مجله کتاب قیم
پیاپی 27 (پاییز و زمستان 1401)

Dowry is one of the concepts in the Holy Qur'an, which has always been the focus of scholars of interpretation due to its connection with various fields of jurisprudence, legal, social, economic and family, and many debates have been formed around it. However, among the interpretative questions about dowry that have not yet received an answer is why the Holy Quran, instead of using the long-established word "mahr" which has a long history in Arab culture before Islam, uses the word "Ajr", "Farizah", "Sadaqah" and "Nahleh" are used to refer to the concept of dowry.In order to answer this key question, in the present study, using the method of historical semantics, the oldest precedent of the word "Mahr" in the Afro-Asian language has been searched, the evolution of the meaning of this word up to Madrasa Arabic has been studied, and the components Its meaning is extracted in the context of revelation of the Holy Quran. This study shows that the word "dowry" was formed on the basis of this cultural belief in the pre-Islamic era that marriage is like an economic transaction in which a woman is a commodity in exchange for a certain amount of money, which is the dowry. , is exchanged.In contrast to this pre-Islamic belief, the Holy Quran has abandoned the use of the mentioned word and has used four new words to establish an Islamic culture in the field of dowry.

AbstractThe Holy Quran has its own language and expression for various subjects, including "civilization". To explain civilization from the Qur'anic point of view, we can use the two concepts of " ummiyyat " and " madaniyyat " which are derived from the system of Qur'anic terminology and derivation. " ummiyyat " and " madaniyyat " are dual, which in this study are the result of a different process in studying the verses of the Qur'an, by studying "Qur'an to Qur'an" and dealing with "context" and "corresponding recitations". The mechanism that results from the study of these two spaces in the realization of the madaniyyat of the Qur'an, considering the innate and unified language of the Qur'an, can still be a model for the formation of a "new" Islamic civilization. The result of this study shows that what has been considered Islamic civilization so far is not compatible with the components of the madaniyyat of Quran and the madaniyyat of Quran in the book-nation-Imam triangle is a coherent and integrated idea, extended to humanity and non-exclusive in regional and temporal civilizations. The hereafter is human.

From the point of view of the Holy Quran, human effort has a special value in the eyes of God. However, researchers have rarely addressed this term. The present research has used the science of semantics with the aim of analyzing the components and the semantic network of the word "Sai" in the Quran.For this purpose, by using the companions of this word, the basic components and semantic network of this word have been identified with the method of semantics and analysis of related verses. Semantics will help to get a meaning based on the Qur'an from the word, which will lead to a better, more accurate and deeper understanding of the verses and will be of great help to the translations and interpretations of the Holy Qur'an.The findings indicate that "Effort" has a single meaning with the components of "being alive, using power and strength, movement, in the case of humans, direction, and abundance according to the purpose and requirements of the subject". Also, in a classification, Sa'i is attributed to humans and non-humans in the Qur'an.For non-humans, effort is accompanied by movement and a manifestation of life for these creatures. In the Book of God, the effort is not attributed to God.

The attribution of the relationship between God and man in the Qur'an, in the prevailing view of the commentators, has been accompanied by the purification of God from incarnation and simile. "Qorb" has been discussed in the Qur'an in both sensory and non-sensory applications. This word has been used in its sensory and trans-empirical applications, in the sense of God's developmental Qorb to man and man's legislative closeness to God. This research seeks to use a descriptive-analytical method to study the historical point of view of the commentators in order to discover the evolution of the commentators' point of view and their principles in the concept of "Qorb". This introduction is in order to get the view of the commentators in the semantic field of the adjective "Qareeb" in the Qur'an. In the end, it was concluded that the commentators have offered similar interpretations in the concept of material proximity, but in immaterial proximity, they have differences that this difference of views began in the 5th century AH and theological views in providing interpretations of the concept of "Qorb". And have influenced the interpretation of the word " Qareeb .In this new view, the adjective "Qareeb" has been interpreted as a metaphor for knowledge and trickery, the encirclement and guardianship of God, and others have imagined an independent and impermissible truth for it and have given reasons for their claim.

