نشریه پژوهش های قرآنی
سال بیست و هفتم شماره 3 (پیاپی 104، پاییز 1401)

In the recent decades, Orientalists have compiled encyclopedias in the field of Qur’anic studies, the most important of which are Leiden Encyclopedia of the Qur’an and Oliver Leaman’s Encyclopedia of the Qur’an. Although the authors of these two articles claim to be accurate and fair in explaining and presenting the viewpoints of the Qur’an, the analysis of the articles shows that there are many methodological and content errors in them. This article, with the descriptive-analytical method and with the aim of clarifying the intellectual atmosphere of Orientalists and explaining their incorrect understandings of the Holy Qur’an, examines and criticizes the entry “Death and the Dead” from the Leiden Encyclopedia of the Qur’an, as well as the entry “Death” from the Oliver Leaman’s encyclopedia. The inaccuracy of references and reference to non-original researches and sources, biased approaches, and lack of comprehensiveness of the content of the article in relation to Qur’anic teachings are among the most important findings of this research in the field of errors related to the method and compliance with the principles of encyclopedia writing. In the field of content errors, the authors’ views on issues such as the first and second death, the uses of the soul (nafs) and the spirit (rūḥ) in the Qur’an, how death is attributed to God and the relationship between the living and the dead are superficial and are based on Sunni sources and are against the Qur’anic indications. Thus, his studies do not seem reliable.

“Interpretive rules” are macro-level guidelines that are formed to achieve a justified understanding of the text. One of the most important instructions in interpretation operations is how to discover the two layers of “deep structure and surface structure”, and the process applied in the relations of “co-occurrence and substitution” in the chain of words. The explanation of this matter is given in structural linguistics and transformational grammar. Now, the questions are raised as, “Can this method of analysis be applied to the verses of the Qur’an? Does it have intra-religious evidence? Can it be shown as an interpretive rule? And how can it be used?”In this article, it is attempted to explain that the method of linguistic analysis is not specific to a particular text and is applicable in the text of the Qur’an as well as; and also certain evidences of the endeavors of the Imams are presented in using this method in the form of a Qur’anic rule entitled “The Rule of qāl va lam yaqul” has been formulated and the way to use it step by step has been adapted in a sample of verses.

Through scientific readings, it is possible to identify the consensus or difference of opinion of the transmitters of God’s book. There is a close relationship between Qur’anic readings and Arabic language; because the Qur’an is the most influential factor in establishing and formulating Arabic rules; that is why the first grammarians of the Arabic language were part of the Qur’an reciters. There is a difference between reciters in the recitation of certain verses of the Qur’an. The difference in reading has an ancient background and it is a historical fact that there is no reason to deny.In this article, using the descriptive-analytical method, cases of disagreement among the reciters of the seven modes of the Qur’an recitations (qarā’āt-i sab‘a) in the first part (juz’) of the Holy Qur’an, with the help of philology, diacritics, and orthoepy (tajwīd) books, and by explaining the causes of slips, have been investigated in two phonetic and structural sections. The results of this research show that among the schools of qarā’at, the Kufians have performed more successfully than others. Āṣim Kufi has the least slips among the seven reciters, and Ḥafṣ’ narration of Āṣim has the most compliance with the rules of Arabic literature, and in contrast, Qunbul, the narrator of Ibn Kathir Makki, has the weakest performance in reading.

If the ethical practitioner has a proper relationship with the principles of ethics in every areas of life, it becomes easier for him to adhere to the ethical principles and respect the value norms. The field of sexual behavior is one of the most important and problematic areas of human life. The existence of sexual power within a person is such that without a solid connection with the ideological infrastructure, adherence to ethical norms in this area is very difficult and almost impossible. For this reason, the Holy Qur’an has explained the fundamental principles of sexual activity to its addresses. Accordingly, discovering and explaining the basics of sexual ethics from the perspective of the Holy Qur’an helps Muslim practitioners to adhere to ethics in this important area. This article has been prepared to answer the question of what, how, and how many basics of sexual ethics in the Holy Qur’an, and with a descriptive-analytical method, it has expounded the basic principles of sexual ethics in the Holy Qur’an. The outcome of this research is the unveiling of two basic principles including six principles in the field of sexual ethics from the verses related to sexual activity in the Holy Qur’an; Principles that have not been considered before with this status and ratio.

The identification of Dhul-Qarnayn and understanding the components of his story have long been of interest to Qur’an scholars. One of the pivotal elements in a more solid understanding of Dhul-Qarnayn concerns his Prophethood. The outcome of this discussion will be revealed in the adaptation of historical figures to him. This research, using the descriptive-analytical method and referring to written sources, seeks to investigate the characteristics of prophecy in the Qur’anic story of Dhul-Qarnayn. To this end, 11 components contained in the verses of the topic and the related narrations have been extracted, which have the merit of playing a role as proofs to prove the prophethood of Dhul-Qarnayn. These proofs are: Dhul-Qarnayn being addressed by the Lord; being sent forth; calling to monotheism; benefiting from God’s providence; benefiting from cause; entrusting judgment to him; monotheistic actions; news of the Day of Judgment, and comparing him to Imam Ali (A.S.). Matching these proofs with similar examples from the Qur’an and the use of valid traditions makes the system of the aforementioned proofs stronger towards the hypothesis.

Successor training is a process in which the human talents of the organization are identified to hold key positions and are gradually prepared to assume these responsibilities through various educational and training programs. For the actualization of successor training, different models have been proposed, often according to the foundations of Western humanities. Considering the impact of foundations on theories and models, one of the tasks of researchers in the field of humanities and Islamic sciences is to design models befitting the Islamic foundations. The main objective of this research is to deal with the structural dimension of successor training in the organization from the perspective of the Qur’an. Thematic analysis method has been used in this research. In order to further validate the obtained results, the researcher-made questionnaire was distributed among 10 experts and using Spss software, the related tables were drawn and the reliability of the questionnaire were calculated through Cronbach’s alpha coefficient, and in the data analysis stage in order to test the indicators, the method “one-sample t-test” was used. The most important findings of this research were obtained from the examination of 53 Qur’anic data, the result of which was the extraction of 66 codes, and from their initial integration, 11 indicators of successor training were discovered, and by integrating these indicators, 4 components of successor training were obtained, and the sum of these components formed the structural dimension of successor training.

Qur’an and humanities are fields different from one another. These very differences have also caused that, despite the society’s desire to produce Qur’an-based humanities, no significant productions in this field to be provided. The main challenge facing researchers in this field is how to establish relation and rapport between these two fields. By introducing the term as the starting point of the interdisciplinary research of the Qur’an and humanities, the research has introduced the language as a platform for interaction between the two; and in order to establish interaction at this level, based on the semantics approach, it has proposed a method that should be followed in three stages. The first step is to deconstruct the specialized term. At this stage, the semantic components of the term are obtained from the sources and after categorizing the components, its main, secondary and special components are determined. In the second stage, finding equivalence and analysis of the Qur’anic concept should be carried out. At this stage, by choosing a Qur’anic equivalent, we will analyze its semantics in the body and context of the Qur’an. The third stage compares the components of the term with the components of the Qur’anic concept, and by determining the congruent, non-congruent and special components of each one of them, it provides the possibility of matching the concepts in both aspects of the Qur’an and humanities.