نشریه الدراسات القرآنیه المعاصره
پیاپی 5 (الخریف 1445)

One type of learning is exploratory learning in which the learner is the main focus. This method of learning, which has never been expressed in written form before, has caught the attention of many educationists. Exploratory learning is an issue in educational psychology. Special attention has been given to the teaching mentioned in the Holy Quran. This research was carried out using the analytical-descriptive method and thematic (interdisciplinary) inferential interpretation to explain exploratory learning methods. The research outcomes showed that different methods of this educational method have been used in the Holy Qur’an to teach monotheistic topics. In the exploratory learning theory of Jerome Bruner (an American psychologist), only the problematic or confusing and questioning situation is mentioned. However, many methods were mentioned in the Holy Qur’an and examples of them were given from the Holy Qur’an itself, such as: the method of asking questions, demonstration, comparisons, storytelling, and observation with thinking. In order to achieve exploratory learning, the trainer must use the above methods so that the trainee is compelled to think. As a result, learning becomes deeper and leads to creativity and innovation.

In our current era, Islamic countries often fall under the military, economic, cultural, and political dominance of global arrogance. Although the national currency in these systems may have a high financial value, the people and society in these countries lack cultural and political value. The leaders of those countries are intermediary slaves who could not even drink water let alone make decisions on important and major issues of running their country except with the permission of their masters. The question now is: What is the model that should be followed by the people of the colonial and oppressed society who have witnessed a deceptive image of the Western civilization in order to be liberated from the oppression of the autocratic States and how can they achieve success in this regard? This research is aimed to present an experimental model for the liberation of Islamic societies under autocratic control. In this research, an attempt is made to explore this issue from the perspective of the Holy Qur’an, relying on Qur’anic visions through a complex descriptive-analytical approach. And according to the foundations of Qur’anic thought of Imam Khamenei (May his authority be prolonged), who steered the turbulent ship of the Islamic Revolution in Iran for more than three decades during the most severe military storms, dangerous economic, political, and cultural hurricanes, and social waves to establish the greatest revolution based on the foundations of the teachings of the Holy Qur’an and achieved success in this field.

The human sciences, which include vast disciplines including social science, political science, economics, education, and other sciences, have generally been translated from the West to the East in the last hundred years and become very popular in Eastern academic institutions. Muslim thinkers have searched for the transformation, rebuilding, and localization of these sciences and the creation of Islamic humanities, especially the Qur’anic sciences. Ayatollah Muhammad Taqi Misbah Yazdi was interested in changing the foundations, goals, and principles of Islamic humanities. Likewise, Imam Khamenei proposed the theory of establishing the human sciences on the basis of the Holy Qur’an. Of course, some Muslim experts, such as Ayatollah Javadi Amuli and Dr. Golshani consider all sciences to be Islamic. It is obvious that each of these opinions has its foundations, reasons, and additional components. In this article, we will analyze these opinions in a descriptive and analytical manner, and sometimes we will criticize some of them.

This article aims to shed light on the new approach presented by Imam Khamenei on the concept of guardianship in the Holy Qur’an. The article adopts a descriptive and analytical approach to extract the basic pillars that underpin the concept of guardianship, and analyzes their relationships, to devise a practical system that contributes to achieving the material and moral progress that the Islamic nations aspire to. The article concluded that Imam Khamenei has presented a distinct and revolutionary proposal for the concept of guardianship. He starts from the Holy Qur’an, examines its verses and presents guardianship as a social necessity for all groups, peoples, and nations, far from the usual verbal frameworks. Guardianship is no longer a discussion specific to one of the Muslim sects, but rather a discussion related to the life of the entire Islamic nation. One of the features of his discussion is the study of guardianship in its social dimensions, as it deals with the study of a society that accepted guardianship instead of studying the behavior of the individual believer who accepted it. Society is either one that accepts the guardianship and its members enjoy the pleasure of accepting it, or the one that rejects it and its members become inmates of Hell. The most important feature of Imam Khamenei’s new approach to the concept of guardianship and its pillars is the introduction of two new elements into the depth of the discussion of guardianship: the masses and the enemy.  The guardianship therefore stands on three pillars - after it was limited to a bilateral relationship between the individual believer and the guardian-: unity of the home front, independence from the enemy, and connection with the guardian. Each of these three pillars has its own characteristics, requirements, and challenges, and they influence and affect each other. These three pillars can be considered the summary of the Qur’anic and social thought of Imam Khamenei.

