نشریه الدراسات القرآنیه المعاصره
پیاپی 2 (شتاء 1444)

We can consider for religion four main roles in ethical studies: the first: the role of religion in describing ethical concepts. The second: the role of religion in the credibility and reliability of moral values. The third: the role of religion in reaching and revealing the moral values. The Fourth: The role of religion in ensuring the application of moral values. In the field of the role of religion in reaching moral values, we must answer to an important question and that is: Is the only way to reach the moral values through religious teachings? Or does the reason also have the ability to discover the moral values? This research attempts to answer the above mentioned question in the light of the Quranic vision toward this question. The findings are as the following: The Ash'ari theologians do not see this role for reason, and consider that the only way to reach the moral values is the teachings of the religious law, and on the contrary, we see that the Imami, Mu'tazila, Maturidi, and Hanafi scholars, maintain that the reason has this authority to discover the moral values. This research, using the inferential -descriptive approach, has proven that the Holy Qur’an, through many verses, has emphasized the roles of reason in discovering the moral values.

This study deals with one of the important topics in Arabic literature due to its connection with the Holy Qur’an and the noble Prophet’s Sunnah, which is the effect of Qur’anic intertextuality in clarifying the meaning of “Manzelat Hadith”. We can call this process intertextuality in modern literature. In this phenomenon a certain topic will be enriched by other texts and incidents. It actually interconnects similar events. The “Manzelat Hadith” is interconnected with qur’anic events. For example, the story of the prophets, Aaron and Moses is similar to the story of the Holy prophet Muhammad and Imam Ali (PBH). In the Manzelat Haith, we saw that these two characters are both infallible and Imam Ali success the Holy Prophet, just like the prophet Moses and his brother, Aaron. We can infer from this intertextuality and allegory that our holy prophet Muhammad has used from Quranic stories in his speeches. Through this research, we are going to prove that Imam Ali was infallible and he was the successor of the Holy Prophet just like Aaron. The findings are as the following: Imam Ali (PBH) possess all the ranks of Aaron except he was not a prophet; in this Hadith we see no conditions. Imam Ali was the best after the Holy prophet. Likewise, Ali was the minister of the Prophet, his special assistant and supporter, and his partner in his leadership, because the Qur’an established all these positions for Aaron.

The comparative interpretation, which is one of the ways of dealing with the Qur’anic text in order to reach the serious intention of God Almighty, as much as human capacity, depends on several principles, rules and criteria.  The purpose is to close get a good interpretation. Among the most important of these criteria is: Recognizing the different views of interpreters in interpreting the Quranic text with its various types. It is very important to identify the criteria for treating these differences in order to find scientific reconciliation and remove dust and ambiguity from the light of divine words. This study achieved this goal by using the comparative analytical descriptive approach. The study concluded that the basic treatment for the difference of interpreters depends on knowing the reasons for the difference and dividing them in order to give each cause its own treatment. In the light of this study, the most important criteria for treating the disputes between the interpreters are: The first: the criteria in treating the difference in the basic causes in interpretive comparison. The second: the criteria in the treatment of disagreement in the technical (literary) reasons. The third: the criteria in the treatment of different approaches. Fourth: the criteria in the treatment of ideological and sectarian differences.

The main question of the research is What is the relationship between monotheism and politics in the Holy Qur’an? and the original hypothesis that politics in Islam emanates from the practical monotheism of God Almighty, and in particular on the monotheism in divinity. The main findings of this research is as the following: Islamic politics differs from Western politics in several ways, the most important of which is that politics in Islam is general and comprehensive and is not limited to state authorities, while politics in the West is specific to state authority. Another difference is that Islam stipulates in politics (reform) as a moral principle, unlike politics in the West, which is isolated from morality. Finally, Islam believes that the goal and purpose of politics is reform, unlike the West, which believes that the goal and purpose of politics is to reach to the power. The word (politics) did not mention in the Holy Qur’an, but it used some synonyms for politics, and what indicates it, such as: (ruling, king, caliphate, guardianship, rulers) and so on. the Holy Qur’an mentioned many political principles. The belief in monotheism has a major role in the political belief, and reflects a positive role on the work of politicians and the achievement of freedoms and equality among the nation. Monotheism is divided into three types, and what has to do with politics is practical monotheism, from which monotheism branches out in divinity and is divided into legislative monotheism and governance monotheism.

To understand the divine intent of the Qur’anic verses, it is necessary to pay attention to the exegetical narrations and narrations of the Ahl al-Bayt (PBH). However, the correct and accurate verification of these narrations depends on knowing their criteria that are necessary. The main issue in this essay is the statement and analysis of the most important problems and difficulties that surround the exegetical narratives. This research is done through a descriptive-analytical approach. Based on the results of the research, we can claim that the influence of Jewish and Christian teachings is clear in this kind of interpretations. the deletion of chains of narrations, and the forging the hadith are among the most important problems of exegetical narrations.

Demonstration is a new topic, which we did not come across in the essays or literature, and it is a new phenomenon. It occurs from time to time due to reasons that push for that. Hence, we sought to search for the legitimacy of the demonstrations in the first source of the Islamic religion, the Holy Qur’an, this book collects the basis of everything in existence. We can infer the legitimacy of demonstration from this verse of Surah Al-Tawbah: “nor do they tread any ground enraging the faithless”. Demonstration is a phenomenon that occurs from time to time during gatherings or marches of people in crowds. they roam in the streets of the city to express their protest or condemnation toward some issues in the society. Not all commentators referred to this meaning in the above verse. This inference from the above verse is new and we found it appropriate to link the phenomenon of the demonstrations with being in a place that would be a cause of angering the infidels, and we will explain how to infer demonstration from above verse.