نشریه مطالعات قرآنی
پیاپی 47 (پاییز 1400)

God Almighty has designed the words of the Holy Qur'an in such a way that in order to understand some of them, a network of related meanings must be formed. One of these words is the word Asma in verses 31 to 33 of Surah Al-Baqarah. The findings indicate that there are many interpretive sayings in this regard. In this library analytical article, the sayings of the commentators are divided into eleven aspects and it is tried to examine and critique them using the semantic method of Isutsu, and then the interpretation of the mentioned verses is expressed with a semantic approach to the word "Asma". The importance of this issue is to achieve the semantic network of the word "Asma" because it is essentially necessary to explore the semantic components of the words in the textual context of the Holy Quran in order to provide a better interpretation. The purpose of this article is to provide the semantic network of the word "Asma" to the Quranic scientific community so that its results can be used in interpretive and Quranic research.

The equivalent of the word "style" in Arabic is "Oslub" and in English, it is "style". One of the sciences that are as important and independent today in the field of language and literature as other fields of art is stylistics. Stylistics is the description and analysis of various forms of language in the practical applications of language. The concepts of style and stylistic diversity in language are based on the general assumption that within a language system, a single content can be encoded in more than one linguistic form. Style in language is not merely a superficial representation, but on the contrary forms an essential part of the meaning conveyed by the author. Stylistics is used to study all types of texts, but the study of religious texts is one of the most important fields of stylistics. Society is a collection of human beings who are connected to each other by specific systems and traditions, customs and laws and have a collective life; Imam Ali (AS) and Imam Sajjad (AS) in addition to sermons, letters and wisdom have presented scientific and valuable statements about this phenomenon.

Qur'an is a book that requires contemplation, and certainly the wise people have the most contribution. The Greek word "philosophy" has been translated into the word "wisdom" in ancient logical texts translated from Greek into Arabic, and the Arab has used the "philosophy" synonymously with "wisdom". Knowing things in the best way is called "wisdom". In this research, with a descriptive-analytical approach and relying on verses and hadiths, we achieved the following conclusions The semantics of the word wisdom includes three dimensions of companion words, substitute words and opposite words. From the concepts mentioned in the verses with this word, the word wisdom can be known more comprehensively. Words such as goodness, thank and verbs such as Ita, education, etc. Substitute words refer to words that have a similar style to wisdom, such as intellect, Zi Hajar, Labb and thought. The word that is the opposite of wisdom is ignorance, and the knowledge of ignorance has a tremendous effect in achieving the premise of wisdom.

Among the aesthetic forms of rhetoric, metaphor is one of the most eloquent and efficient tools that are used more for abstract concepts to make its understanding tangible and objective, and it constantly tries to attract the attention of the audience by creating a kind of deconstruction in the meaning and words. In this way, it creates a conceptual and fundamental structure that is used to think about more abstract matters. These linguistic structures are the same as pictorial schemas. Schemas are a process of language cognitive structures created by human physical experiences in dealing with the outside world. In short, the mind is able to process the input data of the environment and to analyze and decode complex semantic concepts in the linguistic-speaking context. It is worth mentioning that in the structure of traditional ode and Quranic texts, epic poems and eloquent poems have a significant role in this regard.

Semiotics is an approach in literary criticism that has the potential to explore how meaning is created in literary texts. This text-based method with a systematic approach studies all the factors that are involved in the production and interpretation of meaning or in the process of signification, and tries to achieve the key points of the text and its semantic layers. The Qur'an, as the foremost literary texts, has presented its teachings and long meanings in each surah in the form of an extensive network and a chain of sign systems. The present article, based on the descriptive-inferential method, has considered the theme of jihad in Surah Muhammad (PBUH). This reading examines the text of the surah as a system of codes and theological signs, in a coherent framework and in different structural layers of phonetics, lexicon and syntax-rhetoric. The signs in the text of this surah move away from their main function through the axes of companionship and succession and according to the context and atmosphere governing the surah and take new meanings.

