پژوهشنامه معارف قرآنی
پیاپی 37 (تابستان 1398)

The display of passive defense in the defensive strategies of the Holy Quran and Prophet Mohammed Seerah(method).Giving attention to passive defense aimed to inhance the defensive abilities of countries and reduce threats and their vulnerability in various areas is an inevitable fact which prominent politicians and strategists of the world have put a considerable emphasis on With the advent of Islam the blasphermers and pagans constructed a wide plot and carried out a great raid against this Divine and humane religion to annihilate it. Therefore in some verses of the Holy Quran clearly the importance of maintaining constant readiness against enemies and religion and honor of Muslims is strongly considered.Additionally in defensive tactics of prophet Mohammed (p.b.u.h),there are examples of a variety of methods of defensive tactics and effective utilization of right positions of time and place to deal with the enemies of religion. This research is to investigate and evaluate the various defensive methods and tactics of Holy Quran directly and indirectly.Furthermore we are trying to extract and present some examples of tactics and defensive plans of prophet Muhammed which nowadays are known as Passive Defence Principles.This article discusses the dimensions and methods of passive defence based on Holy Quran's teachings and holy prophet Muhammed Seerah.

Doubtlessly, some part of the Quran’s literary beauty and delicacy lies in its small linguistic components i.e. Zakhakhshari is a scholar who has aesthetic interest in interpreting verses. In this article, we studied the rhetorical functions of jarr prepositions in a number of Quranic verses from Zamakhshari’s perspective and evaluated its value in the beauty of the verses. This evaluation shows that Zamakhshari looks at the literary beauty of the jarr prepositions through the order and compound of verses and focuses on the semantic structure of verses in his aesthetic analysis. With his specific question-and-answer-based method, he looks for the linguistic causes of the prepositions and tries to measure their implication and different meanings regarding the general atmosphere of the verses and in combination with other units of the sentences. He believes that inattention to varieties of these prepositions and their literary delicacies result from tastelessness; and states that his aesthetic interpretation focuses on imagery, semantic plurality, exaggeration and emphasis on the jarr prepositions.

What is obtained from the Qur'an and the traditions of the Ahl al-Bayt (AS) is that every being in the universe has a share of reason and understanding and, in its own language, glorifies God, according to this, life does not belong to animal and vegetative beings And the speech and talk are not specific to this meat language. Therefore, audition and hearing can not be the same as ordinary eagerness. However, in humans, the term "promise" refers to the hiring of sound or the reference to the appendix to the previous convention, which requires our human nature and that we are a social animal, but does the promise of this meaning also apply to the evolution ? Interpreters and religious thinkers, each in their own field, have briefly provided answers, but there is no clear and explicit summary that we will examine in this study.
The following article, written in an analytical descriptive form, focuses on criticizing and adapting the views of three valuable interpretations: "Al-Tobayan al-Tafsir al-Quran", written by "Sheikh Tusi, Mohammad ibn Hasan", "Assembly of the Qur'an", "Tabaris, Fazl ibn Hasan "and" Al-Mizan fi Taqsir al-Quran ". Tabatabai, Seyyed Mohammad Hussein, has examined the concept of the promise of the creatures, the most important result of the discovery of the authors of this paper, that each of the creatures in proportion The creation of God creates the Almighty in the language of praise, even though other beings can not hear it.

Explaining the Relationship between Religion and Politics in the Imamate of the Shiite Mahdism is one of the most important concerns of Muslim scholars who can guide Islamic states in their decisions and policies in the absence of Islamic State. The Holy Qur'an and the traditions of the infallibles (AS) have provided guidelines for coordinating the proper interaction of religion and state. This research aims to answer the following questions through a descriptive-analytical 1- How is the relationship between religion and politics in the thought of Mahdism based on the teachings of Islam in the Qur'an and narrations? 2- What is the difference between Shia Imamiyah attitude towards this issue and the relation between religion and politics in the modern world? Religion in the doctrine of Shiite Mahdism, inspired by religious scripture, has come to guide man in the world and in the hereafter and to direct human social and political life. Thus, the relation between religion and politics is a logical one, and religion has dominated human political life, promoting all behavioral aspects, including political behavior, towards spiritual and divine ends; The office of political life has been eliminated. The innovation of this article is that in addition to explaining the relationship between religion and state in the thought of Mahdism, it can be useful to guide the behavior of Islamic societies during the absence

Abstract One of the cornerstones of the moral order is "moral purpose." The purpose is actually what the act ultimately ends up with. Some Western scholars and contemporary Aristotelian scholars, while pointing out some of the main virtues and realities among other moral schools, believe that, first, moral purpose role plays an important role in recognizing, explaining, evaluating and judging ethical propositions, ethical theories and acts, and moral behavior of human, and secondly, the most complete, the most comprehensive and the most real moral good is presented solely in the religions of monotheism to mankind. In their view, "divine glory", or the same theory, includes all the ends and human goals, and at the same time is the ultimate and unique one that ensures the happiness of mankind in the world and the hereafter. The one who achieves this goal, naturally, has its other ends due to its connection to the ends of the world, and will be forbidden from falling apart in other relative ends. In this paper, the author of this article, using descriptive-analytical method and library, intends to study and evaluate these moral purpose according to the epistemic source of revelation and Qur'an in three categories: Prophetic, Middle, and Final. To reach the ultimate purpose, mankind forms the series of purposes, each of which in turn is superior to the end, and by passing the preliminary and middle ends of the path of evolution, he has been transcendent and has become the center of the port Right.

La promesa es un tema frecuente en el Sagrado Corán y en la tradición de los infalibles (AS). En la tipología de promesas, se pueden dividir en promesas relacionadas con los profetas, los creyentes públicos y sus propiedades. Teniendo en cuenta la relación entre ideas y acciones, conocer la promesa de las características como un conjunto de ideas es eficaz para promover la religiosidad. Además de las características y resultados específicos de las promesas en las áreas de epistemología, ontología, antropología y metodología, una estructura coherente y un solo objetivo persigue los logros. Para lograr esto, los versos absolutos absolutos de la promesa han sido extraídos y clasificados, luego, al referirnos a las interpretaciones, hemos analizado cada clase. Los logros de los diversos tipos de epistemología son: conocimiento y absolutaidad, certeza del conocimiento, métricas verdad-verdad y modos expresivos. En el dominio ontológico, las promesas tienen una existencia real y artística. En el campo de las humanidades, en términos de las dimensiones de la percepción y la acción humanas, es: inmortal, política y social, y desde el punto de vista de la acción, la promesa de la enseñanza del conocimiento, el cultivo de los justos y el semanticismo social. En el campo de la metodología, tiene un enfoque jurisprudencial, interpretativo, verbal y educativo. Los logros anteriores son los equipos de orientación y entrenamiento humano.