KETAB-E-QAYYEM
Year:2012 | Volume:2 | Issue:5|Papers Count:6

Homeland is an issue that has been considered by nearly all human beings and it has been of importance and reverence in revealed religions especially in religion Islam. In Islamic thought there is a kind of advice to Muslims to love their homeland and it is said that the love in question is a natural tendency that Almighty God has formed His creatures in such a way to love their homeland.In Islam this tendency toward the place of birth of creatures has been considered. Accordingly it is said that human beings are not allowed to leave their homeland except in special conditions. According to Muslim thinkers to love your homeland is legitimate and it is shown by many verses and Hadiths. The present paper studies loving homeland in Islam.

The question of this paper is whether religious words such as prayer, purity, charity, fasting, Hajj and others that are used in verses of the Quran have been applied for the meanings that are used in Islam or these words was used for different meanings and after Islam their meanings were improved.As we may know there is a disagreement over this matter between Muslim thinkers and some believes that these words were free of any religious meaning before the inception of Islam. According to this view these words were literally used for meanings as prayer, purity and intention and it was just after Islam that their meanings were changed to religious ones.On the other side there are some thinkers who think that these words had the same meanings as they possess after Islam and the inception of Islam caused their reality to be changed in some way.Studying the history of these words in verses, narratives and in the Bible shows that the words in question were used before Islam and the opinion that they possessed their reality as religious ones after the inception of Islam cannot be true.

One of the most important aspects of Quranic miracle refers to its structure and expression method. Holy Quran expresses with modesty in speech all issues about sexual matters that are Hypersensitive. It explains sexual issues clearly and beautifully, but does not use bad words and tries to avoid direct expressions for these subjects. This research, by analysis of all the words in Holy Quran about sexual issues, whether about sexual organs or acts, aims to show that all these expressions concerning sexual matters are indirectly and allegorical. In the end the author recommends to pay more attention to this Quranic method which may contain moral and educative impacts on improving our common culture.

By taraddod assigned to God we can prove for Him properties as free will, omniscience, beauty and glory. Due to the lack of proper semantics for this word i.e. Taraddod and especially because of the inconsistency of the content of this word with Shiite principles, some thinkers while interpreting the word in a particular way have tried to purify God to have Taraddod and indeed they have changed the meaning of the word "Taraddod". The current paper while studying the concept of "Taraddod" shows that assigning Taraddod to God is correct and by changing the mind to this Hadith and the meaning of Taraddod, there will be an improvement in Fiqh al-Hadith studies.

The word "Saleh al-momenin" in the fourth verse of the Chapter Tahrim (Sure al-Tahrim) "...then God will be his Patron as well as Gabriel, plus Saleh al-momenin. The angels furthermore are [his] backers" shows the dignity and special place that God has given to the best and most qualified person after the Prophet. Shiite traditions and many of Sunnite narratives, considered Imam Ali (peace upon him), as the only content for this character.But some Sunnite commentators, on the ground that the recitation of this word in its both singular and plural forms i.e. "Saleh al-momenin" and "Salehu al-momenin" is the same, believe that this word was originally plural And the letter "wow" in the calligraphy, has been deleted. Following this approach, many Shiite commentators and translators of the Quran, interpreted and translated the word in its plural form. This paper tries to show that the only recitation of the word is its singular form and it includes just one certain case.

There is disagreement over the pronunciation of the word "Malik" in the Qur'an 1:4. Some read it as Malik, while others pronounce it as Malik. As the Qur'an itself shows, in actual fact "Malik" (owner) and "Malik" (king) are the same because Allah is Malik of Mulk (owner of kingdom), which is the same as Malik (king). Therefore, "Malik" seems more correct. In this essay, a historical approach to the Sunni and Shi'ite interpretations will reveal the beginning point of the debates over the pronunciation of this word. After a survey of the exegetical views and their method of argumentation, it will also be seen whether the exegetes' stance towards these issues has been substantial. This review did not help in choosing a correct position. However, according to the Qur'anic evidence, the more famous pronunciation (i.e. "Malik") will be prioritized.