مجله کتاب قیم
پیاپی 28 (بهار و تابستان 1402)

In Hejaz society before the revelation, there were laws that originated from some of their religious, moral and behavioral characteristics. But with the revelation of the Qur'an and the formation of social laws, a fundamental change took place in society. This study, by documentary and descriptive-analytical methods, by examining the related Qur'anic verses, has answered the question of what approach the Holy Qur'an took to the characteristics of society before the revelation in shaping social laws, which was accepted to amend and change the laws. For this purpose, first the characteristics affecting the laws of society before the revelation such as "protection", "superstition", "securing interests" and "rule of power" are explained and then the corrective approaches of the Qur'an to each of these characteristics such as the prevalence of unity, rationality, Humanity and justice are addressed. Finally, the degree of commitment of the society at the time of revelation to the new laws has been examined and explained. Knowing this Qur'anic approach to changing laws can be a prelude to discovering the Qur'anic pattern of legislation in societies.

How to profoundly change the beliefs of the polytheists of the age of revelation, from the stubborn denial of the resurrection to the certainty of the Hereafter and the acceptance of death in the way of God, is a question worthy of attention. The arrangement of the central verses about the resurrection according to the order of revelation leads to the achievement of the process of this transformation and the specific Qur'anic method in institutionalizing the belief in the resurrection in the souls of the Arabs. Accordingly, this study has achieved the process of transformation of the Holy Quran in the dimension of resurrection in three stages. In the first stage, the Holy Quran in the first surah of Makkah, by defining the resurrection and briefly stating the key issues around it, has prepared the society to accept the legitimacy of the resurrection in terms of motivation. In the second stage, with the emergence of opposition and skepticism, by presenting clear protests, he has destroyed the reasoning bases of the polytheists and explained and proved the truth of the resurrection from a cognitive point of view. In believing behavior, he has taken a step towards deepening and operationalizing equanimity and explaining its function in the movement of faith and monotheistic behavior.

There are stances on reality-representing. This article deals with consequences of these stances as a tafsir base. First, two preparatory and supplementary points will be examined: a) Is stance-adopting on Quranic statements' reality-representing a tafsir base? b) What is/are consequences of stance-adopting on Quranic statements' reality-representing? As to Quranic statements' reality-representing, five stances were founded and it was found out that each of them has consequences in tafsir. Consequences of some of them affect the Quran as a whole, but some other stances affect parts of Quranic statements, and some of them affect a number questions in Quran's Sciences, in Islamic Humanities as well as in Science. Some of these different consequences are: the possibility of deriving Quranic stable data for Islamic Humanities and Science, the Quran's being human-written, the possibility of imitating the Quran, impossibility of using Quranic reasons for resurrection, impossibility of learning lessons of Quranic narratives.

In this research, we study and analyze some of the audio images of Sura Waqi'a. Imagery is one of the most important issues in the field of aesthetics. In this field, the elements in a literary text are studied so that its beauties will be found and the text will be understood and analyzed better. Visual images put the reader in a position where he or she seems to hear images.To conduct this research, we have used a descriptive-analytical method and collected library information. The results of this study show that in the verses of Sura Waqi'a, twenty eight verses have visual images which serves the subject and purpose of the scene. Presenting different situations creates a set of scenes in the mind of the reader and makes him or her think and compare and make religious facts tangible for him or her. These images also bring together artistic and religious functions in an integrated context.

One of the important topics in Quranic sciences is the discussion of different readings of the Quran .Many people think that Muslims' differences in reading the Qur'an began after the death of the Prophet of God .According to this belief, the reason for this difference is the lack of access of Muslims to the Prophet; Hence, Muslims did not differ in reading the Qur'an during the life of the Prophet of God. But according to the hadiths, Muslims disagreed over reading the Qur'an even at the time and place of the Prophet's life. This article wants to study these hadiths from a historical point of view with a descriptive-analytical method. First, describe the historical background of Muslims' differences in reading the Qur'an. Secondly, to determine the quantity and quality of the differences between Muslims in reading the Qur'an in the time of the Prophet Muhammad (peace be upon him and his innocent family). According to this article, the time of Muslims' disagreement over reading the Qur'an was late in the life of the Prophet of God and mostly after the conquest of Mecca. The Companions differed on matters such as accent, some additions, quotation of synonyms, and even the number of verses of a surah. Most of these differences have continued even after referring to the Prophet.

