پژوهشنامه معارف قرآنی
پیاپی 49 (تابستان 1401)

One of the duties of a religious government is to ensure the intellectual, spiritual and psychological security of the people in a society. This research aims to investigate the methods of a religious government in preventing cultural damage using a descriptiveanalytical method; the main question which is to be answered is as follows: What are the epistemological strategies of a religious government in preventing cultural damages? In a general division, cultural strategies could be divided into practical (behavioral) strategies and epistemological strategies. Epistemological strategies are further divided based on perspective, tendency, and action. Belief in monotheism, prophethood, imamate and resurrection are among the most important perspective-based epistemological strategies that play a fundamental role in preventing and removing cultural damage, and the religious government is obliged to try to strengthen these beliefs. Raising people's awareness, promoting the culture of seeking justice and rejecting tyranny, presenting religious teachings in an easy and simple way, and promoting religious teachings based on freedom are among the tendency-based epistemological strategies. And confronting harmful ideas such as heresy, eclecticism and skepticism, superstition and blind imitation of foreign culture is among the actionbased strategies of a religious government in preventing and removing cultural damages.

Allameh Tabatabai's views have been widely reflected and have had a significant impact on contemporary Shiite Quranic works. Of course, contemporary Shiite commentators, in addition to widely using the views of the author of Al-Mizan, have also examined and criticized his views in significant cases. Leading research that has been done by descriptive-analytical method and using library tools, by studying contemporary interpretive works, explores and extracts the arguments of commentators in criticizing the views of Al-Mizan author (about the verses of Surah Al-Baqarah) and evaluates them. Some commentators have criticized Allameh's views in cases such as: what are the syllables, discovering the meanings of Quranic words, determining the instances of Quranic words and phrases, explaining the meaning and contents of verses. The most important reasons cited by critics are: vague reading, know the opposite, incompatibility with Qur'anic sources and narration, consider weak and invalid, incorrect and unprovable, contradiction with the meaning of verses, incompatibility with Qur'anic evidences and verses, lack of meaning of the verse on interpretation, etc. after reviewing and evaluating the opinions of critics, the results of the research show that most of these criticisms are invalid and face major harms and problems. Of course, in a few cases, the opinions of critics are correct and valid, and the weakness of Allameh's views is accepted. Of course, in a few cases, the opinions of the critics are valid and the weakness of Allameh's views is accepted.

In Ibn Arabi's view, which has an Ash'arite theological basis, it does not give any role to man and natural causes in the world system; And this is because of his belief in algebra. Allameh Tabataba'i has a Shiite view and for natural causes, not only did he not consider it roleless, but he also considered it a longitudinal role, and the longitudinal role is not algebra, and what is algebra is a transverse role; Therefore, wind, rain, and the like are natural causes that play the role of agents in the system of the universe and have no contradiction with monotheism. But Allameh Tabataba'i interprets monotheistic verses in the same way that he considers natural causes as longitudinal causes and considers them exactly in accordance with monotheism and is not opposed to the issue of monotheism. In this research, consciously or unconsciously, these two scientists, according to the influence of their theological principles, have adopted such two different methods for a subject. This article has studied the written works of Allameh Tabataba'i and Ibn Arabi in a library-documentary manner and has summarized the contents in the form of a partial comparative method according to the theological principles of relating natural causes to monotheistic verses.

Typology and verbal and book characteristics of moral principles with emphasis on the Qur'an and hadithsOne of the most important issues for ethicists is to obtain ethical principles. Ethical principles, while they can organize the moral policy of a moral system, are also effective in solving moral challenges. Moral systems themselves, based on the type of moral theory, propose moral principles, which are sometimes the common principles of all moral systems. The study and analysis of the teachings of the Qur'an and Islamic traditions shows that the most important moral principles of religious teachings can be achieved based on verbal characteristics such as word structure and content and content characteristics such as emphasis, frequency, repetition and presentation. These principles, while guiding the morality of believers, can be the criterion for moral decision-making in some difficult moral challenges and situations.KeywordApplied ethics, ethical principles, Islamic ethics, verbal indicators, content indicators.

In recent decades, the hijab has been one of the most important rulings in the field of women, which has been considered by currents called religious modernists and Islamic feminism And they have tried to recite the verses of hijab with a customary attitude based on respect for women's rights.One of these people is Fatemeh Mernissi, who in one of her works called "The veil and The Male elites " examines verse 53 of Surah Al-Ahzab and believes that the concept of hijab in the verse in question means a barrier between two men.This research uses analytical-descriptive method and using valid interpretive and religious sources to study and analyze the views and methods of this researcher on the issue of hijab. According to studies, Mernissi's view is due to the limitation and lack of resources and selective use of them, confusion between veiling and covering women, deviation from the appearance of verse 53 of Surah Al-Ahzab and the context of adjacent verses, lack of attention to semantic relativity and lack Paying attention to the verses that explicitly legislate the ruling on hijab for Muslim women is flawed and not based on a solid basis.

of many religious points. The current article evaluates the visualisation of angels using library research method in compiling the facts and analytical approach in analysis . Based on the research ,the following results have been obtained: 1-Visualisation can be defined as:emergence of a creature in a form that is different from its real concerte form ,in the eyes of another creature.2- Abstract Logic-oriented angles can be visualized in three forms (in abstract detached world,in abstract connected world,in concrete world representing a material entity). Visualisation of unreal abstract angles is in three forms (imagined, visualisation of material entity by angle in material world, visualisation in abstract detached world in imagined form).Angles of concrete world can be visualised in different forms, in sinful and innocent bodiesvisualisation in abstract detached world in imagined form).Angles of concrete world can be visualised in different forms, in sinful and innocent bodiesKey words:AngleVisualisationAbstract entity

Islamic scientists believe that on the basis of verse 172 in Aaraf chapter, there has been a conversation between Allah and human beings and in this conversation all the human beings have accepted monotheism. But there were different ideas about the reality and symbolic nature of this conversation among Islamic scientists. Some of these scientists believe that Mithagh supports the idea of Zar world and this conversation and acceptance has been real and it was realized in the materialistic world before the creation of human being and the contents of Mithagh verse reveal it. Others deny using Zar World from that verse. And they believe that there is no Zar World. But some of them do not see the content of verse tamthil as symbolic and they see it real. The findings show that to deny using Zar World based on mithagh verse, you should accept Mithagh verse as having Tamthil and symbolic view of the content of this verse. And you cannot deny inferring Zar world from the verse and view that acceptance as real. Moreover, viewing it as Tamthil and symbolic is against the content of the verse from different perspectives. And therefore, it is unacceptable.