پژوهش نامه تاویلات قرآنی
پیاپی 6 (بهار و تابستان 1400)

 One of the dangerous diseases that affects many civilizations and societies and can cause the downfall and destruction of societies is the welfare of the people, especially the officials. In a prosperous society, the spirit of self-sacrifice, jihad and martyrdom is very rare. If the element of convenience and welfare is injected into a person or a society, that person or society will gradually be drawn towards corruption and as a result ruin. On the other hand,it seems that the Qur'an also paid attention to this terrible creature and addressed it in different places. That is why it is important to pay attention to this issue. Since the effects of welfarism are more important than other aspects of the subject, this article, which dealt with the effects of welfarism in the Qur'an with a descriptive-analytical method, and reached the conclusion that humiliation and degradation, disobeying God's command, taking the correct view, rebellion , the fall of morals in society, oppression and rebellion, etc. are the effects of prosperity

In the common views of interpretation, which is very much influenced by hadiths, the phrase “ان تضل إحداهما فتذکر إحداهماالاخری” in the verse 282 of Surah al-Baqarah has been understood in such a way that the value of a woman's testimony is half of a man's. Also, a new translation has been suggested for “إحداهما الاخری”, which has a serious effect on our understanding of the verse. In this article, with the view of Qur'an as an exact, interconnected and trans-historical text, and by combining the traditional and modern methods of understanding Qur'an which are expressed in fourteen principles, the value of the testimony of men and women in Qur'an is compared and it is shown that the value of testimony of them is equal. In addition, by considering the purpose of the verses instead of their appearance, which the most important of them is expressed by the phrase “ذلکم اقسط عند الله واقوم للشهاده وادنی الا ترتابوا”, tries to reach the underlying meaning of Al-Baqarah: 282 and another verses of testimony.

The highest point was that of genius no more than a proper post, and that, according to the 79th, the master of the prophet of the Ukrainians was to rise on condition, while on the second, to bring to God any kind of God.how Mahmoud's place consists in an idea of Master Willie of the Koran, which, owing to the discovery of the guilty and sinful men, has been able to read, as in the popular pilgrimage of Rome, the Holy See of Providence.It is necessary to ask: how is Mahmoud's place in the Koran, and the Tsarevich Chistan.Hamdh the bearers return to God, or letters of genius; and how can there be any understanding between the Book of Revelation and the 2: 00 A. M.as for the sum of appetite, is it not a higher class of men or is it possible that others.Among the results of this inquiry, which, by virtue of powder, a bookcase, and the style of exhortation, and, based on verbal or mystical views, or on the estuary of Messalina.is that according to '79,' Congratulations,' The Prophet of the Ukrainians, ' and a live night, he won the high officials of Calengo and in this case, the whole of Hamdh, the bearers, in the mitre, the wrongs which are the erroneous, cannot be held responsible for this work of genius, and to which the doctrine of this church, as well as the fact that it is to be understood moreover, the favorite of the three

Interpretation is one of the terms of Quranic sciences that has been used for a long time in religious texts and Quranic sciences and various opinions and opinions have been expressed about this term. The commentators of the Holy Qur'an have expressed different views on the meaning of interpretation, which is important in understanding the Holy Qur'an and its truth. Among the commentators who have addressed this issue; Allameh Tabatabai and Allameh Javadi are Amoli.In this study, we make a comparative study of the views of Allameh Tabatabai and Allameh Javadi Amoli. Allameh Tabatabai believe; Interpretation is not like the meanings of words; Rather, it is a real truth to which the statements of the Holy Qur'an, such as the rules, wisdom, and sermons, are based, and all the verses of the Qur'an are interpreted, and the container for its appearance is on the Day of Resurrection. Allameh Javadi Amoli accepts his opinion about interpretation; But they firmly believe in science, they can achieve its truth to some extent in this world, and its full appearance is on the Day of Resurrection. This research deals with this issue in a descriptive-analytical method.

The knowledge of semantics in the Holy Qur'an has special applications that can be used to examine the vocabulary of the Holy Qur'an and show the miracles of this divine book. One of the most used concepts in the Holy Quran is the concept of hope, which is expressed in the Quran with words such as Amal, Lal, Asi, Raja, etc. This research aims to study the semantics of the word hope in the Qur'an by using the descriptive-analytical method, relying on companionship relationships Studies show that the current cognates of hope in the Qur'an include Yehdin, Tahjeed, Aqimwa, Atwa, Ata'iwa; Nominal companions are also mentioned for the concept of hope in the Holy Qur'an. Names such as Rahma, which express God's grace and human hope; No, which carries a positive charge about hope; The meeting of Allah conveys the concept that the meeting of God should be desired by those who hope; Aswah, which expresses patterns of hope, and repentance, through which man hopes for God's infinite mercy, are nominal concepts that accompany hope in the Qur'an. Mohsen, Qant and Saleh are considered to be companions of Omid in the Qur'an.

Light and darkness in the similar verses of the Qur'an are among the words that have been interpreted in many ways, and very complex mystical issues have been raised around these words. And the book Bayan-al-Sadah fi Maqamat-ul-Ibadah by Sultan Mohammad Gonabadi is one of the Shia interpretations, which gave a mystical interpretation of the words light and darkness to the taste of Shia. Based on the investigations, it can be said that light in this interpretation is interpreted as the unity of existence, soul, inner peace and religious leader; and darkness is interpreted as absolute absence, multiplicity, self-interests, lusts, limits and shortcomings. And contrary to the opinion of some commentators who consider God to be the owner of light and not light itself, based on this interpretation it can be said that God is both the essence of light and the owner of light, and is enlightening in relation to others. That is, light is both the truth of existence, which is the first right of the Supreme Being, and in its essence, it is without apparent cause and agent, and it is also an illuminant other than itself, of real and accidental types. And darkness is the absence of light, nature, limits and defects; which itself is hidden by nature and also hides other than itself, and this dignity is the nature of limits and absences that comes from the degradation of weakness. This research has been done by analyzing the qualitative content of the text.