پژوهش نامه قرآن و حدیث
پیاپی 22 (بهار و تابستان 1397)

The Holy Quran, as the product of the prophecy of the Prophet of Islam (p.b.u.h.), is a revelatory text represented in the form of human literature. Based on theological principles, this text is a verbal miracle with the two features of ‘wisdom’ and ‘eloquence’. The former governs the content and the latter governs the form of this text. Each one of these two features has its own specific requirements and conditions. For example, eloquence has given it a glorious structure and made it a text full of aesthetic elements. Hence, the history of Quranic research is full of research on the rhetorical aspects of the Quran to explain the verbal miracle of this Holy Book. The present study is a theoretical research work conducted on the basis of the analytical-descriptive method. It aims at analyzing Surah al-Ikhlas using the criteria of rhetorical sciences and aesthetics. Based on the data analysis, it was revealed that restriction, detachment and attachment, brevity, and rhythm techniques and a combination of scientific and literary forms are among the most important examples of beauty in Surah al-Ikhlas. The findings also revealed that given the mission of Surah al-Ikhlas, such figures of speech as simile, metaphor, etc. have no function in this surah

Allameh Tabatabai believes ethics is ‘the most virtuous of habits’ acquired through repeating good deeds. He holds that the basis and the criterion of a moral act is the sacred essence of God and love for Him, and the social functions of morality include securing worldly and otherworldly bliss, securing physical and mental health of man, betterment of the society, creation of social unity and solidarity, regulation of the social life of man, development of civilization and culture, etc. From Allameh Tabatabai’s point of view, the society has a legal identity and disposition, is of a nature independent of the individuals, and its potency dominates the authority and mind of the individual. Accordingly, he believes morality is not isolated from social conditions, and it changes as soon as conditions change. He holds that the Quran hints at its independent nature by accepting the existence, life, book, understanding, practice, obedience, and sin for the society. Allameh believes that morality affects the society, and the society reciprocally impacts on morality. According to him, morality is the spirit of society, and the regulations in a society are influenced and determined by morality. There is an interactive relationship between morality and actions in the society, and actions, beliefs, and morality reciprocally impact on each other

The Buyids with three branches, i.e. the Buyids of Persia, the Buyids of Rey, and the Buyids of Iraq, reigned over widespread parts of the territory of the eastern caliphate in the center and west of Iran in the 4th and 5th centuries AH (324-447). This era is the golden age of the Iranian-Islamic culture and civilization, and it witnessed the growth and development of various sciences, including the Islamic sciences. The golden age of the Islamic-Iranian civilization is the product of the material and spiritual support of the emirs and ministers of the Buyids and their gentle behavior, coupled with their indulgence and tolerance toward the followers of various religions and religious schools, in addition to the Islamic teachings and the dedication and perseverance of the scholars and learners. The contributing factors can be summarized as follows: the learned emirs and the support and encouragement of the scholars and students, the religious indulgence and tolerance of the Buyids, the appointment of such learned, well-educated ministers as the family of ibn Amid and Sahib bin Ebad, and the establishment of worthwhile infrastructures, centers, and educational institutions for scholars and students in different regions, especially in Baghdad, Rey, and Shiraz, which is indicative of the great ambition of these emirs in the field of culture and civilization. Mosques, hospitals, libraries, monasteries, and ribats (centers for Sufi fraternities) were the most important academic and educational centers of Iran in this period, great scholars, orators, physicians, and mystics were educated in them, and they made the sciences of the day reach an unexampled level of flourishment and brilliance. These men of knowledge contributed to the prosperity and progress of the Islamic-Iranian civilization in various fields, including Islamic sciences, especially the Quranic and hadith sciences. The present study is aimed at investigating the transformation of the educational institutions during the reign of the Buyids of Persia and their role in the prosperity and expansion of the Islamic culture and science, especially the Quranic and hadith sciences

Today, the explanation of the role of Islam in the development of human society, particularly economic development, and the relationship between the teachings of the Quran and this dimension of development is one of the important issues of contemporary research on religion. The underdevelopment state of the majority of Islamic countries in the present era and the amazing advances of Western nations in all respects, particularly their economic development, has led some people to link the underdevelopment of the Islamic nations to their religious teachings and to consider the Quran to be the cause of this stagnation and lack of dynamism. The present research seeks not only to invalidate such a view, but using the verses of the Quran, to demonstrate that this heavenly book promotes and encourages economic development. This study does not seek to present an economic development model and system based on the Quran as we believe it is what the human science and experience is expected to fulfill. The study merely seeks to demonstrate that the Quranic verses are compatible with economic development factors. In this research, evaluating the important factors of economic development from the perspective of the scholars of this field, introducing the most important ones from among them, and comparing them against the Quran, we extract the verses which clearly refer to these indices and represent the correspondence between them and the Quranic teachings. The most important elements of economic development that have been extracted include ‘the development and prosperity of land’, ‘the role of man in the conquest of nature’, ‘labor and hard work’, ‘anti-pluralization and the fight against poverty’, ‘the prohibition on void economic dealings’, and ‘rejection of economic dependence

Undoubtedly, the theology of the New Testament, unlike the theology of the Holy Quran (based on Unity), is based on the teachings of the Trinity. This doctrine is based on three distinct hypostases, i.e. the Father, the Son, and the Holy Spirit. In the Christian theology, the Father is the spirit of the Lord, who necessarily has a divine nature, the Holy Spirit is truly God Himself, and the Son is Jesus Christ created for deliverance and salvation of mankind. According to Christian theologians, these three hypostases are not established as polytheism. The main purpose of this paper is to answer the questions, what is the view of the Holy Quran and the New Testament on polytheism and how is the New Testament negatively affected by it? Hence, in order to better understand this issue, the approach of the Holy Quran towards polytheism in Christianity is also pointed out

The Holy Quran is considered the most important miracle of the Prophet of Islam (p.b.u.h.) and is the proof of his prophethood. This is the book that one can produce neither something like it nor something like a part of it – even like a surah from it. This issue is seen in several verses of the Quran in the form of ‘challenge phrases’ termed ‘tahaddi’. The inimitability of the Quran has various aspects among which one may point out the extraordinary rhetoric, fantastic beauty, symmetry and harmony among the verses, lack of disparity between the content of the surahs, the illiteracy of its introducer, and its unique style. However, in verse 49 of Surah al-Qasas, the term tahaddi has been explicitly used about the ‘guidance aspect’ of the Holy Book. It appears that this characteristic of the Quran is one of the main factors of its miraculousness in terms of content and meaning, which, in many respects, has been neglected and has not been mentioned as one of the tahaddi verses. This view is supported not only by the explicit tahaddi in Surah al-Qasas, but by such issues as finding the meaning of ‘mesliyyat’ (sameness) in the Quran through the Quran interpretation method, the addressees of the tahaddi verses’ not being limited to a particular place or time, the inability of the Arab eloquent speakers and poets in expressing transcendent and guidance concepts like those of the Quran, as well as the special emphasis of the Quranic verses and the narrations from the Infallible (a.s.) on the ‘guidance aspect’ of the Quran