فصلنامه مشکوه
پیاپی 154 (بهار 1401)

The new understanding of religion is based on the religious phenomena comprehension. As Muslims’ religious text, the Qur’an is a product of living and historical reality that reveals an objective and concrete truth. The story of the Moses and Khidr companionship in Kahf Surah verses is an example of these facts. In this article, with a case study of Moses and Khidr companionship story, we have investigated the text hidden meaning comprehension in its obvious meaning by analyzing the phenomenological method. In other words, this article examines the hermeneutic understanding of "the text as the text itself", which should be the main point of comprehension, understanding and interpretation. This understanding investigates the text intention and Qur'anic intertextual meaning and as a result validates the alignment of text's meaning and concept at the implicit and explicit meaning levels. This can be done with phenomenological analysis in order to reconstruct the interpretation.

Attachment is a deep emotional bond that is established between people. According to psychologists, safe attachment between children and parents at the age of 1-3 plays an important role in children's emotional growth and development, increasing intelligence and religious modeling from parents. In religious teachings, polite speech and behavior in the family have been emphasized.The findings of this study, which was conducted with the aim of analyzing the role of attachment styles in the development of emotional intelligence and religious acceptance, and to examine the connection between children’s secure attachment and religious upbringing in a descriptive-analytical correlational and comparative method, indicate that the child’s attention to the emotional needs, affection and loving speech will lead to the secure attachment formation and increase emotional intelligence. This makes parents, as heroes of life, role models for the child, and their religious behavior and speech make the child’s bond with the Almighty God and religious teachings.

"Narrative Semantics" is a semantic approach that in addition to arguing lexical traditions (narratives in which the meaning of a word is explained), apply all the traditions of the household of the Prophet of God (S.A.W.) as a source of authentic Arabic language usage.  Evaluating the Imamiyya Qur’an scholars’ attitude towards this approach is the main issue of the article. Examining the activities of Imamiyya scholars to study the semantics of the Qur'an shows that jurists, commentators and linguists, have often adopted the same approach with the lexical traditions. If it conflicts with the words of the lexicographers, they have tried to resolve the conflict, or prefer the narrative point of view. Regarding the reference to the Qur'an's narrative words usage, although there are signs of Imamiyya scholars’ attention to this approach, but due to the difficulty of this method, they have not been able to take much advantage of it. Three great Shiite lexicographers, Sayyid Nur al-Din al-Jazayiri, Seyed Ali Akbar Ghoreishi and Ali al-Kourani Ameli, have paid much attention to this approach.

Some parts of the Infallibles’ traditions are devoted to medicine and food orders, which have a significant influence on people's lifestyle and health. This effect doubles the importance of investigating the jurisprudence of traditions and recognizing distorted traditions from authentic ones. Characteristics such as oral transmission and the lack of writing in the first years of transmission have made traditions subject to changes in letters, words and phrases. In this essay, the distortion of nutrition traditions at word level has been investigated with a descriptive-analytical method. The results of this research show that distortions can affect the audiences’ understanding of infallibles’ speech and consequently their lifestyle and it may cause irreparable complications to human health. Of course, some distortions do not make a significant difference in the audience's understanding of nutrition traditions, and their investigation will be beneficial for traditions’ jurisprudence.

Some Qur'an verses and religious leaders' words refer to the subject of "Qur'an comprehensiveness". Finding the range of Qur'anic topics and decrees will play a central role in organizing the range of demands and people's productivity. Therefore, scholars always seek to find the scope of Qur’anic topics. The common views are: the Qur'an absolute comprehensiveness in all knowledge, the Qur'an absolute comprehensiveness in religious knowledge, the Qur'an comprehensiveness in expressing the religious knowledge main lines, and the Qur'an comprehensiveness compared to other holy books. Using library sources and descriptive-analytical method, this article seeks to review and criticize the reasons for these four approaches. The chosen approach considers the Qur'an comprehensiveness as the productivity of all the Qur'anic signs and indications, along with the Qur'anic guidance to follow the religious leaders and developed intellect. In other words, the Qur'an contains the most comprehensive leading method by guiding people to the three pillars of guidance, i.e. the revealed words, divine guides, and steady wisdom, rather than including all matters directly in the verses.

In the interpretation tradition, verses 10 to 14 of Al-Waqi'a Surah are understood in such a way that the number of predecessors and close associates in the previous nations was more than the nation of the Prophet of Islam: {And the foremost in the race, the foremost in the race: Those are they who will be brought nigh, In gardens of delight; A multitude of those of old}. This idea is formed on the basis that {A multitude of those of old} is in opposition to {And a few of those of later time}. However, "Thullah" means "a little" in Arabic language; And in the teachings of the Qur'an and tradition, many of the previous nations were transgressors. For example, in Al-Hadid Surah, next to Al-Waqi'a Surah, it is stated:{that they become not as those who received the scripture of old but the term was prolonged for them and so their hearts were hardened, and many of them are evil-livers} (57:16) and { And We verily sent Noah and Abraham and placed the prophethood and the scripture among their seed, and among them there is he who goeth right, but many of them are evil-livers.} (57:26). Therefore, "the elect" were "few" in both the former and the latter.