REVIEWED JOURNAL INTERDISCIPLINARY STUDIES ON EXEGESIS AND THEOLOGY
Year:2020 | Volume:2 | Issue:3|Papers Count:6

Qur'an is the book that provides guidance for all human beings regardless of their level of belief, ethics, and practice. If followed constantly, we can find the. right path, which leads to happiness and redemption But over the course of history, some have intentionally made significant efforts to keep people away from the correct interpretation of Qur'an, and they have inflicted damages on the correct comprehension of the Qur'anic verses, . namely those who practice extreme formalism and semantics A descriptive-analytic study of the interpretations and perspectives of both approaches reveals that extreme formalism and semantics are among the root causes of deviation from the right path and they have blocked proper understanding of divine revelations. They have also caused numerous complications in terms of guidance, including deviation from religion and formation of extremist groups. This would also interfere with the enlightenment aspect of Quran.

Among many traditions in the hadith books, there are traditions that express the status and value of the suras (chapters) and verses of the Qur’ an to encourage Muslims to read the Divine Commandments repeatedly, thoughtfully and reasonably. There are differences of opinion on the validity of these narratives, whether they are true or false, and how they are used in interpretations. Some of the contemporary scholars have confirmed them and others have sought to eliminate them from the commentaries by taking into consideration the harms of many unknown traditions. Therefore, it is important to examine the validity of citing the narratives of virtues, and (other) aspects that remain unaddressed Since the authentic narrations of virtues are not easily found, in the view of evidence presentation, the best way is to validate these narratives. Analytical evaluation of narrations with narrative and curative approaches can be a way of validating the narratives; that the compulsive result of these analytical evaluation of weak narrations especially narrations of Suras will not be left out. In the evaluative approach to investigate the narratives of virtues, in addition to the five suras of the suras of the Qur’ an in nine contemporary interpretations based on the elaborated criteria, there is an increased acceptance of contemporary commentators to the narrations of virtues and this indicates the importance of such narrations.

The jurisprudence of the jurisprudence is one of the topics discussed by The purpose of this article is to prove the jurisprudence of the jurisprudence through one of the narrative arguments, namely, Omar ibn Hinzlah. The purpose of this article is to prove the jurisprudence of the jurisprudence through one of the narrative arguments, This paper analyzes the document and its implications by analytical method And it examines the reasoning of the three elders of Ayatollah Khoi, Ayatollah Khansari and Imam Khomeini in the argument. The results of this fact are that all the scholars and jurists have considered the jurisprudence of the province but have differed in its scope and extent. Namely the believer of Hinzlah, which is cited by the elders and scholars. Imam Khomeini, meanwhile, believes in the divine authority of the Supreme Leader of the Jurisprudence Ayatollah Khu'i has made some mistakes and finally accepted the jurisdiction of the jurisprudence, but not by implication. He does not accept the jurisprudence of the Supreme Leader of the jurisprudence as being in the infinite authority, but in the social and governmental affairs he regards many of the affairs of the Supreme Leader. The most striking example of that is elementary jihad. He has broadened the circle of business affairs, including government affairs. Ayatollah Khansari also considers the jurisprudence of the righteous jurisprudent to be limited in the affairs of Hasliya, but limits its scopeAnd Imam Khomeini's Implication for Imam Ali Imam Khomeini's Implication for Acceptance of the Jurisprudence of the Jurisprudent.

The Islamic Revolution of Iran led by Imam Khomeini was able to bring about a radical change in the political structure of society, by destroying the global equations and eradicating Western domination and materialistic atheism against the oppressed Muslims, Dust off Islam, turning it from a categorical Islam away from the scene and politics to a genuine Islam, transformative and aiding the people, especially the disadvantaged. With a positive outlook on religion and a new interpretation, he was able to revive religious values, and once again bring religion back into the realm of human civilization and to place Islam at the heart of the structures of social life and build a modern Islamic civilization on it. Following this development, Ayatollah Ali Khamenei's leadership put forward a new theory of "new Islamic civilization" by proposing the power of civilizing the Islamic religion and providing the basis for the development of the nascent Islamic revolution. An analytical-descriptive explanation of the foundations and requirements of modern Islamic civilization in Ayatollah Khamenei's thought will lead to a superior and inclusive paradigm for the contemporary world.

hell is the Third World's bosom in which the souls of all human beings are held after death until the Day of Judgment. According to the views in the commentaries, the hell life is one of the disputes between the Shiae and the Sunni, To the extent that some Sunnis hold the belief that the dead are related to spirits. This article demonstrates in a descriptive-analytic way and in some cases using library tools. Commentators need to develop the concept of verses from the perspective of traditions in the concept of the life of hell By acquiring a divergent view of Shiite and Sunni interpretations, Fair analysis and criticism, The original meaning of the world of hell and the life of htll can be explained. In order to address those concepts, the dispute between the commentators is resolved in cases such as calling upon the divine spirits, exhorting and resorting to them after their deaths, and visiting the graves of the dead.

From the point of view of mere scholars, syntax, syntax and interpretation is the noun, which means similar to the original source, with the power of signification and emphasis, and in addition to hadith, it often indicates the ultimate. Analytical-descriptive study of contemporary translations of the Holy Quran, from Mimi sources of Surah Al-Baqarah, in three literal ways by Abolhassan Sha'rani, a detailed account of Mehdi Elahi Ghomshei, Abdul Mohammad Ayati and Mohammad Reza Safavi, and loyal to Nasser Makarem Shirazi, Mehdi Fooladvand, Mostafa Khorramdel, Abolfazl Bahrampour, shows that in all these translations the original meaning of the infinitive of Mimi is neglected, and the faithful or faithful translation to some extent refers to the original meaning of the infinitive of Mimi, which is the end of the matter.