پژوهشنامه معارف قرآنی
پیاپی 52 (بهار 1402)

Among the attributes that the Holy Qur'an describes human beings with is the attribute "poverty", which is mentioned in verse 15 of Surah Fatir with the phrase "Antam al-Faqara". In order to know the poor man, one must know the examples of poverty, so that by knowing the examples of the highest needs of the human being, it is also possible to find the solutions to meet the needs. Referring to the following interpretations of this verse, they only provide generalities about the types of poverty and do not clarify the exact examples and dimensions of need, but the main question is what are the examples of this poverty and need? Prayers, including the fruitful prayers of Sajjadiyyah, express more precise examples of poverty, and in the light of the prayer interpretation of the verse, the system of human needs is known, a system that can be categorized into needs at a glance, including: basic needs such as sustenance, energy, motivation: such as forgiveness, hope, humanity, and performance such as insight, obedience, trust, remembrance, and other needs, including: mercy, forgiveness, and love. This research aims to analyze the thematic content and by collecting the materials in a library form, to deal with the prayerful interpretation of this verse and draw a type of system of needs, using the prayers of the scriptures, and clarify the capacity of this type of interpretation to the best of its ability.

Semiotics is the science that studies sign systems such as languages. The Holy Quran is also considered a collection of linguistic signs and is examined from this perspective. Communication models are one of the important pillars of linguistic analysis. Jacobsen's communication model is one of the models in the field of semiotics. In this communication model, language maps are examined based on the main elements of communication. In this research, the word "Ayeh" in the Qur'an is analyzed in the examples of aphasic, psychic, miraculous, and linguistic signs in the form of the Jacobsen communication model, and its implications are extracted. The sender must use signs to communicate with the receiver. Signs also have meanings that are connected to each other in terms of communication. Examining the linguistic functions of the word "Ayeh" in various instances by using Jacobsen's communication model in semiotics proves common features such as having the occult aspect, reflection, and common referential function for cryptography

One of the functions of an Islamic government is to institutionalize moral values in relations between Muslim and non-Muslim states and nations. Using a descriptive and analytical method, this research seeks to answer, a basic question in this regard: what are the epistemological solutions of the Islamic government in institutionalizing moral values in international relations? Strategies for institutionalizing ethical values in international relations are generally divided into practical (behavioral) and epistemological solutions. Epistemological solutions can be divided into attitudinal, tendentious and functional solutions. Towhid (Monotheism), Risalah, Imamate, and resurrection are among the most important epistemological-attitudinal solutions that play a fundamental role in institutionalizing ethics in international relations, and the religious government is obliged to work toward strengthening these beliefs. Increasing the knowledge and awareness of the people, promoting the culture of justice, endorsing religious teachings in the form of free acceptance, and seeking one’s rights are among the tendentious epistemological solutions, and confronting harmful ideas such as heresy, eclecticism, and skepticism are among the functional epistemological solutions of the Islamic government in institutionalizing ethics in international relations.

The topics related to life after death are among the most complex theological topics, and one of these topics is the quality of reward for actions in life after death. The current research - using the library method in collecting information and the descriptive-analytical method in classifying data and the critical method in evaluating the views - has come to the conclusion that the commentators have presented five opinions about the quality of the hereafter reward. These views are 1) the manifestation of the book of deeds, not the deeds themselves, 2) seeing the punishment of the deeds, 3) the manifestation of the deeds themselves and good and bad morals, 4) the destruction of the worldly form and the manifestation of the afterlife form of actions, 5) the emergence of a real relationship between actions and rewards. This research evaluates these five points of view and in a novel discussion, identifies thirteen categories of Quranic verses in the framework of the research problem and analyzes the above five points of view with thirteen categories of verses and shows them in the end. The combination of Sadra's and Allameh Tabatabai's views is the correct answer to the research question, and other views are not completely compatible with the Quranic verses.

