پژوهشنامه معارف قرآنی
پیاپی 50 (پاییز 1401)

Derivatives (katb)(ک ت ب) are among the most frequent words in the Qur'an, the Old Testament and the New Testament. This root is used in most branches of Semitic languages with the least difference in structure and meaning.The semantic domain of the (katb)(ک ت ب) has developed over time and in Arabic, in addition to preserving the original meaning, has taken on a new meaning that does not exist in any of the other branches of the Semitic language.The most important derivative of this root is the word "ketāb"((کتاب in the common sense, which is common and widely used in Semitic languages and is a key word in sacred texts. This research with the historical-comparative-analytical method and the use of library resources first deals with genealogy and analysis of the roots of "katb"(ک ت ب) in the most important branches of the Semitic language and then examines the various functions of its derivatives in the Qur'an and the Bible and has identified the commonalities and differences. "katb"(ک ت ب) means "writing" is one of the main meanings of this root in all branches of the Semitic language, which is crystallized in the Qur'an and the Bible, and culminates in attributing writing to God with the focus on divine law in all three Abrahamic religions.Writing with Biblical evidence was developed first by engraving on stone, tablet, and wood, and then by writing in ink on scrolls and paper.

Tafsir al-Maalem al-Tanzir fi al-Tafsir va Ta'awil written by Baghoi is a summary of Tafsir Al-Saqat va Al-Bayan an Tafsir al-Qur'an by Tha'labi. Ibn Taymiyyah, one of the Sunni scholars, praised Baghvi's exegesis and on the other hand criticized Thaalbi's exegesis and considered Thaalbi to be one of the people who was not able to distinguish authentic hadith from unauthentic ones, and who narrated weak and fake hadiths. The main question of the research is why, despite the fact that Baghoi summarized Taalbi's exegesis, Ibn Taymiyyah praised Baghoi's exegesis, but Taalbi's work is open to criticism. The results of the research show that Baghoi removed some of Thaalbi's narrations (mostly the accounts regarding the virtues of Ahl al-Bayt) and the most important reason for Ibn Taymiyyah's criticism is based on the virtues that Thaalbi has stated. Also, due to the fact that the Shi'ites have cited Taalbi's exegesis, Ibn Taymiyyah has been very harsh in his treatment of Taalbi. In this research, we will answer the main question of the research using a library method in collecting the materials, the documentary method in conveying the views, and the descriptive-analytical method in examining the

The Almighty God, who is pure goodness and perfection, and has called his servants to obey him and restrained them from sinning, has attributed to himself the adornment of the actions of all nations (believers, disbelievers and polytheists) in the verse "Kazāleka Zayannā lekolle ommaten amalahom" (As such we have made the actions of each nation seem pleasing). What is the meaning of decoration and in what way is it attributed to God is challenges that the commentators have faced in the interpretation of this paragraph. The current research that conducted by Descriptive-Analytical method has divided the viewpoints of the commentators in the interpretation of this paragraph into five types; it seems that first four types that have been named: "Literalistic", "interpretive", "specificationist" and "individualistic" viewpoints are not acceptable and each of which is rejected for some reasons; In the meantime, only the view that considers it to be in charge of the "social values" of the nations is acceptable. Social values are a type of variable social values, so they may be different in each society compared to another society, but because God created mankind in such a way that when human society is formed, values are recognized in it, God attributed these values to himself But this does not mean attributing misguidance and polytheism (and in general anti-values) to God, value consideration of these things is the result of false real perception that is attributed to humans themselves, what is attributed to God are credit perceptions based on that false real perception.
Keywords: Verse 108 of Surah An’am, Making Actions Seem More Pleasing, Social Values, Etebariat [Contingents].

Heaven is described as "inheritance" in six verses of the Holy Quran. Every inheritance is made up of three pillars: inheritor, inheritor, and heritage. Examples of heir and inheritance in the mentioned verses are: believers and heaven, but there is a difference of opinion among commentators regarding inheritor. Some believe, based on traditions, that a disbeliever is an inheritance from me; That is, believers will inherit the place of unbelievers in heaven. Others believe that man inherits heaven from his actions. Based on the assumption that the meaning of inheritance does not correspond to heaven, many commentators have transferred this word to one of its figurative meanings, such as giving, survival, and ownership. By analyzing and examining the verses, this research has reached the conclusion that the inheritance of me is the Almighty God, with the explanation that the believers, with their faith and righteous deeds, have established a spiritual connection with God, and the result of this connection is that heaven is from God. inherit.

