پژوهشنامه معارف قرآنی
پیاپی 3 (زمستان 1389)

A large number of Quran’s rules and directives are concerned with the mutual rights and responsibilities of the couples. These guidelines are of great importance with regard to the incompatibility or disputes between the couples and the issue of “noshouz” or infidelity of a wife. Proponents of women’s rights criticize the guidelines of Quran regarding noshouz. However, careful scrutiny of Quran’s verses and interpretations reveals that the aim and philosophy of Quran’s guidelines are not to underestimate woman’s value, but rather to improve, consolidate, and reinforce the foundations of the family. This is especially true given that such rules are to be executed in very rare situations and usually accompanied by lenience, and the societies which have opted to pursue other solutions have not proven to be successful.

Burhan-e Seddighin (the demonstration of the righteous) is a good sample of the philosophical questions. The analysis of its metamorphosis and development represents the profound thoughts of the Muslim philosophers in innovating and offering a subtle criterion for this argument and getting closer to the religious injunctions or "God must beknown by God"; Buhran-e Seddighin. Avicenna’s attempts were based on developing an argument according to the principles of ontology for not being in need of the principals of cosmology. Mulla Sadra holds that the arguments of Avicenna is not merely based on the principles of ontology since he has also taken advantage of spiritualism. The arguments of Sheikh e- Eshragh are based on the principles of cosmology while the argumentsof Ibne Arrabi’s followers are according to the mystical contemplation of unity. Mulla Sadra’s attempts have failed in giving a demonstration only based on the principles of ontology because his thought framework was limited to thinking about existence-essence; ontological thoughts. Allameh Tabataba’i has refuted this thought style or framework by setting up his demonstration of the righteous not according to the principles of ontology or cosmology but establishing it merely based on the rejection of the complaints and approval of the fundamental of the truth.

Islam is founded upon being an international and the final religion. These two foundations require the preparation of the groundwork for achieving these goals. To this end, one of the important measures is that even after revelation and prophethood culminate; successors to the Noble Prophet(s) must exist. These successors clarify the divine scripture and the eternal miracle of the Final Prophet and are the leaders of the human. The progeny of the Prophet has been introduced by the Prophet himself asQuran’s justice and one of the two wings needed to achieve the aforementioned goals. Despite the emphasis of Quran and efforts of the prophet for clarifying the issue of succession, it was deviated from its course due to the conspiracy organized during the beginning stages of Islam. The political and theological debates about imamate became intense and full of dispute. These differences of opinion caused irreparable harmto the Islamic nation and deviated Islam from its main course. In the contemporary world, 14 centuries after the final divine religion was presented, the Islamic nation has been split into 72 sects due to such disputes. Therefore, the necessity for the existence of an Imam and Islamic unity revolve around a unified concept.

Beauty and art, specifically religious art is one of the most brilliant and mysterious aspect of human culture and a distinguished symbol of Islamic culture and civilization also the best method to introduce religion, religious culture, spiritual wisdom, theosophy, and represent the biography of the prophets to the contemporary human. This is the factwhich should be considered in religious research and theology. From religious perspectives, aesthetics and art are important means for introducing the characteristics of the Islam prophet (Upon whom be peace) to the world. Art and beauty are not limited to the apparent beauty and the beauty of the nature, further it has an inner sight since it enjoys the divine quality and has two aspects: one in nature which covers all themanifestations of the nature like a beautiful garment and the other is the beauty essence, substance, or the mystical beauty; the inner aspect of art. Knowing different religions and the dignified divine prophets is through both the outward appearance and the imaginary or spiritual beauty. This study is aimed at representing the religious or divine knowledge. In addition, it provides more information as to the appearance of the holyprophet through beauty and art perspectives, art embodiment, and the architecture of the breast of Islam.

Prayer has constantly cast a shadow on human life throughout the history and has enjoyed such extensiveness that involves both the believers and the pagans. Investigation and analysis of its common and different aspects against words such as worship, call, question, and invitation and explanation of its relationship with affairs such as fate and destiny, innate nature and authority of human, and depicting its position in the system of existence result in the proper function and timely expectation beingrevealed in the system of human life. This study sets out to investigate the terminological and literal meaning of prayer and examine its relationship with words such as invitation, call, innate nature, and worship. Finally, it has considered the domain of prayer as the main cause of the cause chain.

There are various ideas and definitions on "globalization" and any of the scholars have looked at this issue from a specific perspective, have had either a positive or a negative attitude. The analysis of these ideas and definitions has indicated that there exists a gap as to the perspective of Qur’an on this concept; whether Qur’an has made any references to it or as it is claimed by the westerners it has emerged as a result of their novel innovation. Therefore, the researcher intended to resolve this question with reference to Qur’an and other interpretative resources in a descriptive and analytical manner. Results have revealed that Qur’an expressed the idea of globalization over fourteen centuries ago and provided a definition too different from the westerners and has explicitly referred to this concept in various verses. These verses can be presented inthree forms as objectives, readers, and general concepts.

Revelation literally means sign, inscription, hidden language, etc, or anything suggested to anyone in any way possible and according to lexicographers, hidden transfer is a common feature among all these terms. It seems that speed is not the equivalent meaning for revelation. The term revelation and the other words derived from it have been used for more than 70 times in Quran, where all cases involve the meaning of hidden transfer. From the semantic point of view, the term revelation in Quran practically means Divine Foreordination and Decree of God in the universe (Fussilat/ 12, al-Zilzal/5-6), and innate guidance. Prophetic revelation is the most prominent type of revelation used in Quran. In the verse 51 of Counsel, revelation in its proper meaning is drawn from prophetic relation. The exact definition of revelation requires prophetic experience in deed, so other people are unable to perceive its real meaning. Generally, revelation involves a special relationship between God and the prophets through some ways referred to in Quran verses (angel, direct, explicit and in the spoken or written form, etc.). Revelation in these terms is beyond the common knowledge of human beings (intuition, reason, and mystic experience), requires inerrancy of prophecy and is unique, so hidden hearing of Imams is not considered to be revelation in idiomatic terms. This concept has also been used in Quran. The comprehensive meaning of revelation is “hidden suggestion”. The prophetic revelation in Quran is distinct from its literal meaning in specific terms and in generalterms, it is also distinguished from other usages.