نشریه الاهیات قرآنی
پیاپی 19 (پاییز و زمستان 1402)

After the Qur'an, the hadiths of the Prophet of Islam (pbuh) and Shiite imams (pbuh) have been the guiding lights of humanity. Hadith, like the Qur'an, has various dimensions and many aspects, and it is strong and similar, absolute and binding, general and specific, etc. All these aspects are examined in the three areas of hadith interpretation, hadith criticism, and news dispute resolution. Throughout history, Hadith commentators have used various methods to explain Hadith, the most important of which is using the verses of the Holy Quran. In the meantime, Imam Khomeini as a comprehensive jurist in the fields of intellectual and narrative sciences, jurisprudence and principles, mysticism, philosophy and hadith, has left such a view in his written works.
This research, with a descriptive-analytical method and a library method with the tool of indexing, examines the method of Imam Khomeini in explaining hadiths by using the verses of the Holy Quran in the book Explanation of Forty Hadiths. Expressing the thoughts of Imam Khomeini's knowledge of the Qur'an based on focusing on the problem of understanding the Qur'an from the Imam's point of view and drawing its various dimensions is one of the main goals of this research. Imam Khomeini's method of using Quranic verses in the narrations is a bright light for writers, religious thinkers and hadith scholars. The findings of the research show that the total number of verses used in the narration of forty hadiths is about 140 verses, which are sometimes repetitive. Among these, 76 verses are used to refer to the Qur'an, 30 verses are used to argue with the Qur'an, 6 verses are used as examples and allegories, and 5 verses are used to express examples.

The real manager of the world is only the great God and no creature can act without God's command. This is the fact that in many verses of the Holy Quran, he has spoken about the duties and roles of angels in managing human affairs. The purpose of this article is to investigate the role of angels in the planning of the world from the perspective of Ayatollah Javadi Amoli. The main question of this research is what is the existence of angels and what role does it play in human affairs?
 The research method is descriptive-analytical. Based on the opinions of Javadi Amoli, this research aims to provide a clear picture of the existence of angels and how they play a role in the planning of human affairs from the perspective of the Holy Quran. The findings of the research indicate that; Angels are unmarried and innocent beings who are responsible for divine duties. Also, they are the bearers of the throne and the glorifiers around the divine throne, for whom God has assigned duties and responsibilities in this world and the hereafter. Among these responsibilities are: conveying revelations, recording and recording human actions, supernatural aid, taking care of servants' affairs, giving good news of angels to dying people, collecting souls, interceding for angels in the world of the hereafter, and greeting and salutations of angels to believers.

One of the bases of belief raised among Muslim commentators and scholars is the issue of infallibility of prophets. The problematic appearance of some verses of the Holy Quran shows that they are incompatible with this basis. Among the most important of these verses are the verses that mention the words "oppression" and "forgiveness" about some prophets.
The question is, considering the basis of belief in the infallibility of the prophets, what is the interpretive solution for explaining and interpreting such verses? And how can this interpretation be shown in the translation of the verses?
Translations of the Qur'an have often translated such verses without paying attention to the interpretation and based solely on the idiomatic meaning of the words, which in most cases, in addition to failing to solve the problem of the verse, have also added to its difficulty.
These verses are mentioned about God's great prophet Adam (pbuh), Prophet Moses (pbuh) and Prophet Yunus (pbuh) in the Quran, which has been tried in this article in an analytical-descriptive way, ignoring the term "oppression" and "Forgiveness" and by referring to the roots of the words and also considering the space of these verses, a translation is presented that is in accordance with the principles of the infallibility of the prophets.
The result of this research is that one of the most important solutions to solve the problem of some verses is to refer to the lexical meaning of the words, which will be very important in the correct interpretation and translation of the verses.

