QURANIC DOCTRINES
Year:2018 | Volume:- | Issue:26 |Papers Count:10

the term “jahiliyyah” (ignorance, pre-Islamic period to Quranic era) has been rebuked in the holy Quran. There is disagreement among the scholars about what jahiliyyah means in the holy Quran. Some of the scholars believe that it is a historical period with the lack of knowledge and some others think that although this concept is beyond the time interval (period of time) but they have restricted it to be as “a belief and notion”. Considering the Quranic parameters of “jahiliyyah” makes it be more obvious. Specifically, paying attention to the relationship between “knowledge and jahiliyyah” specifies that it is farmore concept than the absolute ignorance especially in a definite historical period and is more complicated than a worldview during a period in history. with applying the documentary method with exegetic and narrating referring and using the philological and historical resources, this research has achieved the prominent parameters which indicate the existence of “knowledge” in jahiliyyah like: conscious conducts and denials opposing reality, conscious behaviors with no logic (his own desires with no guidance from God), conscious concealing the fact and reality, conscious supremacy with no assistance, the conscious declaration of faith with no believing, conscious resistance to the compassionate guidance. These parameters show that the scholarly jahiliyyah is a collection of intense and firm conducts which are based on a voluntary life style and in a form of the intentional sickness which the human community has involved todays. Getting rid of this, not increasing knowledge but purification of the soul (self), development of soul (spirit) and improvement of the public culture of the community.

the moral training has a great role in the health of the soul and the happiness and welfare of human being and the community; hence, the ethical education is one of the most important issues which have beenpaid attention by scholars, researches and university’s professors and school instructors. It should be mentioned that the holy Islam has been giving a considerable observation to ethics and moral education; as one of the most important goal of the Quran revelation is the moral education, the purification of the soul (self) and training persons blooming in moral virtues. Among the moral education, the educational methods are of the most important part of the moral education and the success of the instructor depends on the methods which have been selected to train the educated. For this, the most difficult and accurate step in the process of the moral education is to determine and realize the method and to use and provide it truly and effectively. In the matter, it has been presented different categories that the comprehensive classification of them is the commentary of the methods in two sections: creativity-training and fostering-elimination. According to this, the author in this note with the pivot on the verses of the holy Quran has examined four methods: notification, alerting, punishment and pretend to be unconscious as “the eliminating and innovating methods of the vices” (evil manners).

in the Quran culture, the tradition (sunnah) is a way based on hikmah (wisdom) and God’s justice in the management of theuniverse. Knowledge of God’s traditions such as the choice of the fate of human being has a vital role in the individual and social life and lastly, being humble to God and worship of God. The research of these principles in Tawqi’at (plural of Tawqi’, al-Mahdi’s written words) meaning: letters of Imam al-Mahdi or the Nawwab al-arb’aah (the four deputies) with Imam Asr’s order and emphases is a valuable and new subject with no record. According to God’s words (in God’s words), the type of the conscious choice is the base of the loss and salvation of human being which it has been given to man based on God’s tradition. The main pivot of this paper is to examine this mentioned tradition in Tawqi’at and to conform with the speeches of the Infallibles (Ma’sumun) and the Quran exegetes. The choice of fate and destiny, the Quranic content of Tawqi’at, the oneness of the Infallibles’ works and the deep relationship between them specifically Tawqi’at and God’s words are of the findings of the analysis and description of this library research.

he most important proof for the men’s superior to women is the verse Qawwamun (قوامون) (Surat an-Nisa/ 34) which thescholars have constantly debated over the subject. From the past to now, the issue of women’s right has been a current matter in the scholarly and scientific meetings. This attitude is in progress.Different analyses have been presented about Qawwamiat for men.Some believe it is the management and supervision (guardian) of family and in recent century and specifically for the popular notions of the defense of women’s right, some others have determined that the concept of this verse is men are servants and agents. Some others try to put forward an idea which contains the both attitudes. The authors with collecting the presented opinions of the Shia intellects about this matter criticize and study it and they determine that men’s superior is the men’s responsibility for the management in the family institution.

more than 10 percent of the holy Quran verses have implied to the different natural phenomena and some of their features.This matter results the special notice to know these scientific verses of the holy Quran and their types and also the bases of the inference and scientific reasoning from these verses. With the examination of theverses of the holy Quran, it reveals that mentioning these natural phenomena in the holy Quran is in the different types and styles. In some scientific verses, God Almighty has explicitly stated these natural phenomena and asked human being to think and be aware of them. In contrast, several other verses of the Quran have implicitly implied some types of the natural phenomena in the different styles and methods. Findings of this research which has been adopted based on the descriptive- analytic method show that in addition to the explicit verses of the holy Quran which have directly indicated the natural phenomena, several cases of the features of the natural phenomena have been expressed by the several implicit scientific verses. Of these implicit scientific verses, it can be implied the verses of Qisas (stories) in the Quran, the verses of oaths, the verses of the Simile and Mathal (Pl. amthal, usually a proverb, but also a maxim, adage, or aphorism), the verses of the happenings at the Doomsday time, the verses describe the psychic phenomena and the Qur’anic verses related to rulings (Ayat al-ahkam). But for any true and scientific conclusion and inference perceived from the scientific explicit and implicit verses of the noble Quran, additionally to the general principles of the exegesis, it is necessary to be considered the specific bases originated from the holy Quran and intellectual dialogue principles. This paper shows that the effective basics in inferring from the scientific verses are: no path for falsehood (batil) in the Quran and in other statement, the verses of the holy Quran being right and authentic and showing real, non-verbal accompanying qarineh (indication), absolute and certain knowledge for God’s words and actof wisdom (hikmah) and at the end, it is necessary the existence of causes for the managing and running affairs by God.

