نشریه مطالعات قرآنی
پیاپی 52 (زمستان 1401)

Paying one's income zakat is one of obligatory duties to which many Qur'anic verses have referred. In the Prophet's and the Imams' times, abstaining from paying zakat has been considered despicable and some ta'zir punishments have been inflicted for such a crime. Referring the traditions and Qur'anic verses, the Jurisprudents have also reprehended those who abstain from paying zakat and the majority of them have issued ta'zir punishments rulings for zakat paying abstainers. However, the jurisprudents have given some ta'zir punishments rulings for those who abstain from paying zakat referring to verses and traditions. Deploying a descriptive-analytical research method, the present research is to analyze the concepts and to review the related literature about the rulings and its related punishments for the abstainers of zakat payment. The researchers attempt to know that what ta'zir punishments have been inflicted for zakat paying abstainers according to traditions and verses of the Qur'an. Likewise, it is of paramount significance for the researchers to know how to apply and modernize these traditions and verses for zakat paying abstainers. The findings of this research reveal that the majority of jurisprudents believe in the ta'zir punishments of zakat paying abstainers. Although the related ta'zir punishments is specified in jurisprudence for such a crime, it seems that abstaining from paying zakat is not punishable according to traditions and the Qur'anic verses and is not regarded as a crime in civil law; therefore, no punishment is mentioned in the civil law for that.

For the scholarly ontology of the sources of the Qur'anic sciences, there is no regular writing that illustrates the factors that influence the development and writing of important sources of the Qur'anic sciences with historical analysis for scholars in the field. The present study is a historical analysis of 9th-century Qur'anic Comprehensive Science Resources that provides qualitative research with analytical data on the influence of "Basaaer Firouzabadi and Al-Taysir Kafiji" and "the relationship between these two books with its contemporary companion books; "Mavaghe al-Oloom of the Bolgheini " and "Fazaael al-Quran of the Asghalani " have been addressed to specialized audiences of the Qur'an. Basaaer has had a remarkable impact on the comprehensive discussions of the Qur'anic sciences, considering the scientific, cultural and political circumstances of that day. Fazaael al-Quran is lower than Basra in terms of function, structure and content. Mavaghe al-Oloom is less influential than the book of Basaaer, and has had a declining influence on the sciences of the Qur'an in the 9th century. Kafiji's pride in the book of Al-Taiser, and on the other hand, the modesty of this book by Souoti, is moderate. These results help to understand the flow of science (Quranic sciences) and complement the quantitative and qualitative knowledge and insights of scholars on the "history of Quranic science resources".

Intertextuality is one of the approaches considered in recent decades in the field of literature. Intertextuality is a theory that examines the relationship between two texts. The Holy Quran, which is at the top of the religious heritage, has always been the source of many literary and religious texts, and the Sajjadiyya Sahifa, which is interpreted as "Akht al-Quran", has many Qur'anic meanings and interpretations. The present study investigates the intertextual relationship between the Qur'an and the phrases of the fiftieth prayer of Sahifa Sajjadieh and with the descriptive-analytical method has reached the conclusion that there is a two-way link between the verses of the Qur'an and the words of Imam Sajjad (AS).Imam (AS) during this prayer, have used a variety of structural, thematic and lexical intertextuality as the Qur'an is manifested in their requests and the structure of his words in this prayer, more than the type of thematic intertextuality and the type of relationship It is of the parallel negation type.

Some scholars believe religious propositions do not describe objective facts and are not meaningful. So, religious stories do not refer to reality but are told for other reasons and practical aspects are important. Major Islamic thinkers such as Allameh Tabatabai believe in the cognitive dignity of the language of religion. Allameh Tabatabai believes religious propositions are considered meaningful and real, and Qur'anic stories are among the historical propositions that have been expressed as news of past truths or allegories of the true type. This article answers a main question with a descriptive-analytical method According to Allameh Tabatabai, what is the status of Quranic stories in the language of religion? In order to answer this main question, after examining the cognitive status of the language of religion from the perspective of Islamic and Western thinkers, Allameh Tabatabai's views on the cognitive status of the language of religion in the Qur'anic stories are discussed.

One of the most important verses of the Holy Qur'an, which brings gender inequality to mind in the modern era, is Q 4:3. According to this verse, those men who are capable of observing justice among wives are allowed to marry up to four women. Mentioning the legislation of polygamy in Islamic ruling, the early and medieval Muslim exegetes devoted their efforts to some linguistic-literary discussions about the Q 4:3. However, a new generation of Muslim exegetes, paying attention to the emerging questions and doubts in the contemporary period, have disregarded the traditional interpretations and provided justifiable interpretations which are appropriate to the modern socio-cultural conditions. In this research, the authors are going to study the change of attitudes of Muslim exegetes towards the interpretation of the holy verse Q 4:3 by focusing on Al-Manār, Al-Mīzān and Min Waḥy Al-Qur'ān. This study shows that while Abduh, Tabātabāei, and Fadlallāh advocated the legislation of polygamy in Islam, Sheikh Muhammad Abduh who was influenced by the doctrine of Neo-Mo'tazelah, forbade the practice of polygamy in Egypt in order to provide a more appropriate interpretation to the expectation and interest of the audiences in contemporary period.

