نشریه قرآن، فرهنگ و تمدن
سال چهارم شماره 1 (پیاپی 11، بهار 1402)

This research has been done with the aim of providing a model to investigate the factors affecting water crisis information based on the teachings of the Quran. For this purpose, 21 managers, specialists and professors of communication, media, virtual space, Quranic sciences and water field were selected using theoretical targeted sampling and they were interviewed with the method of qualitative content analysis with an inductive approach. The data collection tool in this research was a semi-structured in-depth interview as well as a checklist to prepare and extract relevant verses And the collection of findings continued until the theoretical saturation of information. According to the topic of the research, the questions in two dimensions include effective Quranic themes for the production of media content with the focus on preparing public opinion to be aware of the water crisis and the identification of factors affecting the desired information about the water crisis based on the teachings of the Holy Quran was presented to the audience and the findings in the study of Quranic concepts included water as the source of life, the need for it for humans, revival, abundance, nature, blessing, sustenance, reference to the capacities and capacity of water on earth, nature’s need for water, purity, etc. Based on the findings from the interviews, the effective factors on informing were categorized into two dimensions of implementation and practical strategies. Timely and appropriate repetition of the issue of water crisis through the media, use of media capabilities, content creation by taking ideas from the concept of verses related to water and developing discourses on the issue of water crisis from implementation and confidence building strategies, strengthening responsibility and collective participation, enriching the content, Initiative and creativity, etc, as the central category of the report, are among practical

Verse 6 of Surah Mubaraka Saf, on behalf of Jesus (pbuh), announces the appearance of the promised prophet. Most of the researchers have considered the phrase “Esmuho Ahmad” to mean the special naming of the Prophet (PBUH) as “Ahmed” and to prove his prophethood, they looked for this name or its semantic equivalent in the Bible and stated some cases. orientalists have tried to deny this issue. The current research with a descriptive-analytical approach and using verbal evidence such as the discovery of the meaning of words, the meaning of the name of science, the linguistic style of the Qur’an and the Testaments in introducing personalities and semantic development and non-verbal evidence such as historical, narrative and intellectual evidence in order to discover the meaning of this phrase It has been important and challenging. The result is that the meaning of the words “name” and “Ahmad” is not simply (his name is Ahmad); rather, the meaning (his attributes are more praised) can be determined from it, that these outstanding attributes have become one of the clear reasons for the distinction and recognition of the Prophet from others. On the other hand, verse 6 of Sura Saf does not necessarily indicate the existence of this name in the Bible, but it is possible that the good news with this name is in the oral tradition of Jesus (pbuh). By examining the above-mentioned evidence, it is appropriate to interpret the meaning of this phrase into higher concepts than simply referring to the name of knowledge of the Holy Prophet (PBUH). And by considering the semantic development, both the meaning of the name and the moral and behavioral attributes of the Holy Prophet (PBUH) can be determined from the phrase will, which made him the leader of other divine messengers.

The Masahef of the Sahaba differed from each other in matters such as the order of the Surahs in the Masahef, the number of Surahs, the names of the Surahs, the use of different dialects, the placement of synonyms instead of the original Qur’anic words, and the addition of explanatory additions by some of the Sahaba. These differences were somewhat natural; because the Sahaba had prepared their Masahef for personal use; However, after the death of the Holy Prophet ( PBUH) and the general Muslims following the Sahaba in reciting the Qur’an, the differences of the Sahaba were brought to the level of society and reached their peak during the Caliphate of Othman. In order to avoid disputes, Othman compiled Masahef as standard Masahef and sent them to important Islamic cities, which became known as Masahefe Amsar. However, due to reasons such as the existence of differences in the Masahef Amsar and the primitiveness of the Arabic script, the reading differences did not stop and even increased. The narrations transmitted by Othman regarding the presence of tone in the Masahef and the narrations transmitted by Ayesha regarding the complaint about the way some words are written in the Masahef showed the existence of differences in the Masahef from the beginning. The differences in the Masahefe Amsar are: the addition and subtraction of Hamzah, the addition and subtraction of “A”, the addition and subtraction of “v”, the addition and subtraction of “L”, the addition and subtraction of “F”, the addition and subtraction of “E”, the difference in punctuation and signs changing the letter to the same gender and changing some words. The present research has shown with a descriptive-analytical method that only a few cases of differences in dialects from the time of the Sahaba have remained in the Masahef and most of the differences in the Masahef of the Sahaba have been resolved with the Tawhid Al- Masahef. On the other hand, the differences between the Masahefe Amsar have been the most important factor in the creation of reading differences and have continued until today