firestone asserts that the verses of Jihad (a holy war or fighting or warring in the path of God) appear to contradict one another because they have presented different methods. With relying on“evolutionary theory of warring in the Quran” which Firestone has determined from the point of Muslim’s scholars, he believes that in spite of their usage of the Islamic traditions of Asbab al-nuzul (occasions or circumstances of revelation) and naskh (abrogation), it is impossible for these traditions because of contradiction to reconstruct tartib al-nuzul (the chronological order of the verses of the Qur’an) and for the contradiction between the Quran verses, two groups“peacemakers and warmongers” with observing some verses in the Nabawi’ (prophetic) community have been formed (established). This research with the descriptive-analytic method and with being depend on Siaq (context) and history has been conducted and has led to these findings: whether believing in the evolutionary theory of the verses ofjihad or disbelieving, the contradiction of the verses of jihad is in appearance which it can be solved by the convention conciliation (aljam al-urfi) and the Quran verses are not the groups’ proofs. The disagreement between the exegetes about the exegesis of the verses does not indicate the contradiction between the verses.

the Quranic fasilah has been compared to in rhyme (qafiyah) in poetry and assonance (saj’) in prose. Is “fasilah” identical to rhyme in poetry and assonance in prose? This paper is going to examine the relationship of these terms, similarities and dissimilarities. Both “fasilah” and “qafiyah” are the end of a clause or a sentence and add rhyme to it. The difference is what is fault in“qafiyah”, it is not fault in “fasilah”. “Fasilah” and assonance (saj’)have experienced three relations “opposition, oneness and general (am) and specific (khas) ” during the history. The scholars of kalam (Islamic theology) have denied (negated) any assonance (saj’) in the Quran and informed that the relationship between it and “fasilah” is opposition, firstly. But a few of them believe in oneness. But a lot ofthe scholars of rhetoric think that “fawasil” (sing: fasilah, the versefinal pause henceforth) with the same letters are oneness with “saj mamduh” (approval saj’) which words follows the meaning. They believe that as the holy Quran has used Arabic language, it has utilized its rhetorical figures, therefore, it could be accepted the existence of saj’ in the holy Quran.

lexica of the Quranic vocabulary such as Tahqiq fi kalimat al-Qur’an Al-Karim has been written based on the specific lexical bases which it is necessary to be analyzed and investigated. This note with the descriptive and analytic method has studied and examined the lexical bases of the author of the book. The principle of the absence of synonym, referring words to the one principle and original concept, the negation of the trope (metaphor) or the limitation of the usage of the Quranic words in real meanings are of Mustafawi’s principles. The findings of the research indicate that in some cases, the author contrary to his bases has accepted metaphor among the Quranic vocabularies and also he has announced it. He believes that kenaya (allusion/ metonymy) is the usage of a word in its real meaning and intending the meaning associated with it. But most of the antecedents and scholars have believed that not only kenaya (allusion/ metonymy) but also tašbih (simile) are of the trope (majaz) type.hence, it obtains from Mustafawi’s definition that in kenaya (allusion/ metonymy), the meaning which is associated with the original meaning is intended. If it was believed that this kind of the use is twisting out of their original meaning, implicitly, the trope (majaz) would have been accepted in the holy Quran.

the examination of the Quran lexicons and terms is of new ways in the Quranic studies. The aim of the author is to investigate this issue why Allah has used the term “جعل” for the appointment of Imam and for what Allah has not used terms which are in its semantic field such as “وضع، خلق، صنع، فعل، اختیار، اصطفا، اجتبا”. To achieve this goal, all verses associating with “جعل” and six verses relating to theappointment of Imamat have been studied. The consequence based on it show that the term “جعل” in the holy Quran has been attributed to both God and man but the expression “the appointment of Imamat” has been merely attributed to God which indicates His will and order (command). Through the analysis of the context and the extraction of the syntagmatic and paradigmatic concepts of “جعل”, the semantic specifications and components are specified and with the use of the cognitive semantic principle of the authenticity of the Quranic expressions, it is revealed that none of the mentioned words could substitute for the term “جعل” and express its semantic strata and levels.

the stratified terms of the holy Quran have provided back ground for the semantic research of “طمانینه” (peacefulness) in this paper. One of The methods for determining the semantics of the lexica is to explore the semantic relations of the lexis and semantic network.This note studies the semantic relation of “طمانینه” (peacefulness) with the syntagmatic lexicons of Jahili poetry and with syntagmatic andopposite and paradigmatic lexica in the holy Quran. The results indicate that the lexicon “طمانینه” in Jahili poetry with attention to the culture of that time and the opposition between bad-tempered custom with “طمانینه” (peacefulness) has used in the meaning of the physical and material security and peacefulness, more. Because of conveying in the usage and creativeness in Jahili poetry and lexica, it has involved polysemy and with sending down (nuzul) of the holy Quran (revelation of the Quran), it has possessed the semantic widening and semantic elevation. The out coming of the descriptive study in the Quran context shows that “طمانینه” is a cognitive act which it has opposite relation, paradigmatic relation, complementary relation, ishtidadi relation and hyponymy with its syntagmas and faith (ایمان) as a cognitive act accompanying with practices and with having the emotional and gnostic element and remembrance (ذکر) as a cognitive act have formed the provisional components of “طمانینه” and the exploration of the reality and certainty, Allah’s consent, the blessed life, the calmness and strengthening the spiritual heart establish the essential (mahuwi, based on quiddity) components and it has with the terms: apostasy, degeneration in fitna (unrest) and fear has gradable opposition.