نشریه مطالعات فقه اسلامی و مبانی حقوق
پیاپی 26 (تابستان 1392)

This article is about to study and criticize the doubt that says “the examples of the Quran are not enlightening” which was introduced by some obstinate orientalists of the Quran and some Muslim intellectuals whom were under their influences. In this article, the author talks about the concept of examples and its benefits, importance and different types of it, different viewpoints about it and the critique of the opinion that Quran’s examples are not enlightening. He answers the doubt with reasons from the Quran’s text and from other sources, meanwhile he expresses reasons and evidence from wise examples of the Quran to proof that the Quran is enlightening and it describes the real universe in its propositions and sentences. Having enlightenment examples in the Holy Quran is the result of this expression.

The insight, which means consciousness and it is one of the divine essence names, has been used many times in the Holy Quran. The insight exactly is the force that differentiate advantages from disadvantages or it is the heart’s force that has been affected by the light of God that and it is the tool for recognizing the truth objects per jurisconsultants opinion. Some of the great scholars describe insight as the essence of humanity of mankind or the rescue road for the Muslim countries. The Holy Quran considers the contemplation in the sky and the earth, purity from sins and from inward and outward impurities, faith, having vivid and bright ears and eyes and the readiness for acceptance of the truth as the elements of insight.Deep thinking in the Quran, as it being the legislative tool of God, and contemplation in its genetic verses and … are some other tools for acquiring insight as well. Modesty, humbleness, certainty, consciousness, vigilance, friendship of God and the acceptance of divine warnings are considered as signs of insight. As ignorance, spirit of hypocrisy, harshness, arrogance and the acceptance of satanic leaders’ leaderships are considered as barriers of insight.The insight’s importance is irrefutable. The insight does not equal literacy. Realizing the differences is one of the signs of social insight. And imprudence is the factor of crisis in the history of Islam. Recognizing the intellectual, political, era and historical differences is hard but it is something that has to be done.

One of the main and the most important topics that has been explored and discussed in the Holy Quran as well as the Islamic text and philosophical text is the “Nature” of human. It is important because the identity and value of human depends on it and human’s spiritual and heavenly dimensions is valuable and precious only when it is an instance of the human’s nature. Therefore if the nature of human does not get recognized and its existential dimensions do not get identified, then mankind will not be able to reach the picks of perfection and acquire spiritual success. As per sayings of the Holy prophet of Islam (S. A. W): “مَن عَرَفَ نَفسَه فَقَد عَرَفَ رَبَّه” (Whoever recognized his true inner self will recognize his god). Because of this reason, human’s nature has a special place in Islamic science and culture, so that the Holy Quran and infallible Imams’ (peace be upon them all) narratives, all of them, have mentioned it as one of the principles of the Islamic world-view (ontology). The Muslim scholars, inspired by the Quran and the narratives, have been studying the nature in the Islamic commentary, theology and moral books and they have been citing it. Nature’s theory has been gaining a lot more attention in the contemporary era due to creation of new topics in the Islamic fields and it has taken a special place for itself in the works of the two famous Muslim scholars: Allameh Tabatabaei and Shaid (martyr) Motahhari (God’s blessing be upon them). This is so that one could say this topic has been reflected in all volumes of the Almizan commentary book, and Master Motahhari has specified separate topics regarding this, which some of them have been published in the book named “Nature”. The concept of nature, its existential dimension in human, its attributes and its strengthening ways along with the ups and downs of it in the human and … with a Quranic, narrative, philosophical and psychological approach has been discussed in this paper in order for it to be a small step towards understanding the most unknown creature named “human”.

In the commentary of Majma’ al-Bayan an impressive concern has been put in to “readings” of the Quran and it covers more than the seven common readings. It is so that citation of companion’s readings and rare readings are usual in this book.The Shaykh Tabarsi predominantly prefers and takes the Haf’s narrative from Asim as principle over other readings while being at the judgment stand between different readings. But in some cases, he prefers “Abu Bakr Sha’aba ibn Ayash’s” Narrative from Asim Over “Hafs’s” Narrative.This paper has studied the preference of choosing the readings of Asim per narrative of Abu Bakr Sha’aba ibn Ayash over the other narrator’s narrative of Asim, meaning Hafs, in the Majma’ al-Bayan commentary book.