The Holy Quran mentions many proofs to prove the existence of God and his uniqueness. This abundance and multiplicity of proofs have always been of interest to theologians and researchers of Quranic sciences, and for a long time, they have tried to classify the proofs based on their similarities and differences in order to overcome the multiplicity and ease of dealing with it. The classification of proofs of monotheism in the Qur'an into a) material proofs b) spiritual proofs c) and intuitive proofs used in verse 53 of Surah Fussilat. The present research is trying to answer these questions with a descriptive-analytical method 1) Based on structural and thematic features, how can the large volume of these proofs in the Qur'an be classified? 2) Who are the real representatives and subgroups of each of these categories? 3) What are the effects of this classification and its real representatives? With the analysis done in this article, the total proofs of monotheism in the Qur'an were classified into three categories, then, twelve real representatives of them were categorized in a logical and completely Quranic way to make it easier to recognize the similarities and differences of the proofs and explain them. According to the findings of this research, the multiplicity of proofs is due to the multiplicity of middle limits, and the Qur'an has employed the middle limits and argued sometimes with the middle limit of «خلقکم» "Khalqakom" and sometimes with «یتوفاکم»  "Yutofakom" and… sometimes with conjunction analogy and sometimes with exceptional analogy and… One of the effects of this diversity is to complete the proof for everyone, and the other is to give the mass of people and the middle levels of society the opportunity to easily understand the deep teachings of the Qur'an and provide the basis for understanding and dialogue.

Civilization categories with a Quranic and theological approach, contrary to what they think progress depends on secular civilization, it has many civilizational components and descriptions. The implementation of modern Islamic civilization doubles the necessity of explaining and presenting its components. This article investigates the civilizational factor of geography with a descriptive-analytical method, and author-centered hermeneutics, and tries to explain its civilizational functions in the eyes of Islam, emphasizing the verses of Surah Saba. Among the results obtained is that God, in the form of stories, pays attention to geography in two parts, human and natural, and the type and manner of interaction with it are affected by the belief attitude such as faith and monotheism, gratitude and righteous deeds. Therefore, Islam has introduced geography as one of the effective components in the Islamic civilization of the society and has explained the solution and effective methods of it

One of the verses cited by Shiite scholars regarding the obligation of loyalty to the Ahl al-Bayt (PBUH) and obedience to them and proving the Imamate of the Imams is known as the verse of "Maudt". Ibn Taymiyyah is one of the scholars of Ahl al-Sunnah who, by proposing various historical, conceptual, exemplary, literary, and theological doubts, has tried to limit the true meaning of the interpretation of "modeh fi al-qurabi" to maintaining the kinship relationship with the relatives of the Prophet (PBUH) and not harassing them; the implication of this verse is to deny the need for people to refer to Ahl al-Bayt (AS) to know the interpretation of the Qur'an and to accept their Imamate. Therefore, this article was compiled using library sources and in a descriptive-analytical way, with the intention of proving the most fundamental contribution of the Ghadir event; it seeks to answer this question: What are Ibn Taymiyyah's doubts about the verse of Maudt and the criticism of them? Ibn Taymiyyah raised doubts about the surrounding matters of the "Maudt" verse (the honor of the revelation, the place of the revelation, concepts, reasons, and examples, etc.); and the claimant of consensus on the denial of frequent narrations has agreed with the Shiite point of view, and the correctness of Allameh Halli's speech, the implication of definite intellectual evidence and the context of the verse on the Shiite point of view have been doubted and denied.

Job's wisdom is the subject of the Qur'an and Job. The research question is the characteristic of Job's wisdom in two books. The importance of the subject of the research is to explain one of the attributes of the Qur'an, i.e., the protection aspect of the Qur'an, religious dialogue, the regulation and convergence of religious people's vision towards the wisdom of Job. The hypothesis of the research is the relative inconsistency of the report of the features in both books. The research method is the comparative study of the verses of the Quran and the verses of the Book of Job, then description and analysis of the data. Research achievement; Job’s or Ayyub's wisdom in the Qur'an is in terms of the giver of charity and a divine prophet, in terms of the receiver, Ayyub is at the peak of divine perfection and vision, a possessor of deep insight, a helper of the wise, envious and effective. In terms of content, it is harmonious between practical and theoretical, good, infallible, and rational proof of his prophethood is among the wise. In the report of the Book of Job, Job is God-fearing, impatient questioner, objector to divine justice, jealous of Satan, there is no harmony between wisdom before intuition and infallibility after intuition. But there is no textual confirmation of his prophecy. Therefore, the comparison of Ayub's wisdom in two books is one of the examples of the Qur'an's memorization. And it fixes the shortcomings of the book of Job