نشریه مطالعات تفسیر تطبیقی
پیاپی 12 (پاییز و زمستان 1400)

Semantic domain is a set of words with conceptual links that are characterized by a specific semantic specification. Analysis of these relationships and conceptual connections is one of the ways to achieve the minutes of meaning. "Miracle" is one of the common religious terms that is considered as one of the important topics of interfaith. In this study, the term miracle was examined in terms of intertextual relations with analytical and descriptive method, and it was concluded that the semantic domain of "miracle" in the Qur'an includes words such as: "verse", "statement", "argument" and " Sultan Mobin " and In the covenants: "Ayat", "strange" and "strong". The word "verse" is used in common sense in all the heavenly books to express the connection between sign and meaning, a sign that is sometimes in formative matters and sometimes in legislative matters as well as in sensations and rationalities. In fact, God has presented His creative and legislative verses to man with the aim of laying the groundwork for faith. An examination of the semantic scope of the "miracle" in the Torah and the Bible and the parameters obtained from the effect of its companions on keywords suggests that all creatures of God Almighty are "verses" and signs of Evin. And in this respect, there is no difference between the extraordinary works done by the prophets and the other creatures. In the Torah, unlike the Bible, "strength" is not a miracle but a factor. Also in the culture of Christianity, miracles continue and are not dedicated to Jesus (pbuh).

The subject of personality is one of the most important topics in anthropology.The Holy Qur'an refers to the formation of human behavior based on his personality and considers that having a healthy society requires people with a balanced personality. Using a comparative method, this research has explored personality from the perspective of the Holy Quran and management knowledge. The findings of this study indicate that the new management knowledge in the study of personality pays attention only to physical-biological factors and has neglected the psychological aspect of human beings and has neglected it. This naturally gives a vague and inaccurate picture of a healthy personality. Therefore, the Holy Quran, in addition to accurately revealing the components, dimensions and manifestations of a healthy personality and its balanced characteristics and criteria, has shown a balanced personality by taking a middle path and creating a balance between the material and spiritual aspects of man. The Holy Qur'an refers to "personality" with the word "shakleh" meaning the properties of the flesh, which is the infrastructure and cause of human behavior, part of which is the internal dimensions and part of which is the external dimensions of man. Internal dimensions, non-acquired; But they are contextual and their role-playing is potential, but the external, acquired and constructive dimensions of the personality are actual, on which the explanation, change, adjustment, control and prediction of human behaviors depend

There are many rational and narrative reasons that the source of the Holy Quran is divine revelation and the manners of all Muslims indicate this. The subject of the source of the Qur'an is one of the topics that Orientalists entered into. Some of them, by observing the reasons and examining the content of the Qur'an, accepted its revelation; but many of them, such as Goldziher, Blasher, Siderski, Gate, etc., do not accept the revelation of the words of the Qur'an and have proposed different views in this regard. This research, with an analytical-descriptive method and a critical approach, seeks to examine and critique the doubts raised by Orientalists about the source of the Qur'an, based on the statements of Ayatollah Javadi Amoli. The results of the research show that according to the view of Ayatollah Javadi Amoli, who considers the origin of the Qur'an as divine revelation, none of the Orientalists' views on the source of the Qur'an is acceptable and the view of the Orientalists with strong rational and narrative reasons (verses and narrations) and history is in conflict. The root of such an attitude seems to be irrational and associated with prejudice against the Qur'an and Islam; Hence, none of their faults have followed the correct scientific and research path, and in no case have they provided an acceptable and documented historical evidence that can prove their claim.

Perfumes with global popularity are beneficial in physical, mental and social health to the extent that aromatherapy has been accepted as a complementary medicine and one of the branches of medical sciences. On the other hand, the general concept of spirituality is also universally accepted; however, the delicacy, breadth, and differences of opinion of scientists in the concept of spirituality have led to differences in the concepts and definitions of spiritual health. The purpose of this study was to investigate the effect of perfumes on promoting spiritual health and was done by library method and descriptive-analytical method. Findings indicate that perfumes have positive effects on improving the soul and psyche and have a great effect on promoting spiritual health. Spiritual health can be examined in both religious and non-religious approaches. In religious spiritual health, one of the main foundations of which is communication with God, the human soul gradually attains great peace and perfection by communicating with God. In secular spiritual health, the human psyche is calmed by perfumes. The result is that perfumes prepare and strengthen spiritual health in general, in three areas of mind, emotion and behavior. Perfumes, because they soften . the soul in worship and communication with God, promote the perfection of the soul and promote spiritual health. From a non-religious point of view, perfume because it causes freshness and mental freshness; It will be effective in spirituality in the general sense. However, it plays a greater role in religious spiritual health due to the importance of communication with God (origin) and attention to the Hereafter (resurrection).

