مجله مطالعات علوم قرآن
سال چهارم شماره 4 (پیاپی 14، زمستان 1401)

Since miracles are considered as a way to prove prophethood from the point of view of religious people, proving the inability of human beings to create something like the Qur'an is a reason for the divinity of the Qur'an and a reason for the validity of the claim of the Holy Prophet prophethood. The inability of human beings to create something like the Qur'an proves the claim of prophethood of the Prophet if its implication is accepted as the validity of the claim of its creator. The proof of this implication is based on the rational explanation of goodness and badness, and after believing and confessing the existence of Allah, the Almighty, the Wise and the All-Knowing. In this article, this issue has been examined via a descriptive, analytical and library method and according to the rules of "obligation of grace", "ugliness of exaggeration with ignorance" and "refusal to violate the intention" of Allah. The result of the present article is the proof of the rational and logical reason for human inability to create the Qur'an indicates its divinity.

Hermeneutics is a new and complicated science to understand the text, which also includes religious texts. The Qur'an, which is the word of God, its text is considered as a divine message. Therefore, one of the basic issues in the field of interpretation of the Qur'anic text is the problem of understanding the Qur'anic messages. Discovering the meaning and better understanding of the meaning of the Qur'anic verses depends on the principled and logical use of hermeneutic after a fair critique and examination of this science. The approach of the present article is to extract Qur'anic hermeneutics by using the methods and applying the rules of hermeneutic understanding using Quranic propositions. Therefore, the article seeks to explain the verses that refer to topics and issues related to hermeneutic, and analyzes the rules and mechanisms that the verses and propositions of the Qur'an themselves have presented to gain an understanding of the meaning of the verses of the Qur'an in order to present a new form and method in understanding and interpreting the Qur'an. The present study is fundamental in terms of its type of problem and has examined hermeneutic verses through a descriptive-analytical method. This article aims to follow and adapt the Qur'anic propositions related to the rules of understanding the Qur'an with some principles of hermeneutics, which do not conflict with the principles and methods of understanding the Qur'an, Finally, this article extracts and explains the Qur'anic hermeneutics, which refers to the verses related to the rules of understanding the text of the Qur'an

The recitation of Hafs by 'Asim is one of the seven common recitations in the Islamic world, which has become a popular recitation in most Islamic societies during the last few centuries, and the copies of the Qur'an are published based on it. Some have questioned the authenticity of 'Asim and Hafs and claimed that this recitation cannot be the Qur'an revealed by Allah to the Holy Prophet. In this study, we introduce 'Asim and describe his Rijal (a branch of hadith sciences that discusses the qualities of the hadith transmitters, especially their reliability in hadith transmission) personality through a descriptive-analytical method, and we can see that only a few cases of 'Asim's shortcomings have been mentioned in Shia and Sunni religious sources, which we rejected with reasons. Even on the assumption of accepting their validity, it can be seen that this small amount was not significant compared to this validity of Asim's confirmations. The maximum result it will give is that 'Asim did not focus on the field of hadith and was not recognized as a muhaddith, and this cannot cause any problems in his recitation.

The debate over the holy verse "Bismillah al-Rahman al-Rahim (In the Name of Allah, the Most Compassionate, the Most Merciful)" has always been considered among jurists and commentators, because apart from reciting the Holy Qur'an, the correctness of prayer depends on it. The different viewpoints about it is also strange to the extent that some do not consider it as part of the Qur'an and some consider it as part of all surahs. In this regard, there have been many narratives; Of course, some of them express the greatness of the verse and the virtues of Bismillah. According to the narratives and views of jurists and commentators, there is no doubt that this verse is part of Surah Hamd. Many Sunnis also believe this. However, there are different views between Shias and Sunnis regarding the fact that it is part of all surahs (except Surah Tawbah). Based on the viewpoints of most Shiite scholars, Bismillah is part of all surahs. Among the Shiite scholars, Ibn Junaid also believes that Bismillah is only part of Surah Hamd. Recently, some Shiite jurists have issued a fatwa similar to Ibn Junaid and do not consider it as part of all surahs. Considering the obvious impact of this issue in the rulings of prayer and some other acts of worship, which are partly in the form of doubt and cannot be cautioned, in this article, this claim was re-examined through a descriptive, analytical and library method and it turned out that contrary to the claim of frequency of narratives and the claim of consensus by some jurists, there is no decisive reason for this holy verse to be part of all the surahs