Considering the role of dignity in the Quranic politics, the purpose of this article is to describe the socio-political aspects of the concept of dignity. Dignity, as a fundamental category, a theory for recognition, and a core for genuine human-social rights, attracts high human and social virtues and rejects moral decrepitude and intellectual ignorance for individuals and the society. Therefore, this article answers the following question: What are the social-political aspects of dignity in the Quranic wisdom? This hypothesis is put forward in this article, with a qualitative and interpretive approach, that the most important socio-political aspects of the matter of dignity in the Qur'an are based on the transcendental rationality, inclusive justice and the promotion of legitimate freedoms. The value of the article is also understanding the network of the Quranic meanings of dignity in the social-political field and its positive consequences. The findings show that the sincere belief in the social-political dignity of the people in a religious community will facilitate the mutual revival of the social-political rights of the people and the government, in such a way that the promotion of the social-political aspects of dignity arising from the Qur'an will increase the dignity of religion, the responsible cooperation of the people and the government, as well as the comprehensive development of the political system. Failure to pay attention to it will also cause violence and socio-political disorder.

Since the literal (basic) meaning of the article "Ha Fa Za" (ح ف ظ) stands in opposition to the meaning of "N S I" (ن س ی), It is used in a position that due to commitment and a little neglect and complete loyalty of the mind in the process of storing concepts, an entity is not abandoned and as a result remains healthy and does not perish. Also, the difference between this root and other roots that are similar to the substance "Ha fa za" in terms of meaning is that this substance does not express the cause of non-destruction, that is, a special state in the process itself. It does not contain and the place of protection must be collectable and maintainable, finite and limitable. Also, in this material, time and its continuity are not considered. Therefore, considering the gradualness in the meaning of the verb "descending" in the ninth verse of Surah Hajar and the fact that "Al-Dhikr" has a gradual descent, because the word "Al-Hafizun", on the one hand, implies a place of finite and collected research and On the other hand, time and continuity are not considered in it, and there is no attention to time in it, it implies the meaning of proof and stability of protection. In other words, by only using the literal meaning of Hafez for protection, it does not move with the gradual movement of Mahfouz (Al-Dhikr) over time. It means that God protects the entire Holy Quran at all times.

Grounded theory is one of the most popular analytical methods used for qualitative data which is used in the Quranic studies and thematic interpretations in recent decades. The process of theory production by this method is through relevant data collection, coding, categorization and conceptualization. The application of this analytical method in the interpretation of various Qur'anic topics has been shown in some works, but this method has not been methodologically evaluated. And if a work claims to evaluate the process, it is only in a limited area and with a specific orientation. This article tries to explain the basics of this method, to introduce the differences between its application in Qur’anic sciences and humanities studies, and finally to answer the problems that have been raised about the capabilities of this method in thematic interpretation. As a result, the paper shows that grounded theory has an algorithm which can be systematically applied, and it can be used in a systematic way to discover the divine purpose.

Every word in the Qur'an has its own special meaning, and no other word can ever be considered its substitute. Therefore, examining seemingly synonymous words is effective in interpreting and understanding the Quranic verses. Analyzing the meaning of the words "disease," "harm", "pain", and "suffering," using a method of lexical analysis and an interpretative approach, shows that the mentioned words are expressed in order to explain a specific concept according to their special significance. Any change and replacement will cause a disturbance in the meaning. The conceptual examination of these words shows that "disease" in the usual meaning of physical illness, "harm" in the meaning of severe financial poverty and death of children, "pain" in the meaning of anxiety and mental turmoil resulting from change and transformation, and "suffering" in the meaning of being indecisive and doubtful. Therefore, in addition to removing doubts about divine prophets, another dimension of the scientific miracle of the Qur'an (and also the honoring of women in the Qur'an) is revealed