The source of sovereignty and obedience is God Almighty, and any sovereignty from other than God is void and oppressive; unless during the reign of God and with His permission, it is like the guardianship of the prophets and saints. Now the question is what are the reasons for the necessity of obedience or sanctity of opposition to the Prophet (PBUH) and the divine saints?  Analytical and descriptive study of this issue shows its special approval in the view of reason and sharia, acting on the words and manners of the Prophet (PBUH) in addition to the approval of reason, has also been approved by Islam. The words of the Prophet (PBUH) and the saints must precede personal intentions, otherwise the person, although he may be considered as a believer, but in fact such a person is a hypocrite or ignorant of the truth of religion and lacks faith.

The issue of the "promised expectation" is very important in all the major religions of the world. The desire for the emergence of the "great world reformer" is common to all religions and is one of their indisputable tenets. This, in addition to being one of the religious teachings of the holy books such as the Torah, the Bible and the Holy Quran, is one of the matters related to human destiny and human evolution. But before the advent of the Savior, events take place on earth that are signs of the advent that each of the divine religions has expressed. In the present study, we have examined the signs of emergence in the two major religions of Islam and Christianity.  Examining these cases will lead to a better understanding of these events.  In this research, which has been prepared by descriptive-analytical method, we have comparatively examined only the views of Islam and Christianity about the "signs of the appearance of the promised and the general reformer" and we have come to the conclusion that, first, the promise of that reformer The world, in addition to the Qur'an, is also given in Christianity, stating that at the end of time, divine government will be realized and will be established on earth forever.  All people become monotheists and secondly, these signs are in many cases close to each other in the various fields of natural, social, and moral affairs of society before their emergence .  The most important sources of this research are the Qur'an, hadiths, the Bible and some books on the history of religions and the like

The quality and mode of existence of the soul is one of the most important anthropological issues that most hadith scholars, narrators, theorists and superstitious people believe in the physicality of the soul based on verses and narrations. In contrast, rationalist theologians and theologians have also believed in the abstraction of the soul with regard to the narrated arguments. Both sides claim that the narrated evidences, especially the Holy Qur'an, are in line with their views. In this research, which has a comparative approach between the parties, by studying the library and examining the works of those who believe in the physicality of the soul, the verses that claim to indicate the physicality of the soul have been extracted. These verses were divided into six groups: "The materiality of human creation", "The occurrence of man", "Contradiction of the soul with science and reason", "Description of the soul to physical attributes", "Physical resurrection" and "Death of the soul". Then, with the rational method and interpretation of the Qur'an to the Qur'an, as well as with regard to the principles and arguments of the followers of celibacy, a critical analysis of the view of the physicality of the soul was performed. The purpose of this study is to explain, analyze and evaluate comparatively and critically the Qur'anic arguments of those who believe in the physicality of the soul in an independent study to determine that these arguments do not imply the physicality of the soul. In the end, it became clear that none of the verses cited by the outsiders indicated the physicality of the soul, the natural body and the materiality of the soul and these verses are in line with the view of the physical occurrence of the soul and its spiritual survival, and refer to the ideal body and the purgatory abstraction of the soul.

One of the theological foundations of the religion of Islam is the absolute supervision of religion over society and history, and its inclusion in all times and places. The theory of "comprehensive review", based on this inclusion and comprehensiveness, has been proposed by Ayatollah Mohammad Hossain Malekzadeh. This theory is related to the field of theology, religious knowledge and Islamology. Comprehensive study means research in all religions, observing the realization in all life; The description "comprehensive" in the title "comprehensive study" refers to "religion", "man", "life", "source and reason", "method" and "output". This theory has a comprehensive logic called the "principles of jurisprudence in the general sense." In this logic, "epistemological sources" have been developed to achieve Islamic sciences. The most fundamental source of inference of Islamic knowledge is the Holy Qur'an, and the logic of comprehensive study, with special attention to indirect Qur'anic expressions through the "interpretation of the Qur'an", has expanded the scope of use of the Qur'an. This article, after presenting a picture of the theory of comprehensive study and its relevance to the subject of the present study (Qur'anic narration), first explains the principles, conditions and quality of using the Qur'anic narration as a religious reason. Then, in the adaptation stage, he mentions three examples of non-interpretations of the Qur'an, and in the next step, he will apply seven examples of the interpretations in the Qur'an.