Shahid Motahhari has mentioned “Quran’s Language Recognition” topic in his “Ashnayee Ba Quran” book, first volume, and he talks about it in details over there. The Quran talks with various languages per his viewpoint because the Quran addresses the human and human has various dimensions. Therefore the Quran has to talk with him according to his characteristics in order to train him. Sometimes the addressee of the Quran is human’s mind and reason. Here it talks with logic and reasoning per Shahid Motahhari’s sayings. It is so that many of the Quran verses constantly invites for thinking, reasoning, reflecting, contemplating and similar examples. These groups of verses intend to look after human’s thinking and thought growth. For example inviting to think about the creation of the earth and the sky can be interpreted in this manner: “إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لِّأُوْلِي الألْبَابِ”; Indeed in the creation of the heavens and the earth and the alternation of night and day, there are signs for those who possess intellects. Inviting to think deeply of the Quran itself and realizing its unity is also a factor of mind’s growth and it is a ground base for faith to the Quran and the Islam: “أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفا كَثِيرا” Do they not contemplate the Quran? Had it been from] someone [other than Allah, they would have surely found much discrepancy in it. Understanding that not having discrepancy in the Quran is the reason for it being revelatory is achieved by thinking deeply and contemplating and it is not achievable by feelings or experiment or any other reasons. Sometimes the Quran addressee is human’s heart and it wants to talk with it and transform it. Shahid Motahhari has written in this manner that: The Quran beside its reasoning language has another language as well which it addresses the heart rather than the mind and this second language is called the language of feeling. The great deep feeling that exist in human and it is his connection with the absolute being is called “Heart”. He describes heart’s language as the language of human’s nature. He says one of the highest transcendental feelings of any human is his religious feelings and his god seeking nature. The Quran deals with this honored feeling and want to capture it. If the human’s heart gets taken, then not only his mind and thoughts but rather his entire being will get affected. Therefore in order to explain the language of the Quran, it is not possible to talk about one language, but rather the Quran has many languages with different tones and dialogs which this has been emphasized in Shahid Motahhari’s works. Accordingly it could be said: per Shahid motahhari’s idea, the Quran has a compound language with various aspects that will talk according to its audience so that none of them, whether scientist, philosopher, average or below average, would not feel needless of the Quran. This language does not belong to a specific kind or race but rather it is a language with different recitative aspects that some of them were pointed out. Contemplating in verses, narratives, old and new commentary books will also show that the Quran has different aspects in describing its contents and it uses different methods and languages in explaining the divine teachings.

One of the most important topics of pedagogy studies is talking about its factors. Among these factors, the environmental factor has special place which psychology and pedagogy studies talks about it in details. Because the Holy Quran is the most important Islamic training tool and source and it has been deeply tied with pedagogy, this article tries to analyze the new findings of psychology and pedagogy studies from this holy book’s viewpoint. This article talks about definition of environment and training, then it talks about types of environment and the amount of their effects on the child and then it talks about methods of environmental improvement from the Quran’s viewpoint.

Main reason for this paper is to study the emphasis of the Quran on blossom of the philosophical and scientific foundations in upbringing. This paper has used library sources as well as the internet resources with the opinion of the critics and it has analyzed its data. Since the Holy Quran is the everlasting light for guiding the mankind and it is God’s words manifestation, then it is a just directive that has been showing the human, his life principles and duties from beginning to an end. All of the instructions and rules of this holy book are based on reason and logic. If other holy scriptures are for a specific time or specific group of people, the Quran has been sent down for everybody in all times and all places until the Day of Judgment and it has appropriate instructions for every topic including upbringing.Without upbringing, reaching the true humanity of mankind is impossible. With this description, what is important is to have an accurate and comprehensive upbringing and training. Because a failure on any dimensions of upbringing will result in an incomplete nurture and sometimes in a bad nourishment that will result in oppression, petrification, assault, privacy violations and exiting the green line of humanity and desecration of the most holy creature of the universe. With hopes that human will be raised and trained as a perfect human who will have the dignity of humanity and could be the successor of god by observance of principles and standards of the Holy Quran and following the divine commands.

The Islam has special value for management and guiding the society. And it has special effort for human society specially the faith community that has been based on doctrine and teachings of monotheism. This effort naturally requires management and guidance. The society is a combination of people and groups that will form unify coherent whole. The important key element that forms the coherences and unity of the society is the element of thought and thinking that people or groups of the society have about different issues. The public thinking, as predominant thought of the society, usually is known as the common value among them that sometimes management groups have to shine it from doubts’ rusts and sometimes they have to induct some concepts and ideas to it so that in one word, it could put effort on guiding and managing the public’s thinking. Following “slowly” and “toleration” principles along with gaining the attention of the public are the two major approaches for public thinking management. Due to the great effect of the public thinking as a social force on both attitudes and actions of people, the Holy Quran, while having great concerns about the society and the public section, definitely has some blessings regard to this great social force and stimulus.