پژوهشنامه معارف قرآنی
پیاپی 42 (پاییز 1399)

The Qur'an, which is the cornerstone of Islamic knowledge and law, has three views on the implication of its appearances on the purpose of God: 1. Lack of authority without referring to the infallible; 2. The authoritative and apologetic authority that is effective within the limits of laws and duties; 3. The definite implication of appearances on the meaning in the range of rulings, teachings, developmental and historical sciences. It is very important to study the issue, because weakening the Qur'an or removing it from the center of Islamic teachings makes the basis of religion difficult. It seems that ignoring the verses that consider the whole Qur'an as light, explanatory, guidance and free from differences, etc., the mentioned verses, as a complement to the expression, indicate that the appearances of the Qur'an are divine. The miraculous verses of the whole Qur'an also show that the appearances of the verses are meant, otherwise, not only is the Qur'an not a miracle, but even knowing it as eloquent is worth pondering. Of course, the theory of the definiteness of the Qur'anic appearances raises questions that will be answered. This research, which has been done by the method of documentary-documentary and content analysis, descriptive and quasi-research, has considered the idea in question and confirmed it.

Abstract Self-awareness has ontological, and anthropological foundations. The main ontological foundations of the Quran are categorized in two groups: the foundations of abstract and material entities. The most important abstract foundations are monotheism and believing in God, the existence of invisible creatures, and the outcome, and the major material foundations are the creation of the universe, the creation of the universe for man and the purpose of universe. From the holy Quran’s perspective, each of these foundations affects self-awareness. The foundations of monotheism have a direct relationship with self-awareness. God regards remembering himself as the main cause of insight and self-awareness, and Allah sees His forgetfulness by the creatures as a reason for absent-mindedness and insufficient as well as difficult subsistence in the world and blindness in the hereafter. Knowing Angels and Satan helps human to understand the existence of the abstract beings and find out his abstract qualities by observing the influence of these creatures in human life. In this way, human beings can develop balanced self-awareness in their material and spiritual capacities. Also, faith in the Resurrection Day and friendship are directly related to self-awareness, which plays a major role in the awakening of the human and leads to pure actions, avoidance of hypocrisy and ostentation. And the material foundations raise human awareness of his power in understanding the world and, yet of his inability to understand his incompetence to creator and creation.

The possibility of interpreting of the Qur'an by a non-Imam person, is one of the topics that Fatuni has discussed and summarized its relevant narratives in the preface of the Mera'at al-Anwar. Based on a lot of narratives, he claims that the Qur'an knowledge is completely specific to Ahl-al-beyt, and without their guidance and the God favor, others will not understand even the descent and the appearance of the Qur'an, let alone its interpretation and inwardness. In the next step, by addressing some verses and traditions that invite believers to Qur'an and reflection to it, and by mentioning those Ahl-al-beyt companions who have been the Qur'an interpreter, he considers the possibility of Quran interpretation and explanation by those who are the students of the Imams and learn from them the principles of interpretation. The author of this article, in the first step, completes the Fatuni`s first claim, and according to traditions accepted by him, attributes even the little understanding of Imams's opponents of the Qur'an to imams themselves and provide a more comprehensive explanation of the related narratives. in the next step, the author discusses that the method of Fatuni` reasoning to prove the possibility of Qur'an interpretation by Imams's disciples is incomplete and provides further proofs.

Review: According to the semantic implications of the verses, it belongs to invalidity, belief, existence, action, or promise. False belief can be traced in the Qur'an in two ways: One: False causal belief: False belief that leads to the realization of other falsehoods; Such as the verse "... those who disbelieve follow the false; Indeed, the infidels follow falsehood (Muhammad / 3). Following falsehood, which is a false act or an example of falsehood in this verse, which is the devil, is an existential falsehood, but in fact the cause of this act or the cause of the application of falsehood to the devil is disbelief, which is a belief. In fact, true falsehood is the same as belief. The real reason for reading doctrinal falsehood and considering other falsehoods as virtual is the same (Tabatabai, vol. 11, p. 455); What is more, there is a causal interest as a permissible interest here. True falsehood is the totality of verses, disbelief, polytheism, hypocrisy and disobedience of divine commands. Two: False beliefs: Examples of false beliefs stated in the verses: Blasphemy against God, blasphemy against the Prophet of Islam, refusal to accept the resurrection, denial of religious necessities, hypocrisy, theoretical polytheism, etc., are false. Existential void: Contradictory existence is void with the existence of right. Current falsehood: Belief in.

The Holy Quran has a comprehensive view of the issue of beauty. Recognition of the beauties of the Qur'an has been done with various lexical, literary, conceptual and interpretive rhetorical methods and methods. In Arabic, especially in the Holy Quran, each word has a special place. Using descriptive (qualitative) method, this research examines different types and structures (if) in a syntactic and rhetorical way in the verses of the Holy Quran and also in Arabic poetry and prose. Our endeavor is the careful disclosure of many syntactic and rhetorical interpretations in which, if all its uses are used. Our main reason is a semantic change (aza) when leaving the conditional format, capacity, and so on. We will also explain the reasons for the restriction on the use of (aza) and its substitution.In the succession, given the structural difference (s) in which it occurs, we will show how the sentence structure changes meaning, and finally we identify our Qur'anic documents with the rhetorical reasons for each.

Jerald Hawthing, the British Qur’ān researcher, has examined the qur’ānic verses related to idolatry and polytheism. The study at hand adopted a descriptive-analytical approach to criticize his opinions about the foregoing topic. This resulted in the identification of three key points in his viewpoints: the general qur’ānic terms do not directly refer to the idolatry of the contemporaries of the Qur’ān, the specific qur’ānic terms do not imply their idols, and the derivations of polytheism do not imply their doctrinal idolatry or polytheism. These three viewpoints can be criticized as follows. The Qur’ān’s use of general, abstract terms to talk about the idolatry of its contemporaries is done in the light of their increased familiarity with abstract concepts common among all cultures that belong to the non-God worshipping domain. Based on the existing indications in the qur’ānic verses and those out of these verses, it gets clear that this worshipping has been in the form of idolatry. The specific names that exist in the Qur’ān about the polytheism of the polytheists agree with doctrinal polytheism, and according to traditional Islamic sources, these have been the idols worshipped by the contemporaries of the Qur’ān. The majority of the verses used in the Qur’ān about polytheism target doctrinal polytheism rather than practical polytheism. Moreover, the concept of intersession is not actually related to polytheism; rather, the polytheists used the intercession of the deities merely as a pretext for their idolatry and polytheism.