Religion, when manifested from the divine to the human form, becomes rich and diverse and appears in new forms called the types of religiosity. This article intends to study one of the manifestations of religiosity in the Holy Quran using the method of qualitative content analysis with the focus on "changing the position of a religious person due to being in different situations." The findings confirm that being in a position of religiosity is caused by factors such as gaining profit and repelling worldly and otherworldly losses, society being in certain conditions and lack of awareness and knowledge of religious people from different dimensions of the path of religiosity. The result is that in situational religiosity, the place of religion is constantly subject to change and transformation. This practice harms the religious life of individuals and is in opposition to one of the most central teachings of the Qur'an, namely "endurance". Religious people can provide immunity from situational religiosity by using self-knowledge and being on the path of consciousness.

Motivation is the mental function that leads a person to commit behavior and its control plays a major role in organizing human behavior. The current research is about the study of the psychological causes of crimes from the perspective of the Holy Qur'an and seeks to answer the question that according to the Qur'anic approach to human nature, from the psychological point of view, how does a person lead to commit a crime? In this regard, with a descriptive and analytical method and with a philosophical approach, we have tried to explore the Verses and Islamic hadiths and answer the research issues. The main results of motivation indicate that man is a potential being with two opposing tendencies at the same time, one of which calls to commit a crime and the other commanding to do a good deed. Since humans have free will, under the influence of various factors, each of the two mentioned dimensions may be strengthened and move in the same direction. According to the Qur'anic verses, factors such as envy, arrogance, ignorance, Heart Cruelty, Passion on Seditions, hatred and malice and suspicion can cultivate negative talents and create motivations to commit crimes in him and actualize them at a certain time. The effect of these factors in the occurrence of a crime is not certain and assumed as a complete cause, rather these motives are contextually related to the occurrence of crime and if they are not paid attention to and controlled, they will be the basis of criminal behavior.

The suspicion of the monopoly of the content of the Qur'an in the story and the monopoly of its method in allegory are among the suspicions that the lack of analysis and response to it on the type of human relationship with the Qur'an and Determining its cognitive functions is effective. Skeptics believe that expecting the truth to be discovered from the Qur'an is misplaced, and that the Qur'an's confrontation with doubts is grammatical. The present study aims to logically study the method of the Qur'an. For this reason, as a proof, he has logically reread the Qur'an's encounter with doubts. The research method is descriptive-analytical. The common suspicions of 3,000 students have been investigated on a Quranic-philosophical basis. Data and information were collected by documentary methods and their reasoning system was described.The findings show that although the Qur'an uses historical, descriptive and allegorical propositions to simplify concepts. But its confrontation with many doubts is based on argument; ; Therefore, in responding to doubts by presenting elements of argument and various arguments, the cognitive and epistemological environment is filled with epistemological data to pave the way for theoretical reason to understand truth and reality. The answer of the Qur'an in the face of doubts has three basic components: 1. Analysis of the evidence of the formation of doubt; 2. Elements of argument to support the audience's wisdom; 3. Logical argument in order to discover and prove the truth.

The Holy Quran has used the story and elements of the story for its guidance and educational purposes. New studies in the field of literary criticism have paved the way for a better analysis of these stories. During the adventures of the stories of the Qur'an, the audience is placed in the context of the events and the currents become objective for him. The story of the Israelite cow is one of the stories of the Qur'an that has a special artistic significance. In this story, the elements are artistically combined under the umbrella of an element called a plot. The plot of this story follows a pattern that is still present in the field of storytelling today. The story is told in a dramatic way so that the reader is aware of the ups and downs of killing a person and experiences the exciting moments of the story with the characters of the story. This article is dedicated to extracting the main plot of the story and analyzing its artistic effects with the help of analyzing the elements of the story.