Prophet Abrahim is a pattern of believers. The behavior and speeches of the great messenger with his godfather, Azer, and his invitation to God and his ban on idols, as well as his children, especially Ismail, are the best examples of father-child behavior, especially in the field of inviting religious beliefs and ordinances.By studying the verses entered, we do not know the characteristics of Abraham's relationship with Azer. These characteristics are combined with kinship affinity, inviting to thought and knowledge, returning to the ultimate instinct, the wisdom of reasoning to eliminate the probable loss, and then introducing God to the attributes of kindness and lordship.And the Azar threats and unkindness spoke to Abraham, Abraham him to step down and promise of peace and sought forgiveness replied. And the analysis of Quranic verses reveals eleven features in Abraham's behavior and speeches with his children and his dynasties.The focus of these features is Abraham's constant companionship with his children, which is manifested in such effects as consultation with the child, participation in experiences, and the continued.

From the perspective of the Quran, fear of poverty, fear of death and fear of non-God, fear is reprehensible. The purpose of this study is to investigate reprehensible fear and present its management from the perspective of the Quran in three areas: cognitive, emotional, and behavioral. In this study, verses related to reprehensible fear were qualitatively analyzed, identified, extracted, categorized and analyzed. For the study of fear management, the conventional method in Islamic sciences was used in accordance with the rules and regulations of interpretation in understanding the Quran. In the cognitive realm, managing the feeling of fear can be achieved by promoting cognition and insight through strengthening faith, meditation on monotheism, divine wisdom, and trust. In the emotional realm, strengthening the attitude based on hope. Testing the world, the true ownership of God, a positive view of death, is effective and in the behavioral realm by performing actions and behaviors based on religious principles such as patience, charity. And almsgiving, visiting, graves, seeking martyrdom, and writing a will can overcome reprehensible fears. According to this study, religious insights and attitudes, adherence to faith, commitment to moral and behavioral, virtues are very effective in managing reprehensible fears

In verses 46 to 49 of Surah Al-A'raf, there is a report on some of the facts of the Hereafter in relation to several human spectrums, including the Companions of A'raf; The present study intends to answer the three-part question With descriptive-analytical method Are the undecided people in the Hereafter also among the spectrums mentioned in these verses? And if the answer is yes, firstly, how have the noble verses mentioned them, and secondly, what is their identity? It should be said that undecided people have a significant presence in these verses And the " Ashab al-Jannah" refer to them in verse 46 (who have not yet entered Paradise and are unaware of their final Paradise). But in terms of identity, firstly, they are attributed to the community of believers, but they are weak in faith and action, and the result of their virtues and evils is equal. Secondly, they are among the deprived and oppressed class who have tasted oppression and humiliation by the arrogant. In terms of comparison, it should be said that the teachings of the Ahl al-Bayt school are much more accurate in this regard.

The authority of the Holy Quran is one of the emerging interpretations in the field of interpretive studies, which, while most agree on its principle, there are different approaches to it.This research seeks to discover and present the intellectual base of Ayatollah Khamenei in the field of Quranic authority by using the method of qualitative content analysis in extracting themes and categories.Kashif's research findings are based on Ayatollah Khamenei's belief in the "authority / Imamate of the Holy Quran" in governance processes, the foundations of knowledge and lifestyle. This theory, which is based on a set of principles of "Quranology" (based on the phenomenology of the Quran), "anthropology" and "theology", is organized into three major categories and thirteen micro components; "Meditation" is the central signifier of the category of "requirements for the authority of the Qur'an", according to which the theory of authority relies on a single and collective identity formed from the cohesive consciousness that is the product of a collection of the Qur'an. Quantitative analysis indicates that the main difference between Ayatollah Khamenei's theory and other similar theories in the category of "why the Qur'an is referenced" is a "methodological difference". The "emergence of religious practice" in the context of society (efficiency / social extension of knowledge) is the central signifier around which other floating signs are articulated.