Semantics is one of the new approaches in Quranology of the last century. This knowledge has been very effective in the growth and promotion of Quranology today and has been welcomed by Quran scholars. One of the branches of semantics is structural semantics, and among them, one of its topics is determining the semantic domains of a word. In the following article, the semantic domain of Lail in the Holy Quran is explained. The research method is textual analysis based on the pattern of accompaniment and substitution of words with the word Lail. This study shows that the words that are related to this word in the process of companionship and succession can be examined as the semantic pairs and subsets of semantic relations day and night (inclusiveness of night and day, etc.); Phenomena accompanying the night (moon, stars and darkness); The sections of Lail (Shafaq, Maghrib, etc.), the functions of Lail (devotional, social, calendar, natural) and the semantic-conceptual types of Lail (complementary, intensifying, distributive and reciprocal) in the Qur'an were examined.

In human livelihood, there is an important right called for-profit right, which the legislator has stated in the civil law and jurists of its rules and effects. In this research, it has been tried to express the reasons for the legitimacy of for-profit rights, including the life, competitive and residential right, according to Quranic and narration studies. But what is generally about the act of charities in the way of God can be one of the proofs of the legitimacy of these for-profit rights, of which verses have been mentioned. Also, in this research, other reasons such as narrative reasons, the actions of the companions of the Prophet (PBUH) and the basis of reason have been discussed as "as a source of legitimacy of for-profit rights". The purpose of this study is to investigate the legitimacy of for-profit right according to Islamic jurisprudential sources. Therefore, according to the emergence of new and emerging examples in this matter, the great Islamic jurists and Islamic jurists have a certain criterion for determining the types and rules of for-profit right.

According to the Qur'an, the jurisprudents consider the forward sale to be the purchase of property in obligation, up to a certain date at the present price. The aim is that both exchanges, i.e the purchase price, which is called the price in the sale, and the Molem Fih, which is called the seller in the sale, should be clear in such a way that there is no ambiguity in it. According to this definition, the forward sale in banking is that banks, in order to provide a part of the working capital of production units, at the request of these units, pre-purchase their products. These units receive money from the bank and deliver the goods to the bank on time. But forward sale in e-commerce is that a person visits the site and orders the purchase of goods and pays the amount of the goods on deposit to receive the goods at the specified time.

The companions of A'raf are Qur'anic concept. This term is mentioned twice in Surah A'raf, verses 46 and 48; In these verses, the companions of A'raf are men with special characteristics; They know everyone by their faces, greet the people of bliss, rebuke the people of cruelty, and refuge God from being with them. Different views have been expressed on the nature and application of companions of A'raf; They are angels, prophets, martyrs, those who have the same good and bad deeds, people of nature, and so on. The present study is a descriptive-analytical and documentary type (library), and with the method of interpreting the Qur'an to the Qur'an, critiques and examines the most prominent views in this field and refers to another reading of this group. He has explained about the companions of Yamin, the companions of the north and the characteristics of companions of A'raf based on verses and narrations, and by mentioning the characteristics of the companions of A'raf, he has specified these companions based on the verses.

Paying attention to the meanings and evolution of some words and researching in such cases leads to providing a correct understanding of religious texts. Among these cases, we can mention the meaning of "Azar Buhen" in the verse of Nashuz. Many translators and commentators of the Qur'an have translated and interpreted Zarb here as meaning "beating and corporal punishment", while dictionaries do not mention the meaning of "beating" or "beating" is one of the sub-meanings of "Zarb". In the Holy Qur'an, the word "Zarb" and its derivatives are used in different meanings, and in the narrations from the Prophet of Islam (PBUH), "Zarb" is used to mean non-"beating", and some followers, such as Ata considered the meaning of anger to women from "Zarb" in the verse of Nashuz, and also the many narrations that have been narrated from the Prophet of Islam about the prohibition of beating women, all of which indicate that Zarb in the verse of Nashuz has a different meaning than what translators and commentators have considered. Therefore, it can be said that "Azar Buhen" does not necessarily mean physical beating, but is a kind of treatment of vulgar women.

