of the narration of "Hadzoo al-Naal with the Naal", we also witness in the life and rule of the Amir of the Faithful (A.S.).

Hadith and Qur'an interpretation have a long-standing relationship, and Hadith interpretation is one of the oldest types of interpretation that was formed to explain the divine verses. Among the verses that have been the subject of serious debate and disagreement among commentators in the narrative interpretations is the verse "…fakhla’ na’laika innaka bilwaadil muqaddasi Tuwaa ". God's commanding address in the verse has caused various interpretations among the commentators, and hence the importance of examining the issue is clearly visible. Why this order was issued by Almighty God has been the main issue of the research and by examining the interpretation traditions in Sunni and Shiite interpretations and hadith texts, it was determined: There are seven viewpoints that have expressed the centrality of the wisdom of this divine command. The most wide-ranging of these views is related to the type of shoes of Prophet Moses, which were made of "dead skin". The most widespread of these views is related to the type of shoes of Prophet Moses, which were made of "dead skin". Another point of view is a hadith of Hazrat Wali Asr (A.S.) who, rejecting the previous point of view, stated the reason for this divine command as "expelling the love of his family". The present research has been carried out by descriptive-analytical method and by examining the documents and texts of the hadiths of the two mentioned views.The most important achievement of the research is that it was determined: First of all, the hadiths related to the "dead skin" were written in Sunni commentary and hadith sources; Secondly, in terms of repetition, the frequency of hadiths of the Companions is more than the hadiths of the Holy Prophet (PBUH); Thirdly, most of the hadiths of the Companions are weak and fake in terms of documentation and text.Also, in the Shia commentary and hadith sources, the hadiths referring to "dead skin" despite having a valid document, but due to the following reasons, it was determined that those hadiths were issued on the basis of taqiyyah: Conflict with the Qur'an, disagreement with the Hadith family and the basis of Shia jurisprudence and the correct opinion is the same hadith issued from the holy region of Hazrat Wali Asr (A.S.). This hadith, due to "having an authentic document", "acceptance by Shia thinkers", "compatibility with the Holy Qur'an" and "compatibility with the family hadiths", is the preferred word in the interpretation of this verse, which is the wisdom of God's order is expressed as "Removing family love from the heart".

Orientalists have long been engaged in the study of the Quran, translating and interpreting it alongside other activities. Their objectives include identifying similarities or differences between the Quran and other scriptures, highlighting potential flaws within the Quran, and employing scientific criteria to uncover factual information. Theodore Khoury, a German Christian priest, dedicated a significant part of his scholarly career to translating and interpreting the Quran, gaining support from members of the Christian community. The primary objective of this research is to address the following question: How can we assess the exegetical methodology employed by Theodore Khoury in his interpretation of the Quran, considering its principles, rules, and sources? Through a descriptive-analytical study of this issue, examining the principles concerning miracles, rules regarding evidence, and the extent of utilizing different exegetical sources, it becomes evident that Theodore Khoury's interpretation is characterized by predominantly superficial interpretations of Quranic verses and occasional negligence, despite his acknowledgment of the Quran's divine and miraculous nature. These shortcomings arise from his heavy reliance on specific Sunni sources of Quranic exegesis. As a result, not only does he overlook the distinctions between the Quran and the Bible, but he also lacks a neutral and impartial perspective when it comes to various aspects of Islam and the Quran.

Obedience to land is one of the characteristics that have been granted to some prophets.In verse 55 of Surah Noor,in which God's good news is presented to His pure servants,the word of obedience to religion is mentioned.In the narrations,the similarity of the ways of the past and the future and the similarity of the current divine traditions between the divine prophets and Imam Mahdi have been pointed out.From the advent of Hazrat Hojjat, he generalized it.This research tries to examine the verses that mention the submission of the prophets and its works and results by using the verses, interpretations,narrations and using the descriptive-analytical method.generalize the results to the rule of the righteous after the advent of the Holy Prophet.Studies show that being a benefactor is one of the basic conditions of obedience,granting rulings and knowledge and joining the righteous is one of the fruits of God's power over the prophets

This study, with the descriptive-analytical method and content analysis appropriate to the discourse and style of the Qur'an, seeks to introduce a model and a map based on the map and model theories.By applying the theories and introducing the model and the map in the interpretation of the Qur'an, it seeks a universal and eternal reinterpretation of its teachings considering the current issues.This study also proves its effectiveness methodically and the findings of the study indicate that the theory of model and map includes all the verses of the Holy Quran and is the reason for the miraculous manifestation of it throughout the times and places corresponding to the discourse components of each era.The verses of the map, due to their correspondence with human nature, and their converging with the commonalities of monotheistic and divine religious and moral schools, can be understood and applied in life forever without any ambiguity.On the other hand, model verses, with the mechanism of inducing time, place, audience, and accurate understanding of the message corresponding to the context of revelation and re-understanding it under the new era, make the pieces of training current and relevant to the new era and are related to current issues.