From 1970s in Europe and generally in 19th century, the scholarly and critical research on the Qur’an has started. The central point of these studies is to make doubt on credibility of Islamic historical sources, as well as the systematic introduction of non-Islamic sources. These researches have witnessed so many ups and downs. At the 1990s and beginning of the third millennium, we saw a giant leap in researches about the Holy Quran, and as the authors of the book “The Historians’ Qur’an” (Le Coran des historiens) say: in recent years, weekly an essay about the Holy Quran is published. But care must be taken that these works had no particular methodology. In the following essay, we will discuss and criticize a theological book on the subject of the Holy Quran written by and American professor. He has discussed about the concept of Allah in the Holy Quran. According to the findings of this essay, often the aim of these kinds of researches about Islam is to preach Christianity and defame Islam. In the above mentioned book, the writer has accepted the authority of the Holy Quran but provide his own interpretation from it. This evangelical attempt is trying to weaken the identity and culture of Muslims, this is inhumane. We must nor exploit the religion for reaching to political and financial aims. Islams is against distortion of other religions. for having a good religious coexistence, we must respect to other religions and cultures.

The current study, with a descriptive and analytical approach, focusing on the theories of Imam Khamenei, is trying to explain the reason for new interpretation toward the "Thaghalein Hadith". In the past, the interpretation from this Hadith was jurisprudential but recently it becomes theological. According to this new approach, it is possible to clarify the true meaning of Ahl-Albeit (PBH) in the "purification verse". The interpretation of Imam Khamenei is similar to Imam Khomeini, Ayatollah Brojerdi and Sayed Sharaf al-Din Amoli. This approach is theological. In the contemporary era, the Shia scholars have decided to take a new approach for congruence in Islamic societies. The reason the in the past the Shia scholars did not interpret the Thaghalain Hadith theologically and did not explain the meaning of Ahl al-Bayt (peace be upon him) clearly was that the Abbasids were against Ahl al-Bayt. But now we can use this Hadith to invite all Islamic sects toward Ahl al-Bayt because almost all of the Muslims believe in them.

One of the important topics that has taken up a large part of critical studies of translation is the employment of relevant theories with the aim of clarifying the qualitative level of translation and the extent of its quality. Many theories have been proposed in this regard, including the theory of norms, which calls for the necessity of making a decisive decision in the translation process in light of a set of criteria. An effective target text criteria can be taken as a model for evaluation.This is what prompted us to conduct research to study the theory of criteria, to clarify its reality, and to demonstrate the possibility of employing it in the translation of the Holy Qur’an, especially the translation of “Fath al-Rahman Bi Tarjam al-Qur’an” by Waliullah Dahlavi. Some of them are more compatible with the culture of the target text than others.We chose this translation because it followed a specific methodology from the beginning, which in most cases does not go beyond the words of the Holy Qur’an and its grammatical rules, which there is no justification for anyone translating literally to skip, which called for the translator to draw broad lines for his translation inspired by the values ​​prevailing at that time in his cultural and social environment, which did not go beyond. parent text culture framework.This research followed a descriptive analytical approach and concluded with results, the most important of which is the possibility of employing norms theory in the Matricial Norms for translating Fath al-Rahman without its textual norms, and this is what will become clear throughout this article.

The article “Jinn,” written by Jacqueline Chabbi, is one of the articles in Brill Encyclopaedia of the Quran, which despite useful content, has some weaknesses. This research tries to analyze these weak points with a descriptive-analytical method, based on authentic Islamic sources, so that the doubts are identified and answered. Some of the shortcomings of this article include the author’s emphasis on the limitation of the power of jinns, considering “jinn” and “Satan ”to be equivalent, referring to ethnographic research to examine a Quranic category, weakness and ambiguity in describing the nature and function of jinns, the influence of the Quran from popular culture regarding jinns, and considering some verses of the Quran to be polemical, regardless of the nature of polemics in Muslim literature. This research shows that jinns are responsible beings, including both righteous and wicked, and are not equivalent to devils, but some are among them. Jinns have certain powers, one of which is the ascension to the heavens, which has faced restrictions after the Prophet’s mission for the interests of Islam. In addition, the Quran is not influenced by the culture of the time and it describes the realities about the devils. The nature of polemics in Muslim literature is different from what the author has in mind. Therefore, the author's influence from the Bible and other historical and cultural writings has caused her to present an incomplete and, in some cases, unrealistic and ambiguous description of the subject of “jinn.”