"Infallibility" means to be pure from any sin as well as error in receiving and communicating revelation, it is one of the special privileges and characteristics of the divine prophets and necessary for their mission, which is dealt with and paid attention to by many scholars and thinkers of different theological schools of thought due to its high importance. One of the issues that has raised many discussions is the verses of the Holy Qur'an that contain expressions of "confession of oppression" in the words of prophets such as Prophet Adam, Prophet Moses, and Prophet Jonah, and some people have concluded that divine prophets are infallible based on these verses. This study, via a descriptive and analytical method and in a comparative way, seeks to answer the question that what is meant by "oppression" and its acknowledgment from the point of view of Ayatollah Javadi Amoli and Fakhruddin Razi, and what is its relationship with the "infallibility" of the prophets? The findings of the research suggest that Ayatollah Javadi Amoli, as a representative of the Shia theological school of thought, proves "infallibility" for all the prophets, and he considers "oppression" to be based on its literal meaning, which means injustice, deficiency and deprivation, by referring to numerous arguments and evidence. However, Fakhruddin Razi, as a representative of theological school of thought in Ash'arism, in his analysis considers "infallibility" to be related to the period after prophethood and "oppression" to before prophethood

According to verse 60 of Surah Tawbah, one of the expenditures of zakat is "Ta'alif Qoloub (to attract the hearts of those who have been inclined towards Islam)". According to the hadiths and the lifestyles of the Fourteen Infallibles, the most important function and effect of zakat expenditure is to incline the hearts towards Islam and to stabilize weak-minded Muslims. This has caused some opponents to find fault, raise doubts, consider this share as a kind of financial greed, and bribe to buy faith and consider this as the Prophet's inability to present convincing and logical proofs to be the reason for legislating the share of "Ta'alif Qoloub". None of the articles that have been written about the share of "Ta'alif Qoloub" has analyzed the reasons for the legalization of Ta'alif Qoloub in Islam, and they have paid more attention to common jurisprudential issues and some political issues. In this regard, the necessity of discussing and answering this doubt is fully clarified. This article has analyzed and answered this doubt through the analytical-descriptive method and by referring to library sources and using the verses, narratives, and viewpoints of famous commentators. The distinguishing feature of this article from other articles written about the share of "Ta'alif Qoloub" is in addressing the criticism and answering the doubt. The finding suggests that paying this share is a kind of providing the context for hearing the message of Islam based on human's natural love for wealth

Social monotheism, in terms of its belief-social identity, has important functions in the philosophies of Mozaf to the sciences and as a result of their transformation, of which the philosophy of interpretation is one of them. The importance of discussing philosophy of interpretation is in the necessity of responding to newly emerging social doubts and the inadequacy of religious monotheism with its common concept in relation to these doubts, the frequency of social verses and the rule of the spirit of monotheism over the Qur'an. The present article, which aims to explain the function of social monotheism on the philosophy of this science with an analytical-argumentative approach, shows that the result of the social examination of monotheism is effective in better identifying God as the source of the Qur'an, and by inducing a social approach to God's attributes, including his knowledge, wisdom, creativity, and supervision, it will give a new social direction to the interpretation of the verses related to God's names and attributes. The correct understanding of the structure of society and the space of the time of revelation and the correct understanding of the verses related to that time, such as the concept of worship and the interpretation of the verses related to it, is the function of social monotheism in the foundations of the science of interpretation. Via the social examination of monotheism, a new logic is developed in the understanding of the produced verses and the realm of mediation of the Qur'anic verses, and the potential of this science is revealed in the authority of human sciences and the weakness of Sufi or liberal interpretations. Therefore, it is possible to suggest the trend of social interpretation focusing on social monotheism. Bringing the Qur'an to the public scene and interpreting it in line with the objective needs of the social life of the time and laying the groundwork for expanding the transcendental concept of Qur'anic monotheism in the body of life and turning the Qur'an into a way of social life based on the monotheistic verses are the changes that are created in interpretation