Presenting the teachings of the Qur'an in other languages ​​is one of the main characteristics of propagating this divine book. On the other hand, the translation of the Holy Quran is influenced by its interpretation and the interpretation of the Qur'an is also influenced by the rules that the interpreter uses in the interpretation, so some interpretive rules (not necessarily all of them) will be indirectly effective in translating the Qur'an. The purpose of this research, which is done by descriptive-analytical method and based on library resources, is to identify and study and explain the role of such interpretive rules in understanding and translations of the Holy Quran. Based on the results of this research, the effective interpretive rules in translating the Qur'an are the rule of using interpretation, the rule of context validity, the rule adaptation, the rule of appropriateness, the rule of permissible validity, the special and general rule, the rule of summary explanation and the rule of attention in a sense that the role of each of them in translating the Holy Quran was also examined in this study.

The social concepts of the Holy Quran as the most important religious book of Muslims in various fields of human knowledge, especially Persian literature and sociology have often been neglected. Among the topics discussed in this heavenly book is the concept of social patience and its components, which has been proposed as the most effective way out of difficulties. The hardships of life are not unwise, and behind the problems and hardships of life is the divine wisdom. During social life, a person faces many problems and difficulties, passing them are a great challenge for human beings. The present research is descriptive-analytical and has been done by library method. This study examines the impact of the poems of Maulana, Saadi and Hafez on the Holy Quran with emphasis on the concept of social patience in verses 5 and 6 of Surah Al-Sharh: ﴾So, verily, with every difficulty, there is relief(5) Verily, with every difficulty there is relief﴿.

The present study was conducted to examine the level of attention to the positive thinking lifestyle in Islamic texts and the Qur'an. Positive thinking is a form of thinking that, as a matter of habit, seeks to obtain the best results from the worst situations. The method used is descriptive-analytical, and it is based on library studies and documentary method, which has been done by taking notes from valid books and articles and by searching in software. The most important achievement of this research is familiarity with the positive attitude and its effect, as one of the most important factors in religious life. This is possible by having a good faith in God and the people, and this approach will increase the existential capacity, the spirit of gratitude and cheerfulness. The results of the study also showed that positive thoughts and attitudes increase the body's defense level and make the body stronger. Also, positive thinking is the best way to fight stress.

The role of man in his actions is one of the important theological and interpretive issues, that is, does man have the power of choice in his actions or is he forced by the divine will and his will has no role in performing actions? Fakhr Razi, a great philosopher, theologian and commentator of the sixth and seventh centuries, considers human actions as God's creation and believes that man has no authority in performing his actions, and considers man's will and authority to be contrary to monotheism in creation and lordship. He considers the eternal knowledge and divine scope as the cause of the coerciveness of actions and states that just as God is the creator of man, so he is the creator of his actions. In a descriptive-analytical method, the author explores the views of Fakhr and considers his theory to be in conflict with the verses of the Qur'an and the principle of causality. Other results of this research include the cross-sectional relationship between the creation of God and man and the explanation of the relationship between the recording of human deeds in Ommolketab and the coercion of human beings.

The purpose of this study is to investigate the effective role of educating moral values ​​on the manifestation of human personality perfection from the perspective of Quranic teachings. One of the important issues on the manifestation of human personality perfection in the country's educational system is the effective role of training moral competencies. The present study is a qualitative research and examines the variables of this research using a descriptive-analytical method. The results of the present study show that personality perfections from the perspective of Quranic teachings are not limited to inherent dignity and a person can increase it by approaching God and piety and acquire a higher value, and this value is an acquired value; But according to verses and hadiths, the basis of our treatment of others is good morals and preserving their inherent dignity. Adherence to the principles of education of moral values ​​means the possibilities, necessities and position of human life in the field of education, and methods mean the strategies and assumptions that we adopt according to the principles to achieve great goals.