Future -oriented understanding of Holy Quran or any other divine text can be defined understanding of it, outside the context and time of its revelation. This understanding and how it is formed inside a person is very important. Understanding is mostly defined within an extra-religious approach and is synonymous with hermeneutics, while interpretation is mostly done within intra-religious approach and proceeds based on theological presuppositions. The purpose of this article is to investigate the role of these two approaches as how they can affect understanding of revelation texts. The main question of the research is: What is the role of different perspectives of understanding the texts on the understanding of the revealed texts, including the Holy Quran?
The research method is content analysis of texts related to the research problem. First, the schools of understanding of texts have been examined in three stages of ancient hermeneutics, middle hermeneutics and late hermeneutics. Although the origins and concerns of various schools of thought have been originated from Bible, we can find traces of similarities between some futures –oriented understandings of the Holy Qur'an with the ancient hermeneutic school, in which the text still has considerable weight. In middle hermeneutics and with the formation of the Renaissance and the changes that have occurred in the perception of human, this is human as he to derivate what the author intended in his text.
In philosophical hermeneutics, people enter into a conversation with the text based on their concerns, presuppositions, and preconceptions. Since the existence of human beings can change during their lifetime, in practice it should be said that it is impossible to imagine a future-oriented understanding from the text of revelation. Or that it should be defined in the present tense, which is different from person to person and even during that time for that person. Therefore, the future-oriented understanding of the Holy Quran will be a function of the time and conditions in which man is located, and it seems that this way of understanding is not compatible with the immortality of the teachings of the Quran.

One of the problems and questions that is usually raised about the guidance and misguidance of man is that man does not have any authority or role in his guidance and destiny, and Almighty God guides or misleads whoever He wants.  This question that has been used by some Qur'an’s verses, can be dispelled by evidences in these verses as well as other verses that exists in the Quran which is related with the concept of guidance and misguidance with anthropological factors.
Based on this, the purpose of this article is to explain the anthropological factors of guidance and misguidance in order to answer the question that whether or not God has forced man on the path of guidance and misguidance. 
This research is a descriptive and analytical study based on related workes. According to the verses of the Qur'an, faith, God's satisfaction, jihad and repentance are the anthropological factors of guidance and, disbelief, injustice, transgression and lying are the anthropological factors of misguidance. 
According to these types of verses, even though other factors such as God's will are involved in guiding and misleading human, however, the final realization of these two things depends on his own free will.  Based on this, from the beginning, man chooses one of the factors of guidance or misguidance, such as faith or unbelief, and then the rest of his guidance and misguidance are realized by the same factors.  Therefore, man's final guidance and misguidance is affected by his own free will, and the role of other factors such as God's will is an introduction for man's guidance and misguidance.

Afali monotheism is one of the branches of theoretical monotheism, whose branches include monotheism in creation, lordship, wealth, sovereignty, and ownership.
Since each of these branches, especially monotheism in creation, is related to human free will, in explaining the relationship between monotheism of actions and human free will, Ash'areh do not consider man to be a free-willed being by referring to the verses indicating the generality of God's actions. Mu'tazila accept the monotheism of verbs, but they do not consider the optional actions of man to be God's actions and only attribute them to man himself. Following the Ahl al-Bayt (Aal), the Imami Shiites consider both views to be incorrect and hold to a third view called the theory of Amron Bayn Al-amreyn, which is free from the negative consequences of the other two views.

As the last and most complete divine book, the Qur'an contains precise and comprehensive cultural components and patterns for the education and guidance of humans. This research has analyzed the components and cultural patterns of the Quran. The author has used descriptive and library research methods to explain the discussion.
The findings indicate that the components are located in the three areas of beliefs, values and behavior; The basic beliefs are faith in the origin and resurrection, the mission of the prophets, the holy books, angels and the unseen; Values are located in the four axes of ethics, education, justice and jihad, and in the field of behavior, obligatory Shariah tasks are centered. Also, the cultural models in the Quranic logic, the first prophets, the Holy Prophet, Noah, Abraham, Moses and Jesus, and the aspects of their role models have been described and explained. Undoubtedly, the calculation of these components and patterns, while the numerous capabilities and unique characteristics of Islamic culture, authenticity and authenticity, the ability to build civilization, the superiority of this culture over other cultures, its adaptation to all human needs and the achievement of human beings to true happiness in all dimensions. depicts, it can be introduced to other schools as an authentic and real model.