One of the reasons that has been cited for the possibility or impossibility of understanding the Qur'an for the general public is the narrations forbidding the interpretation of opinions. This descriptive-analytical study seeks to express the shortcomings that have been done in the process of quoting these narrations by proponents and opponents, and by emphasizing the appearance of these narrations, while criticizing both views, has tried to provide a meaning that in addition to documentary Being free from verses and narrations is free from the shortcomings of the other two perspectives.The result of this study is that what has caused the difference around these narrations is the confusion between the meaning of "interpretation" and "understanding" of the Qur'an; Because basically the subject of these narrations is not the possibility or impossibility of "understanding" the Qur'an, but the subject is "interpretation", which is fundamentally different from "understanding". In fact, these narrations are explanations of the Qur'an and in line with it, they seek to understand that interpretation is not basically a human matter, but only he himself knows the meaning of the word of truth and the duty of creation; Contemplation is reasoning and contemplation in the verses. There is other evidence that proves that this honor has been delegated to the Prophet (PBUH) and his guardians (AS).

Evaluating the narrations of the cause of revelation requires methods appropriate to the characteristics of this group of narrations .Hadith scholars have mentioned authentic history as one of the criteria for criticizing the causes of revelation However, using the criterion of history has never been methodical And its principles and rules are not stated And there are no rules for this.Therefore, in this articleBy descriptive analytical method , an effort has been made By presenting the method of historical criticism and applying the criteria of historical criticism, he has criticized the causes of declineIn order to use the criterion of history to take a more scientific form and use the mentioned criterion methodically.By following the historical and hadith sources, it is possible to know the personal and social identity of the narrator, the historical situation of the audienceUnderstanding the literal evolution of the narrative in the context of history, examining social conditions, reconstructing the text space ..., understanding the interests, expectations and preconceptions of the narrator Understanding the purpose and motive of the narrator from narrating the narration and the real meaning of the text of the narration and evaluating it at the level of reason as the criteria of historical criticism.

Ayatollah Mohammad HadiMaaref is one of the scholars who has discussed the scientific interpretation of the Qur'an. He is one of the famous Shiite scholars and Qur'anic scholars whose scientific works on the knowledge of the Qur'an and commentators as well as the interpretation of the Holy Qur'an have been referred to many scholars in seminaries and Islamic universities; This article is a small attempt to express the advantages and disadvantages that we face in the face of the scientific interpretation of the Qur'an from the perspective of this great scholar; So that the commentator pays attention to them when interpreting the scientific verses of the Qur'an.

Taqiyyah is one of the most important topics in the history of Shiite hadith, jurisprudence and theology, which has always been considered by great Islamic scholars. In Shiite hadith heritage, several narrations have been narrated about taqiyyah and its necessity, especially from Imam Sadegh (AS), whose correct understanding requires identifying the contexts for the emergence of this group of narrations. What is examined in this study in order to correctly explain the effective elements in understanding the meaning of Taqiyya narrations is the application of Taqiyya narrations based on the analysis of the situational context of these narrations. As a result of this research, it can be said that the meaning of Taqiyya narrations according to the basis of methodology and analysis of five effective components in situational context, including: environment, situation, audience, purpose and order of action, indicates an important issue in the life history of Imam Sadegh (AS). Taqiyya has been one of the political and cultural strategies of Imam Sadegh (AS) in the face of difficult and complex contemporary conditions of his life, to propagate and explain the prophetic tradition, along with saving his life and that of his companions and is related to the issue of hiding documents of jurisprudential narrations

False narrations about eating forbidden meat by the Prophet have been transmitted in three different versions and with various isnads in Sunni collective sources. This article, using different methods of dating traditions, the historical and geographical origins of these traditions have been determined and causes of the emergence and spread of them have been shown. In this article library method has been used for gathering the information and analytical and descriptive methods were applied for investigating the data. These traditions are most likely first forged by Saʿid Ibn Zayd with the aim of promoting his social status before 51 AH and spread in Medina.Then Abdullah Ibn ʿUmar by taking Saʿid's narration, reforming and changing it, created his narration before has been published since 74. Regarding the forger of the third version, i.e the text narrated by Zayd Ibn Haritha, it can only be claimed that Zayd himself was not the forger and its narrator. The forger with the knowledge of the other two versions and their connection with historical report, has presented and transmitted a detailed and extensive version.

