نشریه الدراسات القرآنیه المعاصره
پیاپی 3 (ربیع 1444)

The researcher can extract various theories in the educational field from the Holy Qur’an, which are concerned with the education of the individual and society, and he can also extract the Islamic premises and objectives of these theories. Raising the individual and the believing society within an integrated Islamic system. The main objective of this article is to find out the opinion of the Holy Qur’an on the issue of faith brotherhood, and to identify the foundations on which the theory is based, and the goals that it wants to reach. As brotherhood in faith is in itself a social and educational need, and a basic pillar of many social, political and economic theories in the believing society. The researcher can extract various theories in the educational field from the Holy Qur’an, which are concerned with the education of the individual and society, and he can also extract the Islamic premises and objectives of these theories. Raising the individual and the believing society within an integrated Islamic system. The main objective of this article is to find out the opinion of the Holy Qur’an on the issue of faith brotherhood, and to identify the foundations on which the theory is based, and the goals it wants to reach. As brotherhood in faith is in itself a social and educational need, and a basic pillar of many social, political and economic theories in the believing society. Objectives are the results expected to be achieved by doing the brotherhood of faith. It should be observed before the educational process, and therefore to know the curricula, and to coordinate between the educational activities involved in the educational process, and to find motivation, and more effectiveness, to reach the goal, and to obtain a criterion for diagnosing the success of the educational work, and to prepare the appropriate means.

Today, the jihad of clarification in the virtual space is considered one of the most important and effective defenses to deal with any distortion and distortion in the discourse and values ​​of the Islamic Revolution, which is what the Supreme Leader of the Islamic Revolution, Imam Khamenei, has said time and time again. Undoubtedly, the ever-increasing instantaneous expansion of enemy attacks against culture and values ​​in this space has become It is of doubly importance, since understanding Jihad al-Tabyeen without knowing its legal methods that Imam Khamenei emphasized. According to the Qur’anic foundations, it is impossible and incorrect. Therefore, this research aims to analyze the Qur’anic approaches in interpreting the jihad of manifestation in the virtual space using the descriptive and analytical approach, with an emphasis on the ideas of Imam Khamenei. The results of this research show that the most important Qur’anic approaches to the jihad of clarification are: wisdom, good admonition, better debate, evangelism and warning, reminding of blessings, giving insight and awareness, honoring personality, presenting role models, awakening conscience, analogy and representation, comparison, repetition with kindness, storytelling. And the question and answer.

There is a problem with the customary language of the Qur’anic discourse. Some of them said that it is a language of general custom that the general public understands, and some of them said that it is a language of a special custom that only the specialists and people of knowledge understand with the tools and sciences they possess that qualify them to understand it. He was engaged in it and did not decipher its symbols and signs except those who are firmly established in knowledge after God Almighty and what is meant by the people of the house, may God’s prayers be upon them. Arabic, its capacity and its potential because the Qur’an discourse came and named it or overpowered it, then we explained in the second chapterThe language of general custom and its features. We also showed the linguistic and Qur’an evidence of the strength and predominance of the Qur’an discourse over public discourse, and in the third chapter we explained the private customary language that only the specialists understand because of the sciences and tools that they have to help them understand it. And which concerns the people of the house, may God’s prayers be upon them, who are the translators of the Qur’an and its justice. We also talked about applications related to the customary language of the general and then private Qur’anic discourse and then more specifically from the private. What he possesses of knowledge and as much of what he possesses of knowledge is a commoner who understands Arabic He understands the clear evidences in his own language. As for the similarities and the verses of judgments, they are understood only by specialists, scholars and scholars. As for the special discourse from the private, it is understood by the reservoir of the knowledge of God and they are the people of the house, may God’s prayers be upon them. The method used in the research was descriptive and analytical and applied.

What has been learned from the Quranic verses is that the fulfillment of the covenant has a wide scope and includes within its many fields international obligations, and the widening of the circle of international obligations stems from the agreements in the two stages of implementation and limiting the breach of covenants. In the light of the Qur’anic verses, we see that the close interdependence between the arena of action and the ethical recommendations is what is required by divine wisdom to ensure the goodness of people to protect it from any harm. In this essay, using the method of legal interpretation, it was shown that fulfilling covenants and fulfilling international obligations is on the one hand an instinctive matter, and on the other hand, it is fixed as a Qur’anic value in the context of piety linked to this legal principle. just as the interpreters of the Holy Qur’an concluded that the ugliness of breaking covenants is considered an innate matter and fulfilling a covenant is a value by itself and we must always be just and fair. Interpreters through their understanding of the Quranic verses have shown that the value of justice in international legal relations proves the values of piety.

Divine success is an important matter in all aspects of the life of the individual and society, especially if success is related to repentance and repentance to God Almighty. Individuals who have succeeded in deputizing and repenting enjoy peace of mind and open-heartedness, and those who have not been successful in delegating and repenting for reasons that may be due to their despair and despair of God’s mercy, or for the sake of rancor on their hearts. They resort to persistence in committing sins, or they commit suicide. They thought that this would save them from the pain of their sins and the remorse of their conscience. The effect of repentance on society makes its members not unaware of death and of walking towards God Almighty. Their return to God prevents them From the length of hope in this worldly life, because the main goal of man's creation is to strive to reach perfection and to the eternal stable life in the world to come - and if man forgets this basic goal, then he has lost sight of the goal of his creation. And when death surprises him without preparation and without provisions, no apology will benefit him. The method chosen in this article is descriptive and analytical, and it took advantage of the office to collect information related to the research topic. And based on this title and score What the researcher reached is: The Holy Qur’an looks at the issue of leaving sins and mistakes as a social holistic issue on the one hand, and on the other hand, it is viewed as an individual issue, because the damages of sins, some of which are specific to the individual rather than society, and some of them pervade society. And if the individual abandons sins and mistakes, whether their damage pertains to him or pervades society, then the repentance to God Almighty has had its effect on him according to the perspective of the Holy Qur’an, otherwise it is not.

One of the biggest concerns and anxieties of theoreticians in humanities is finding an integrated educational system. Human philosophies, whether pragmatic, Marxist, capitalist, idealistic, or existential, competed in presenting their premises to devise an educational system. there is no doubt that the goal of the revelation of the Holy Qur’an is to educate man according to the best educational approach. And that is why we see that the interpreters of the Holy Qur’an try to present the educational theory of the Qur’an in different ways and according to their different methods of interpretation; some scholars tried to impose the human experience on the qur'anic verses at the price of Quranic text. Some other scholars have chosen the classic method, disregarding the new theories on humanity. In this essay, we have tried to shed the light on the method of objective interpretation and its impact on deriving the educational system from the Holy Qur’an, focusing  the vision of the martyr Muhammad Baqir al-Sadr, who established a method of subjective interpretation. This method unites the findings of human experience and what the Holy Qur’an proposed about deriving a comprehensive educational system based on Exploring an integrated theory and a comprehensive system of education according to Islam bases and principles in education.