QURANIC DOCTRINES
Year:2011 | Volume:- | Issue:12|Papers Count:8

At the beginning, this article deals with the concept of the language of the Quran and its history and also with the meaning of the symbol and mystery. Then, three basic attitudes of symbolism in the Quran have been considered. At first, the attitude of symbolism in its general meaning that considers all of the Quran as symbolic signs have been introduced and criticized and then the specific meaning of the symbolism about the attributes of God from the view of Poul Telish have been explained and criticized. At the second step, the more specific meaning of symbolism from the view of martyr Motahary have been propounded that they are those moral and mystical tokens in some Quranic propositions with their epistemological property. At the end, it is referred to the deference between symbol and allegory.

Amphibology is a technique that is related to the scope of the meaning of a speech. Thus, it has an important role in the Quran and relates to the multi meaning words. This article is an investigation about knowing of amphibology and its application and amphibiotic techniques in the Quran. So, we first deal with the concept and synonyms of amphibology and its artistic and esthetic value and then deal with the relationship of amphibology with the semantic stratums of the Quran and Quranic sciences. The writer clears that in spite of importance of amphibology in the understanding of the Quran, what is known that amphibology has an outstanding role in the interpretation of the ambiguous verses of the Quran is incorrect and arising from confusing between this term and imagination. Amphibology of proportion, contrast and tautology are some kinds of amphibology that are introduced with the Quranic examples. Ant anagoge and vice versa are some other techniques of rhetoric that can be categorized under amphibology and their applications can be introduced in this article.

Determining the meaning and paying attention to the applications of the verse “those who in their hearts is disease” in the divine word is an issue that the commentators were attempting to answer. It appears that not regarding comprehensively to the cases of this term and disregarding its difference to the term “those who in their hearts is disease” have caused some contradictory theories and sometimes a kind of pains. In addition to stating of this difference, this research has dealt with the assigning of the cases of this term in the divine word and says that it refers to a special group beside the believers, unbelievers, hypocrites and the People of the Book.In application, this term denote to those believers who are weak in faith the because of inner illness and not attempting to treat it, they follow the discord. The demotion of this people from faith to infidelity has originated from their weakness in faith and disability of comprehending of some Quranic propositions. Then, loving of this world and fearing of missing their life and properties at the same time lacking of the faith to the assistance of God and fulfilling His promises have made them to agree with the hypocrites. These factors made them to disobey the divine orders and therefore their deeds would have been frustrated and they would have been died with infidelity.

The book of Ali (a.s) is an important discussion and merit to be researched. It has been referred to this book in Shiite and Sunnis’sources and some questions have been propounded it and it is worthy of considering of the following issues about this book: 1- exegetical characteristics of the book of Ali (a.s). 2- Criticizing the famous view which says that the book of Ali (a.s) has been compiled in according to its decent. 3- The reasons of being revealed of the arrangement of this Book. 4- The reason of none accepting the book of Ali (a.s) by the ruling board. 5- Importance of the book of Ali (a.s) and its destiny.

Although the discussion of the relationship between Quran and tradition and cognition the position of the tradition in the translation of the Quran were always under the consideration of researchers of the Quran, being prevalent of the method of the translating of the Quran with the Quran recently have gained double importance. Since Allamah Tabatabai is a unique pioneer in the field of translation of the Quran with the Quran, recognizing the position of the tradition in his translating method can help illuminating of this subject. In this article we first have recalled some cases which show that Allamah believes in independence of the Quran in translation without any needs to tradition. Then we have shown his direct and indirect taking impression of the traditions by virtue of his speeches and his commentary method in Allmizan. At the end, we have had a glance at some ideas about the manner of removing disputes among Allamah’s speeches about the role of tradition in translation of the Quran in summary and then we have chosen the correct idea on the base of some witnesses from the commentary method of Allamah.

One of the characteristic of third millennium is more taking into consideration the searching of human societies. The most intellectuals believe that its fulfillment is possible through knowledge society. In this kind of society, paying attention to the circumstances of the appearance, continuity and productivity of large and multinational organizations is regarded as a reasonable necessity and achieving such an ideal is possible through improvement, promotion and renovation of the management of those organizations. So, reviewing logically their management structures and values can be set forth. One the subject in the field of management of societies and organizations which has been less considered is the examining of the position of management values in the life and the policy and behavior of the great prophets of God, because the prophets are regarded as the managers of the human societies and certainly they have managed the societies according to the values. One of the messengers of God who has had the position of kingdom as well as the position of prophecy is the prophet Solomon (a.s) who according to the holy Quran has had an unprecedented dignity. His success was due to his management that has been considered in this article under the 16 points. These points include different fields, including, relation with people as the main body of management, relation with God and His influence on the effectedness of manager and also moral controlling characteristics and communication skills. At the end of the article, the conclusion and the application of the accepted in the contemporary societies have been dealt with.

The verse 33 of chapter Repentance (howa al-zi arsala be-l-hoda wa…) is one the verses of the Quran that the exclusivists have used it as the evidence for proving superiority of Islam to other divine religions, because last part of this verse emphasizes frankly on this meaning. Emphasizing on the idea that the meaning of religion in the first part of the verse is lexical meaning, namely worshiping and serving God itself not the religion of the prophet Muhammad (pub), pluralists attempt to show that this verse dose not denote on the claim of exclusivists.The writer concluded through considering the denotation of this verse that there are indications in this verse that provide the possibility of proving the evidence of the exclusivists. This article composed for stating of the mentioned indications explaining their denotations.

Some believe that the spread of Islamic culture through the post-Islamic society weakened Persian language and finally put it aside. This article examines historical backgrounds of Persian language, ancient Persian Quranic translations and Persian’s fate in political, administrative and cultural domains and rejects the above opinion. True, Persian language reached a dead-end in political, administrative and cultural domains. But ever-increasing necessity of Iranian Muslims to learn Islamic specially Quranic instructions and arising of creative and Persian word-maker translators made Persian to grew up and achieve maturity. In that particular era in which Iranian scientists wrote their books in Arabic and even Iranian sovereigns thought and wrote in Arabic, it was Persian Quranic translators who kindled the torch of Persian and took it up.