Isfahan has long been the cradle of many scholars, narrators and commentators. The efforts and thinking of these thinkers have made Isfahan a school and an influential school in Islamic sciences over other schools. Among these, the interpretive school of Isfahan and the commentators named after it are worthy of analysis and study. Isfahani leading commentators are divided into three periods: early, Safavid and contemporary, and are divided into two types: rationalists and Akhbaris. This research has refined and analyzed the basics in a library method, matching them with each other and clarifying its hidden angles. In expressing the principles of Isfahan Interpretive School; Quranic, narrative, literary, principled, theological, philosophical, intellectual and moral, mystical, individual and group principles were stated. The Qur'anic principles of Isfahani commentators are common and in the principles of narration, some have been highly positivist and the intensity and weakness of the use of narrations in their interpretations has caused differences in their narrative principles.Some rationalist and news commentators have an intuitive nature and have interpreted the verses based on esoteric intuition and mystical view, and on the contrary, some have not had a mystical view and reject these principles.

Interpretation as expressing meaning and uncovering verses reasons has been one of the oldest concerns of Islamic scholars. Quranic sciences scholars have required interpreters to have a good command of literary sciences like word, morphology, syntax, derivation and rhetoric. Literary sources, among interpretation sources, have a significant role in a correct understanding of verses. Literary sources mean vocabulary and Arab literature texts helping interpreter understand lexical meaning or syntactic and rhetoric structure of verses. The sources, comparing others, have a preceding position, since without understanding vocabulary and structures governing Quranic literature, the first step in understanding does not occur. The famous interpreter and narrator of Shafii in 8th century and the writer of “Tafseer-e Ghorἀn-e Azim”, Ibn-e-Kaseer, having a narrative interpretation of verses, benefited from his own literary knowledge. The writer of this descriptive-analytic article has tried to study “how” and “how much” the interpreter benefits from literary aspects (morphology, syntax, rhetoric and literary concepts) in the explanation of verses. The results of the study showed that in the explanation of the verses, he has used literary aspects in a variety of ways including; expressing dependent ideas referring to reliable poetic evidences or other scholar’s literary ideas criticism or direct quotation of ideas.

According to the valid reasons that exist in Islamic sources, the obligatory ruling agreed by the jurists is sanctity, and anyone who caused the abortion is considered a criminal, and finally, considering the period that The sperm. has entered the mother's womb and has gone through several stages.However, with the emergence of secondary titles, the jurists have excluded certain cases from the rule of sanctity before the soul's death, so it is very important to recognize this time.The present article was written with a descriptive analytical method and using library data, both real and cyber, so that first the concept of the right to life was studied according to the verses of the Qur'an, and then it was tried using an analytical method to From the interpretive hadiths and by examining the word fetus in them as well as the method or subjectivity of its formation, the time and duration of the soul should be measured.The investigations carried out show that the lack of separation between the animal soul and the human soul in some narrations and the transfer of the meaning of the soul to the conventional understanding, requires that the conventional meaning of life and the revival of the fetus is taken from the existence of the soul. Doubts and the lack of certainty about the realization of the phenomenon of the soul, the rule of caution requires that in doubtful cases, we rule against the permissibility of abortion.

The irreplaceable role of social maturity, which started from the origin of Godhead and a single origin and heritage relations, and with the growth of intellectual and moral responsibilities and empathy in fulfilling the covenant and unity of purpose and attributes and the resulting laws in the path of excellence, happiness and perfection, can be The entitlement to a good life should continue. The advent of the universal judge is the most important apocalyptic event for the liberation of human beings from tyranny, which is associated with one of the most important components of pre-emergence, namely social maturity, and is significantly affected by the causal relationship. Therefore, it is necessary to study it in the context of the emergence of the promised savior. In this study, the evaluation of one of the important components of pre-emerging social maturity from the perspective of the Holy Quran and narrations with an epistemological perspective and descriptive-analytical method using library resources has been considered. The results of the study indicate that there is a significant two-way correlation between the positive component of social maturity and the occurrence of the savior. Thus, growth in adornment with the positive component of social maturity will increasingly accelerate the vulva.

Privacy is the domain of each individual who typically or customarily, within the framework of the law, expects others not to have access to information about it without his or her consent. These privacy include information and communication privacy. The present study has been studied by descriptive-analytical method and with the help of fish taking tools based on verses, narrations and interpretive sources. The findings of the present study examine the privacy of information, the sanctity of spying on the affairs of others, gossip and absenteeism, eavesdropping on telephone conversations and interception of Internet communications (new communications) and enumerate their legal prohibitions. There are several narrations from the Holy Prophet (PBUH) and the Imams (AS) that can be used to determine the Islamic view of privacy, such as verses 12 of Surah Al-Hujurat and 19 of Surah Al-Noor regarding the protection of entry. Referring to information privacy, verses 30 and 31 of Surah Noor regarding the protection of access to communication privacy.