نشریه قرآن، فرهنگ و تمدن
سال چهارم شماره 3 (پیاپی 13، پاییز 1402)

The central factor in mental tranquility is the remembrance of the Most High. In Surah Al-Ahzab, God says: "O you who have believed, remember Allah with much remembrance and exalt Him in the morning and the evening." (33:41-42). The message of these two verses is that worship and devotion lead to mental peace and assurance, preserving individuals from anxiety and distress. Another verse states: "Unquestionably, by the remembrance of Allah, hearts are assured." (Ar-Ra'd:28); this verse empowers humans in three aspects of nature, society, and the soul. This research aims to examine commonly used supplications, the stages and levels of remembrance, and the impact of remembrance on the culture of worship. The present study is qualitative and conducted using the seven-step Snyder synthesis approach and coding methods, including open and axial coding. The unit of analysis is the Quran and credible religious texts comprising supplications. The author designed a worksheet for the required information and, to ensure the coding process, utilized two evaluators for recoding. The results of the study and analysis identified the code of concepts related to the therapeutic recitation model. The most frequently mentioned supplications include prayers, seeking forgiveness, declaring the oneness of God, and Ayat al-Kursi. The heart stage of remembrance requires facilitating its stages and levels, utilizing commonly effective supplications, and having a significant impact. The levels of remembrance, in addition to reducing anxiety, contribute to enhancing the culture of worship and spiritual connection. Therefore, the therapeutic recitation model holds special significance

The Quran is the primary source of Islamic faith, providing extensive guidance for its followers in personal and social realms. Acknowledging the existence of diverse social classes, the Quran addresses or admonishes various groups in certain verses. The aristocracy is one of the significant social classes in any society, as its behavior can have both positive and negative impacts. The Quran mentions the term "Mala" 28 times, highlighting it as one of the key concepts of aristocracy. This research aims to employ a descriptive approach, utilizing library research and lexical analysis of the term "Mala." It seeks to understand how the Quran narrates the interaction of this group with the prophets' call and how Quranic scholars have interpreted this narrative throughout history. Findings highlight the influential role of Raghib Isfahani in promoting the commonly understood meaning of the term "Mala" among commentators and other lexicographers. Furthermore, by examining Quranic verses, one can gain insights into the social status of this group, their behavioral characteristics, and the attributes attributed to them in the Quran.

This research aims to reconstruct a media education model based on the educational principles of the Quran. Utilizing a qualitative research method grounded in the data-driven theory, including three stages of open, axial, and selective coding, along with employing the systematic approach of Strauss and Corbin, the study conducted seventeen in-depth, semi-structured interviews with experts in the fields of education and media until data saturation. Selected Quranic verses referring to the concept of education were extracted using the Shams Quran Explorer software, and the final interpretation of the model was developed based on the selected Quranic content. To ensure the validity of the model and its alignment with qualitative findings, the results were presented to ten experts in media education and Quranic exegesis. The study suggests the necessity of developing a media education model inspired by the ever-evolving role of media and the effectiveness of Quranic teachings in guiding various aspects of human life, including education. The practical redefinition proposed in this research provides a valuable contribution to the field of media education, aligning with Quranic educational principles and addressing contemporary needs.

The ascension of Shah Ismail Safavi (907-930 AH) and the establishment of the Safavid dynasty constitute one of the most significant events in Iranian history. Scholars of the Safavid era, particularly, have focused on this event, making it a pivotal aspect of Safavid historiography. The prevailing perspective shaping the reflection of this event in Safavid historiography is the presentation of a religious and doctrinal narrative. This approach, influenced by the religious outlook prevalent in Iranian historiography and the specific religious nature of the Safavids, underscores the use of Quranic verses as a central theme in Safavid historians' accounts of Shah Ismail's rise to power. The primary concern of this research is to investigate the role of Quranic verses in the Safavid historiographical narrative of Shah Ismail's ascension. The findings of the study indicate that the Quranic narrative of Safavid historians on Shah Ismail's rise is reflected in five components: legitimizing the rule, Quranic narrative of Ismail's victories, describing opponents, drawing parallels between Ismail's life and divine prophets, and ultimately justifying Ismail's often violent actions. Legitimizing the rule was the primary concern of Safavid historians and had two axes: legitimizing the entirety of Safavid rule and legitimizing the rule and actions of Shah Ismail. Safavid historians have endeavored to use Quranic verses in line with these objectives.

Various perspectives exist regarding the role of historical and cultural studies in understanding the Quran, particularly the legal verses. Scholars such as Nasr Hamed Abu Zayd and Mujtahid Shabestari argue that a proper understanding of these verses is rooted in the historical and cultural studies of the Quranic revelation era, emphasizing the need for cultural translation. On the contrary, Quranic scholars like Allameh Tabatabai and Ayatollah Jawadi Amoli believe that the Quran is self-sufficient and complete in its guidance. The aim of this research is to present a model that evaluates each legal verse as an input based on influential criteria in determining the dependency of understanding the verses on the cultural context of the Quranic revelation era. The output of the model categorizes the verse as either independent or dependent on cultural studies. Using a descriptive-analytical method, the perspectives and discussions of key researchers in this field were studied. The determining criteria were extracted, and the evaluation model was presented as a decision tree diagram, incorporating model elements and their relationships. The model provides the capability to assess the components governing legal verses, consisting of eight features or elements and four rules or relationships. Based on evaluating these eight features for the legal verse input, the model determines the output, indicating the dependency or independence of the verse on specialized cultural studies.

The necessity of actualizing the Quranic culture as a criterion in society requires a precise understanding of the Quran's critical perspective on popular culture and an approach to its cultural solutions. This research explores the Quran's confrontation with the antiquarianism present in contemporary culture and society. The study, employing both intra-textual and extra-textual methods, reveals the Quran's confrontation style in terms of the confrontation criteria. This includes alignment with rational, scientific, and religious criteria. In the structural dimension of confrontation, the research emphasizes identification, consequence assessment, legitimacy recognition, and substitution. Accordingly, the Quran positions itself against the ancient ignorant culture of "the community of ancestors," defining and outlining a rational scientific divine culture called the "nation of fathers" to expand the culture of monotheism. In summary, the Quran, in cultural critique, addresses a unified issue simultaneously in contemporary and historical societies, taking into account historical roots of the problem.