In understanding the stories of the Qur'an, relying on audiences' mental records and historical background is of great importance.The study of the Qur'anic story about the "scattering of Jacob's sons on the multiple gates" shows a clear example of this claim.According to the Qur'an, when the sons of Jacob left for Egypt, their father instructed them not to enter Egypt through one gate but to enter through different gates. It is not clear from the words of the story in the Qur'an, what wisdom was behind this order of Jacob.Most commentators have introduced avoiding the evil eye as the wisdom of Jacob's words without referring to the background of the story.Others have sought the wisdom of Jacob's order in avoiding natural misfortunes, believing that watching the gathering of boys at the single gate could arouse the fear or envy of the rulers or the common people against them.The present study shows that regardless of the background of the story, the recent theory is superior, but the historical background of Jacob's order in "Midrash Rabbah" confirms the first theory.In addition, it is understood from the Babylonian Talmud that entering a strange city is a situation that makes people more vulnerable to being affected by the evil eye. Hence, Jacob also emphasized this situation in his Qur'anic order.

"Warning and preaching" are among the most used words in the prophetic biography of divine prophets. The question of the present research is that, from the perspective of the Holy Quran, what is the relationship between warning and preaching in terms of action and implementation? In order to answer this question, the present article deals with the rereading of the Holy Quran with this perspective and using library sources in a descriptive-analytical way. The findings of the research show that from the point of view of the Qur'an in terms of action, among the three possible assumptions, i.e. the simultaneity of warning and tidings, the precedence of tidings over warning, and vice versa, warning has rank precedence over tidings. Because in order to reach God's good news, it is necessary for the warnings to have an effect on humans, and the divine prophets also preached in the Qur'an as warnings. In some verses where the good news is preceded by the warning, the subject is not the same. In other words, divine prophets were warnings to the criminal stream and evangelists to the believing stream.

The word "surah" has been one of the famous words in the Holy Quran and it is used in the verses that are challenged to one or ten surahs to prove the miracles of the Holy Quran and the mission of the Holy Prophet (PBUH). There is a difference between commentators and Quran researchers in the interpretation of the word "Surah" in the verses of the Holy Quran. Examining different views in this regard shows that in a general result, there are two main views in this field. Some of the words "Surah" in the Holy Quran have been considered to mean "an independent and sectarian part of the verses" and some have interpreted it as "a complete collection of verses beginning with Bismillah" [Complete surah].In the current research, using the library method, the documents of both views have been collected and by evaluating these evidences, it has been found that the documents of the interpretation of "Surah" meaning "a section and group of verses" are weak and do not have the power to prove the claim. . Based on this, the interpretation of this word in its usual meaning, i.e. "a complete collection of verses beginning with Bismillah", is considered the most suitable way.

The Quranic exegesis which has been authored in the fifth century AH in Baghdad by Shaykh al-Ṭaʾifah, the great Shīʿa scholar, has specific and unique characteristics that have made it distinguished from other Shīʿa exegeses and brought it closer to Sunni ones. Such features have attracted the criticism of Faiz Kāshāni and have led others to the conclusion that Shaykh Ṭūsī has written his exegesis under Taqiyya, whereas some others in the contemporary era have viewed it as a Muʿtazilite exegesis. Nonetheless, a review of Shaykh Ṭūsī’s exegetical opinions and his method of interpretation, as well as with the knowledge of some of the views available in the writing period, shows that Shaykh has written his work based on the manner of “Jidal aḥsan” and it is mostly addressed to Sunnis. This paper aims to corroborate this claim by citing existing pieces of evidence and clues in the Tibyan exegesis.

