مجله پژوهش های تعلیم و تربیت اسلامی
پیاپی 7 (بهار و تابستان 1390)

Holy Quran, with all its different and yet uncontradictory readings, beside Arabic grammar –which prescribes various rules and structures – have been the focus of attention of Islamic scholars from early Islamic days. And rarely an Arabic grammatical rule can be found that is not carrying the traces of Quranic readings. In the way of its elaboration, or a verse not taking the advantage of giving examples from Quran as a reference, testimony or proof. It is the clear why a great deal of Ayat (Quranic verse-lines) and their different readings have been the focus of Arabic grammarians, resulting in Quranic Exegesis books being full of grammatical(linguistic) reading in the way of inferring the meaning of the verses. But by all these reciprocal services or an interaction that has [historically] brought about a mutual relation between Arabic grammar and Quran, there remains yet one question to be answered: How can these relations be exactly defined and what are the different aspects of them. The Purpose of this study is to use library research to focus in different aspects of these kinds of interactions by relying on examples and proofs that would clarify the matter proposed an above. At the end the present researcher hopes this work to give suggestions for further studies through more elaborations on the issue.

This article is about to find the real source of the Noble Hadith (tradition) “Al- jar Soma dar” which has been called “Rabe’e” in the book “Tazkerat –ol- Ulia”. The article goes for analyzing the mystical and moral definition of the Hadith as well. By means of library checking and researching the sources of this hadith, it became vivid to mention that this Hadith” Al- jar Soma dar” belonged to Excellency Fatima (s.a) firmely. Due to suffocating atmosphere caused by the ruler of that time, Rabe’e repeated the Hdith so as to use its concept and her hermeneutic interpretation was “First God then Heaven”. Besides whenever she had time she moved herself gently from side to side.No matter what the Hadith is, you may have the chance to touch love of God.

The holy Koran, as an eternal fact, has been investigated from various perspectives by different scholar in different times. It seems that in the present time in which Islam has wrongly been introduced as the religion of "sword", and "terror", investigating the conversational models in Koran along with linking the "Koranic theories" with their modern applications can be a significant issue which can solve many complex deadlines in the choice (doubt) between "war" or "dialogue" in the new millennium. This article investigates the conversational models in the holy Koran considering their model and linguistic approach. Its main framework includes: A: The status of conversation in KoarnB: The moral and linguistic approach in Koranic conversations along with the emphasis on the link between the Koranic theories and their modern applications

The Holy Quran has described The Followers of Books in details. They are divided in two groups: benefactors and evildoers. God has constantly invited and encouraged them to the common basics of all holy religion like Unitarianism, abandon of idolatry paganism and worshiping each other. Their deviation factors are: wrong comments and paraphrases of afflatus, exaggeration and over statement in religion beliefs, perfidy, intentional truth concealing, jealousy and greed. With this deviations and paranoids, those involved atrocity and resist against afflatus and despite Christ’s announcement about the coming of the prophet after Himself, they reject and ultimately contradict that.

Holy Quran has chosen pictures language to express the means of guidance that has special subjects and kinds. This research is about the comparison of subjects and pictures in nabae sura. In this sura every subject is around resurrection, the most important subject. When a single kind, picture,, and textural picture connect to each other in a system that covering photographic communication the general picture and resurrection is organized as one of the branches and central picture named monotheism.

Undoubtedly, one of the Holy Qoran’s miracles is its rhetoric. And from all aspects, it may be found completely eloquent so that our holy prophet could use this miracle to prove himself. The Holy Koran is using oaths delicate and skillful. When Allah takes oath by more than one thing – such as Tin Sura – among which there are some relationships. And this relationship is between what swore by and what to prove over swearing. On the other hand, there is a relationship between swearing the oath in the beginning of a chapter and all the body content of that chapter. How Qoran uses the ways to oath in addition to its aims and functions in using it as well as its delicacy and beauty compared with how human being uses oath are completely different. Qoran’s oaths, in addition to confirmation, not only are a reason to prove what swears by but also lead us to the greatness and secrets of what swore by to prove something.

In the field of linguistics, the concept of parallelism refers to a kind of structural harmony or accordance in form, which is normally perceived by the reader or the listener. Parallelism is divided into grammatical and non-grammatical. The former includes parallelism on the level of sentences, phrases and words and the latter studies parallelism on the level of letter and meaning. Since parallelism creates a kind of harmony or music in language, it is obviously regarded as a device of aesthetics, and also because Quran text is a rich source of aesthetics, our aim in this research is to study different kinds of parallelism including phonetic, grammatical and lexical in Quran.

Imam Khomeini has his own special narrative about the world and human in the world. His narrative is based on the principle of the unity of God. He describes human sociopolitical life according to this notion. In other words he studies Anthropology along with cosmology. He believes that human has freedom to use his capabilities to develop himself toward a divine life. From his point of view ontologically human has a multi-dimensional nature that can use his mind and power of reason to distinguish the truth and know his interests in life. In the line of human evolution toward the good life his is subjected to the good and evil powers and must choose on of them based on his freedom.