Some Islamic thinkers consider the existence of polygamy laws in Islamic jurisprudence as the reason for the absolute permission of polygamy in Islamic law, but as we have said, Islam is a comprehensive religion of conditions and has a law for all different situations (normal and urgency, etc.). Most of the later scholars and most of the current authorities have also issued fatwas on the non-acceptance and permissibility of polygamy and some have even emphasized its abomination due to the harms caused by it. Also, the Islamic government can impose restrictions and conditions or restrictions in this regard based on social interests as a secondary rule, as seen in the civil law of the Iranian family and some countries. In this study, the library method has been compared and applied by inferential analytical method between different points of view and the results show that the permissibility of polygamy in Islam depends on special social conditions and that Islam did not invent the law of polygamy but limited it and signed a treaty, the head of which is justice.

Undoubtedly, one of the most beautiful verbal arrays is the pun array, which plays an effective role in strengthening the inner music of words. On the other hand, one of the most obvious aspects of the miracle of the Holy Quran is its musical miracle, so that from the very beginning of its revelation, it has immersed all listeners in miracles. But what is more interesting in the verbal music of the Qur'an than any other subject; There is a close connection between word and meaning. However, this heartwarming relation is not easily detected and identified in all cases. In this research, which has been done in a research-analytical manner, examples of types of superfluous puns in the Qur'an have been introduced and some cases of beautiful proportions of word and meaning in this branch of puns have been explained; Proofs that word and meaning in the word of God are parallel and the semantic beauty of verbal arrays in the Qur'an, if not more than their verbal beauty, is not less than it.

Attar Neyshabouri, one of the famous poets of Persian literature in the seventh century, has included mystical themes extensively in his works. Despite having the Shafi'i religion, he has praised Imam Ali (as) in his works. In his works, Attar Neyshabouri has expressed his inability to enumerate the attributes and Qur'anic practices of Imam Ali (AS), considers his courage and bravery as unique, considers the existence of religion and the world as his blessed existence, and considers him as the source of virtues. In this article, with a descriptive-analytical method based on library information, we examine some of the attributes and manners of Imam Ali (AS) who have a Quranic document in his works. Based on the findings of the present study, some of the attributes and practices of Imam Ali (AS) that Attar has dealt with in his works are Imam's sincerity and piety, mentioning the story of Laylat al-Mobit, giving a ring to prayer, the greatness of Imam Ali (AS), heir and the brother of the divine prophets, the Imamate of Imam Ali (AS) and the issue of succession and healing of the Imam.

One of the important tools that can be used to convey concepts and content more accurately and quickly to people's minds is the use of proverbs, similes, and allegories and so on. The Holy Qur'an has used tools such as examples and allegorical metaphors to express guiding messages in a rhetorical and conceptual format. One of the best ways in which the Qur'an can explain rational teachings and spiritual concepts to people is by simile and allegory; Because through similes and allegories, facts are brought to mind in simple and fluent language. There are about 500 verses in the Holy Quran that have similes, allegories, allusions, metaphors and allegorical similes. This article intends to study and analyze the allegorical similes of the Holy Quran in the category of charity by adopting a descriptive-analytical method, after explaining the concept of allegorical simile and its Quranic function.

Undoubtedly, one of the influential issues in the destiny of each person is choosing his lifestyle. In today's world, we are faced with different lifestyles that show their differences in the type of thought, belief, religion, and so on. Each type of lifestyle includes all aspects of a person's life that the choice of any type of lifestyle has a direct impact on the excellence and happiness of the person. But man has always deviated due to not knowing the right lifestyle, the prevalence of wrong lifestyles in society, moving away from the sublime goal. Now, among the various lifestyles and divine religions that we face in today's world, it can be said that according to the harmony and compatibility of the three important parts of beliefs, ethics (individual and social sphere) and rules in Islam, about the Islamic lifestyle, It is necessary that the education of the Muslim generation to be in accordance with the lifestyle presented in the Qur'an and hadiths in order to be considered for becoming Muslim and to become a perfect human being.