According to verse 34 of Surah Ibrahim; " And Allah bestowed upon you all that You asked Him...", all the requests of man from God have been taken into consideration and answered by God in advance. Since some prayers go unanswered, the question is: what kind of human request to God has already been granted?The present study, by analytical-critical method, while examining the context, sections, words and composition of the verse, has argued that the context of the verse is in the position of gratitude and mention of divine blessings; The past tense "bestowed upon you" means to satisfy the a priori or the definite, the "from" means the statement, and the "whole" means all not often, and the "that" means connected and "you asked Him" is genetic requests are related to existential status or to the inner language and language of talent; In this way, God has already provided all the existential needs of the various dimensions of man; As He has predetermined the fulfillment of requests in the inner language and talent; But prayers that are only verbal, with certain conditions and to the extent that they approach the inner language and talent, become closer to fulfillment and are realized. Accordingly, the non-fulfillment of some of the verbal requests of the servants cannot be symmetrical to change the true meaning of the words of the verse, or its totality, a priori and certainty.

One of the laws mentioned in the Holy Quran, which is mentioned in many verses of the Quran, is the law of causality. Among these verses in the field of nature are the verses that indicate the stabilization of the earth by means of mountains, which have been repeatedly mentioned in the surahs of Nahl, Anbiya and Loghman. A look at the interpretations of the Qur'an regarding the mentioned verses indicates that the understanding of the commentators of different eras, especially the previous commentators, towards this group of verses is different from the understanding of the recent commentators. Quranic scholars have suggested various factors in expressing the cause of these interpretive differences; But among these factors, less attention has been paid to discourses that subconsciously affect the interpreter's understanding of Qur'anic verses. In the present article, an attempt is made to examine the evolution of the views of commentators on the concept of "stability of the earth through the mountains" by emphasizing the role of discourses in these developments. The results indicate that the formation of four discourses of journalism, ijtihad, hermeneutics and scientism throughout history has led to a change in the understanding and interpretations of the commentators of the following verses.

Muslims have been writing about Quranic studies for a long time. Kitab Fada’il-al-Qur’an by Abu Ubaid al-Qasim bin Salam is one of the earliest in-depth Comprehensive sources. The main research question was what underlying causes affected the composition of Fada’il-al-Qur’an, and how can the relative importance of those aspects be analyzed? Analytical data on the “influence of Fada’il-al-Qur’an,” “the interaction and relationship of Fada’il-al-Qur’an with other books in its era,” and “factors influencing the writing process of Fada’il-al-Qur’an” was presented using an orderly procedure and analytical induction. Coding and categorization were employed to collect data for this qualitative study. Due to his proficiency and competence in hadith studies, Abu Ubaid aggregated the hadiths of the Quranic studies using ijtihad and critical perspectives. Due to the author’s Freedom, expertise, and proficiency, internal elements had a greater impact on the writing process of Fada’il-al-Qur’an than external ones. The book’s history, structure, and purpose, as well as Abu Ubaid al-Qasim bin Salam’s social background, personality, and companions, as well as his reputation and monograph in addition to having a comprehensive book, and academic and ethical personality of Abu Ubaid all played a role respectively in making Fada’il-al-Qur’an an influential book in hadith studies.

Recognition of personality traits of religious leaders is one of the important research areas in the study of religions and sects. Religious people always choose prominent religious figures as a model of behavior and try to create maximum harmony between their behavior and religious elders. Among the many theories introduced in the field of psychology to psychologically describe human personality, Jung's theory of psychological types, which was later developed by Meyer Briggs and Briggs as 16 personality types, was chosen as the theoretical framework for this study to better understand the personality of Ali ibn Abi Talib (AS). Although many writings, especially in the last century, have examined his personality, but in none of these studies, this theory has not been selected as a theoretical framework for research, and in this regard, the present study is the first work of its kind. In this research, the statements of Imam Ali (AS) in the book Nahj al-Balaghah have been examined by content analysis method and it has been determined that his personality in the spectrums of "introversion-extraversion", "sensing-intuition", "thinking - feeling" and "judgment-perception" which side was he more inclined to? The findings of our research lead us to the conclusion that Imam Ali (AS) probably had an “introverted”, “intuitive”, “thinker” and “judger” personality and his personality is closer to the architectural personality type (INTJ) in terms of typological literature.