"Al-Shahid al-Thani" is one of the jurists whose opinions have influenced the evolution of Shia hadith history. The peak of the flourishing of the science of "Derayah al-Hadith" is during his time and with the writing of his three books about this science. He developed the four division of hadiths and added to the accuracy of the definition of these terms; And compared to previous jurists, he was more strict in accepting hadiths, including that he had a critical approach to the theory of "Al-Enjbar". Also, he accepted the hadiths of "Al-Movathaq" and "Al-Hasan" only if they were reinforced with something else, and he did not consider the hadiths of "Al-Morsal" to be valid either. Of course, the hadiths of Ibn Abi Umayr's "Al-Mosral" were an exception, and "Al-Shahid al-Thani" considered them as "Al-Morsal" in appearance and "Al-Mosnad" in reality. These strictures were continued by the jurists after him and even increased, and this approach of Al-Shahid al-Thani in accepting hadiths provided the foundations for the emergence of the "Al-Akhbari" school.

In one of the sources of the Imamiyya narration of the Middle Ages, there is news that indicates that Ali used a bad omen for Talha during his allegiance. In order to validate the content of this news, its central theme, namely the misrepresentation of individuals according to the criteria of the Qur'an, the correct tradition and the views of Muslim scholars, has been presented. Also, the historical components in this hadith are its side subject, which has been balanced by the analysis of historical reports about the allegiance of Ali. For this purpose, the teachings appropriate to the central and lateral subject of the hadith are gathered in each of the aforementioned criteria, and at the end of each section, the result of presenting the hadith to that component is explained. Five verses of the Divine Book, three categories of news on the subject of misogyny , as well as the views of six scholars have been carefully studied at this stage. In the next step of the validation process, the historiography of the hadith and the source of its narration, as well as historical reports on the manner of Talha's allegiance have been analyzed. The result of this process is the rejection of the hadith of the bad omen of Ali in all four areas and the ruling on its invalidity.

From the beginning of the second century to the end of the fifth century of Hijri, more than 250 books or treatises have been written about the virtues of Ahl al-Bayt (AS). One of the most important works authored in this field is Ibn Maghazali's "Al-Manaqib" (483 AD). Abul Hasan Ali Ibn Muhammad Jollabi, known as Ibn Maghazali, is one of the scholars of Wasit city in the fifth century of Hijri.His book "Al-Munaqib" is a relatively comprehensive collection of hadiths in the field of the hadiths of Manaqib and the virtues of Ahl al-Bayt (AS). Considering the importance of this book, the present research has analyzed Ibn Maghazali's report of the virtues of Ahl al-Bayt (A.S.) with a descriptive-analytical method.After examining the documents and content of 479 narrations (in the form of 251 chapters), the findings of this research indicated that Ibn Maghazali's method in document reporting had three important features: mention of the chain of narrations in the book, mention of multiple ways of narrations, and reflection of some historical facts. A hadith in the documents.In the content part as well, in a part of the book, Ibn Maghazali has reported his names in a general way - without mentioning the name of Ahl al-Bayt (PBUH); Another part - which takes up most of the volume of the book - is dedicated to describing the merits and virtues of Imam Ali (AS).The virtues of Hazrat Zahra (pbuh) and Hassanein (pbuh) have been considered in a more concise manner and from other Ahl al-Bayt (pbuh), in only a few narrations, the virtues of Imam Sajjad (pbuh), Imam Sadiq (pbuh) and Hazrat Mahdi (A) has been paid.

Stylistics is an above-normal knowledge of language that demonstrates the particular system of the writer's or the orator's thoughts and his or her way of expression. This knowledge has attracted researchers' attention in recent decades. The analysis of the voiced and unvoiced sounds and their role in conveying meaning is one of the new layers of the above-mentioned knowledge that analyzes the rhythms of these sounds in different situations proportionate to the present setting. The Hadiths of the Prophet ( PBUH) in Nahjolfasahah is one of the most valuable texts that has been considered from different angles. The analysis of the phonological stylistics of this precious text provides an appropriate ground for understanding the characteristics of the expressive style of the Prophet.The present article has studied the stylistic sounds and their coherence in the Hadiths of Nahjolfasahah in a descriptive- analytical method. The results indicate that the voiced and unvoiced sounds with the highest frequency strengthen the internal music and imagery and convey the intended meanings. Hence, the voiced sounds are used where speech requires decisiveness and firmness and unvoiced sounds are used where speech necessitates gentleness and flexibility.