The verses of "Faie" are among the most important issues that are discussed among the commentators of the two sects. The issue of " Faie " is important in terms of its relationship with booty on the one hand and with Anfal on the other, and the multiplicity of views on the relationship between the sixth, seventh, eighth and ninth verses of Surah Al-Hashr and also with the forty-first verse of Anfal requires further study. On the other hand, the assignment of " Faie" to the Holy Prophet (PBUH) in the sixth verse is unquestionable and expresses its support for the rule; But the connection of the next verses with the sixth verse is discussed. The present article, written in a descriptive-analytical manner, concludes that although " Faie" sometimes means spoils obtained from infidels without war; However, all the narrations are used that " Faie" is equal to Anfal and as a result, like Anfal, it belongs to the Holy Prophet (PBUH) and reaches his successor, Imam Masoom (AS), and in fact, it is the financial support of religious rule. " Faie" in the seventh verse has the same meaning as " Faie" in the sixth verse and the seventh verse describes the uses of " Faie". The eighth and ninth verses are also turned to the seventh verse and are the total usage of " Faie".

Hope is one of the greatest divine blessings and motivates man to achieve his desires and aspirations.  Hope also brings vitality to life and growth that is accompanied by awareness, and hope guarantees the evolution and progress of human societies. In the Holy Qur'an, there are instructions for creating hope, and paying attention to them helps to strengthen and enrich hope. The present study has categorized the teachings of the Qur'an about hope in a descriptive-analytical manner using Quranic verses and has analyzed and studied them based on the thoughts of Javadi Amoli and Allameh Tabatabai. The results show that believing in the oneness of God, resurrection, prophecy and the appearance of the savior of the apocalypse are among the epistemological strategies of the Qur'an for creating hope in human beings. The Holy Qur'an also enumerates factors such as remembrance of God, repentance, migration and jihad, and patience in order to instill hope in a person in the field of behavior.

The theory of non-distortion of the Holy Quran is approved by Shiite and Sunni scholars. And the claim of distorting the Qur'an by the enemies of Islam to damage the field of the Holy Qur'an has always been raised, so it is necessary to address it. One of the doubts raised by religious thinkers, including Abdul Karim Soroush, is the argument that the words of the Qur'an are human. In his discussions, he considers the meanings of the Qur'an from God Almighty, and the words of the Qur'an from the Prophet (peace and blessings of Allaah be upon him). The result of this doubt is the existence of errors and mistakes in the Qur'an and finally the promise to distort the Qur'an.There is a lot of evidence in the Holy Quran for issuing the meanings and words of the Quran from God Almighty. For example, juxtaposing the words of revelation and human speech, insisting on using the interpretation of "this Qur'an", mentioning the Qur'an as "speech", .... On the other hand, the source of these problems is the lack of understanding of how the Qur'an was revealed, and that the revelation of the Qur'an is not in the form of "Tajafi" meaning digging from somewhere and adding to a place, but in the form of "manifestation" meaning emergence. In this research, we will answer these problems according to the views and opinions of Ayatollah Javadi Amoli.

One of the verses that indicate the obligation to love the Ahl al-Bayt (AS) is verse 23 of the Shura. In the present study, by analytical-comparative method, focusing on four interpretations: Al-Tebyan, Al-Mizan, Al-Tahrir wa Al-Tanwir, and Al-Kashaf, the mentioned verse is examined and the meaning of "Mawadat fi al-Qorba" is expressed. The results show that according to the interpretations of Al-Mizan, Al-Tibyan, and Al-Kashaf, according to the evidences in the verse, including exceptions and successive narrations following the interpretation of the verse, the meaning of "Mawadat fi al-Qorba" means friendliness and friendship with the Ahl al-Bayt of the Prophet (PBUH). And this meaning agrees with the internal and external evidences in the verse. Tafsir al-Tahrir and al-Tanwir have considered proximity to mean closeness in the Quraysh lineage, which, of course, does not agree with internal evidences (words and appearance of the verse) as well as external evidences (correct narrations indicating friendship with the Ahl al-Bayt (AS)).