Among the Sunni fundamentalists, some believe in the reasoning of the opinions of the Companions, and in contrast, others have rejected this claim with rational and narrative arguments. Regardless of the arguments of the parties, both groups seem to have neglected their original sources of narration. Referral to the most authoritative books of hadith among the public can be the best and fairest measure for the chapter of al-Khatab in this principled but also super-principled dispute. Sahih Bukhari, which according to the Sunni Republic is the most correct and important book after the Holy Quran, which does not require the study of document, contains narrations that can explain the answer to this question. The existance of Hadiths proves that some famous people cannot be considered equal in faith and justice, and not to be considered all their words and behavior to be correct, and in the first way, their statements could not be considered as evidence and a fatwa not to be issued based on them.

One of the important points of the miracle in general is the attention to its characteristics, which distinguishes it from other miraculous things such as magic and proves the superiority of the miracle. In this regard, although it can be acknowledged that all Islamic sects and even Western thinkers believe that the miracles of the prophets are supernatural, but that this supernatural means violation of the law of causality or it is realized in accordance with it, said different words. This article tries to explain some of the most important conditions of miracles in an analytical-descriptive way, such as examining the relationship between habit and nature with miracles, the relationship between miracles and the law of causality, the inevitability of miracles, explaining the perpetrator of miracles and generalizing the challenge in all the miracle of the prophets in the Quranic thoughts of Ayatollah Javadi Amoli. In this regard, the miracle of the prophets is formed in relation with the occult causes, which itself indicates the inability of others.

Prayer is man's direct relationship with God, it is calling God and hearing the answer. Prayer is asking God and receiving a gift from the unseen world. Prayer is an educational and human-made program. It is recommended that every Muslim and every human being turn to God and hope to be responded and not be discouraged by divine mercy. Prayer is a precious act of worship in a practical sense, which has been mentioned as a means of fulfilling desires, achieving goals. Prayer is the only way for the servants to communicate with the origin and it is the only means that God Almighty has determined for communication with Himself, if this communication and attention is not to the origin, God Almighty will cut off His special favor. In this case, the slaves lose the ability to accept this provision and lose the need for divine mercy. The Holy Qur'an considers this a kind of arrogance, even from a being who has no status other than the status of a slave.

The Qur'an explains two types of economic progress. The Qur'an explains the many material benefits with different interpretations (blessings of heaven and earth, streams and gardens, etc.) in accordance with the age of its revelation, which have a different nature for the two monotheistic and atheistic societies and the principles of their realization are also contradictory; Monotheistic progress is achieved for a united and believing society, and goodness and blessing is for them; But atheistic progress is made for the atheists and the disobedient, and the punishment is good in appearance. In this progress, God opens all the doors of material blessings on them and afflicts them with economic progress, and these benefits increase more and more day by day, but suddenly, he takes those blessings from them and suffers severe worldly and then hereafter torment. In this research article, we answer the question, what is the relationship between atheistic economic progress and divine traditions from the Qur'an's point of view? And those divine traditions that cause economic progress for atheists are examined. This research uses descriptive-analytical method.

Crimes committed with the motive of discrimination, prejudice and non-acceptance towards certain groups due to identity characteristics such as race, ethnicity, nationality, religion, gender, sexual orientation, belief, etc. in society are described as hate crimes. These crimes are also forbidden in different verses of the Holy Qur'an, and in different verses, it is recommended to observe the principle of human dignity, including verse 70 of Surah Isra', in which God Almighty says: ﴿ولقد کرمنا بنی آدم﴾ But some, like the takfiri groups of ISIL, have committed the most heinous crimes against humanity by misunderstanding some noble verses. However, committing such crimes is strongly condemned by the Holy Quran and it is against the transcendent spirit of God's word. The reason for committing these crimes can be analyzed from different criminological perspectives. This article investigates this issue by analytical-descriptive method and by referring to the library and taking notes as well as translating international documents and domestic books.