نشریه مطالعات قرآنی و فرهنگ اسلامی
سال ششم شماره 1 (پیاپی 21، بهار 1401)

The aim of the present research is to describe the preaching methods of the Holy Qur'an with an analytical view of the New Testament. The present research tries to answer the basic question about this with a descriptive and analytical method, what are the similarities and differences between the Qur'an and the New Testament in preaching methods? The preaching methods of the Holy Quran and the New Testament are divided into cognitive, emotional and behavioral methods in a general division. Clarifying the world view and beliefs, increasing the knowledge and awareness of people in the society and wisdom are the most important cognitive methods and love and kindness, good preaching and warnings are the most important emotional methods and arguments for the best, creating duties and telling stories from They are the most important behavioral methods. The Qur'an and the New Testament are somewhat similar in cognitive methods in terms of beliefs, worldview in the field of prophecy and resurrection, as well as in the methods of increasing knowledge and wisdom, but they are fundamentally different in the field of monotheism, and in emotional methods; Affection and kindness, modeling and evangelism are fundamentally different, but they are somewhat similar in the field of preaching and in behavioral methods; Ahsan's argument and Farizazi are somewhat similar, but they are different in the way of telling stories.

In the ideas of linguists, there is jointly an element of meaning, and what distinguishes these thoughts is the quality of discovery and extraction of those meanings.Another group, with the belief in the coherence and closely link between literal and meaning, consider the majority of the reproduction of these meanings within itself.According to the article's limitation, in this research work, it has been attempted to discuss the scope of the short elephant surah and in descriptive-correlation method to obtain accurate results of the research.According to the article's limitation, in this research work, it has been attempted to discuss the scope of the short elephant surah and in descriptive-correlation method to obtain accurate results of the research.The components of this surah at different levels of symptoms, including consonants and influences, vocabulary and compounds, are closely related to each other, and all in the form of an interconnected collection make a general goal, and it draws two groups of right and falsehood of the power duct

The pillars of the heavens have been articulated in the Quran in a manner that has enabled the commentators throughout history to interpret it in two completely different ways, one indicating the existence of invisible pillars for the heavens, and the other denying the existence of any pillar for them. Although these two interpretations are apparently based on their own literary analyzes of the text, the studies of this article show that the acceptance or rejection of either of the above two interpretations is based on prior theories in the fields of theology and cosmology as well as the relationship between the two, rather than on literary rules. Therefore, with the passage of time and the occurrence of changes or corrections in each of the above two areas or the relations between them, the interpretation of the verse undergoes new revisions. With a historical approach, this article examines how these interpretive developments occurred as a result of theological and cosmological developments over the past fourteen centuries and shows that these developments can be classified into three distinct historical periods related to the developments of theology and cosmology.

According to conceptual metaphor theory, abstract concepts are understood based on experiential concepts. There are many types of this kind of conceptualization in the Holy Quran. In this study, 129 verses related to the concepts of Satan / Iblis were studied with the aim of analyzing the pattern of conceptualization of Satan in the Qur'an based on the force schema that plays a central role in human physical experiences. Studies show that in the Quran, seven types of force schemas are used, and in addition, another type of force is introduced as the dominant directional force. The force scheme conceptualized Satan from two perspectives: 1- While Satan presents a powerful and dominant image of himself, God presents him as an ineffective source of power. 2- Satan leads man to obedience by showing ugly deeds beautifully, but the Qur'an, relying on man's undesirable experiences of getting lost, encountering obstacles, and losing balance, introduces Satan as the cause of similar consequences and a negative image. It creates undesirable in the mind of the individual/society from following the devil, which will prevent the tendency towards the Satan

In the field of various sciences, there are about three main meanings of the experience of the will: scientific and laboratory experiences, mystical experiences and lived experiences of each person that are formed during his life and become part of his intellectual foundations and mental assumptions. Through the method of description and analysis in this paper, the function and position of the above experiences as an interpretive source for Muslim commentators was examined and it was concluded that the issue of epistemological capacity of human experiences among Muslim commentators has not been raised as an independent source. The periodicity of times, experiences based on sense and direct observation of affairs and experiences resulting from mystical discoveries and intuitions have been discussed, and in practice, there are cases in the interpretations of the two parties, for example, in explaining the cause of some religious rulings, proving or denying Some views, citing a better understanding of the environment and individuals, as a tool for thinking and learning, relied on human scientific and practical experiences. But they did not mention each person's lived experiences as a source of interpretation. ..

The title of Great Jihad is mentioned in verse 52 of Surah Al-Furqan. Reaching the meaning of "infidels" in the verse of the Great Jihad has been the main issue of this research; Because this verse commands not to follow them in the path of great jihad.The purpose of this study, while examining the views of the commentators of the two sects in explaining the concept of infidel, is to present the results of the research to the officials of the Islamic community. According to the findings of this study, "infidel" in the verse of the Great Jihad in the general sense of "active enemy against the interests of the Islamic society" and includes the following individuals and groups:The polytheists, the infidels of the Book, the opponents, the hypocrites, the apostates, the heretics and the military infidels. As a result, the officials of the Islamic society are obliged to plan and carry out affairs only by relying on the resources of their religious community with the approach of the Great Jihad. The method used in this research to achieve the desired is the method of intra-Quranic thematic research and comparative study between Shiite and Sunni interpretations.