Civilization is the emergence of a process of purposeful and systematic progress in one or more societies based on a clear way of thinking that takes a meaningful and disciplined form and brings the society to the desired destination. Therefore, civilization has a fundamental and deep relationship with religion, and the sending of divine prophets and their guidance shows this relationship. Examining the goals of the Prophets in the Holy Quran and their practical life shows the foundation of monotheistic civilization in order to generalize religious knowledge and human progress in material and spiritual spheres. This research is based on the assumption that in the story of Adam, peace be upon him, as the father of mankind, the capacities and frameworks of the first civilization are hidden, and paying attention to it will lead today’s confused man to the reconstruction of religious civilization. These capacities can be considered in two parts: internal and external capacities for the benefit of divine leaders and the religious community. The present article has extracted the civilization-building capacities in the Qur’anic biography and story of Adam, peace be upon him, with the analytical-descriptive method and using library resources, in order to present it as a model for today’s efforts in this field. The results show that the inner capacities of Prophet Adam, peace be upon him, include the benefit of divine knowledge and divine caliphate, knowledge of enemies, the ability to endure hardships, and repentance. This part is in connection with the external level of the story of Prophet Adam, peace be upon him, which includes the regulation of clothing, management of structures and religious rituals with the title of “son of Adam.

Verses 27 and 28 of Surah Noor speak about the right to privacy of people when entering private homes. In verse 27, the Holy Quran has used the word “Estinas” for the concept of asking for permission to enter the house. This has caused the commentators to disagree about its exact meaning and its connection with the entry permit. The main issue of this article is the analysis of the exact concept of “Estinas” and the wisdom of using it instead of the word “Estizan” and paying attention to the moral and educational dimensions of this Islamic order by citing interpretative sources and using analytical methods. According to the findings of this research, by using the two words “Tastanesu” and “Tosalemu”, the Qur’an has turned permission from a legal and formal ruling into a moral ruling that makes socializing easy and desirable, and spreads friendship and solidarity among the people of society. This result is in addition to the peace and security that the single entry permit brings to the society.

The Qur’an is an eternal, trans-temporal and trans-spatial miracle, and all its commands have expediency and wisdom in proportion to the practitioner. One of the duties of the Qur’an in the field of family is the issue of alimony for the wife by the husband. Since in the current society, women have equal or superior economic and social status, sometimes the compliance or non-compliance of this task causes problems between couples. The purpose of this research is to answer these questions by using the descriptive-analytical research method and the library-document collection tool, which are the Shari’a foundations of alimony payment in formal marriage? Can the payment of alimony be a function of the economic conditions of the couple? The findings of the research indicate that the concept of alimony has a direct implication on its philosophy, which is to fulfill the needs of women through men. And the main Quranic basis also shows the economic need of the woman due to the lack of employment and earning, and at the same time, it proves the rationality of the duty. It is also confirmed based on the validity of the philosophy of need. From the point of view of jurisprudence, alimony is more compatible with the principles of “need” and “maintenance compensation”. Reasons such as the non-religiousness of the alimony order, the non-compensation of alimony, the theory of the correctness of the condition of no alimony, the right of alimony, the customary focus and the requirements of the society and the policies of the country prove that the duty of alimony is based on the needs of the woman that if the woman is in need, there is a definite obligation, but in the case of no need and having income, the ruling can be determined based on philosophy, and in the case of returning to need again, the ruling of obligation is established.