STUDIES OF QURANIC SCIENCES
Year:2021 | Volume:3 | Issue:1 (7)|Papers Count:7

The issue of lifestyle has many ambiguities; such as, what is the best way to form a lifestyle and what kind of lifestyle does human need to achieve the goals of his creation. Is the gradual and experimental formation of lifestyle based on human thoughts and desires the best way or the formation of life based on divine beliefs and modeling on God’s Hujjas (Hujja is usually used to refer to a single individual in any given human era who represents God’ s "proof" to humanity)? Islamic thought recommends the second method. The current study shows that if practical examples of the lifestyle of the Fourteen Infallibles are presented to human, human can trust them and not have the anxiety of incorrect lifestyle and its non-adaptation to divine ideas and thoughts. It also seeks to show the existence of hujja models in lifestyle, introduce them and the reasons for being hujja in their lifestyle. This innovative descriptiveanalytical study has collected the required data through using library resources.

Qazi Nurullah Shustari has a special scientific status and spiritual place and has specialized in more than twenty sciences among intellectual and narrative sciences, including the interpretation of the Holy Qur’an. One of the topics that is discussed about the interpretation of the Qur’ an is the methodology of interpretation and the method of the interpreter, which is considered by Qur’ anic scholars. One of the remarkable and important interpretations in the 11th century AH is the book Kashf al-Qina’a Amma Waqa’a fi Tafsir al-Baydawi min Khalal va Zalal. The annotation of this book done by Qazi Nurullah Shustari for Baydawi interperation (Anwar al-Tanzil va Asrar al-Ta’awil) is from Surah Fatihah until Surah Ma’idah. In this study, a descriptive-analytical method has been used to examine the method and interpretive tendency of this commentator, although his tendency to theology has caused him to use the method of interpreting the Qur’ an through reason more. But there are examples of the method of interpreting the Qur’ an through the Qur’ an, and the Qur’ an to the Sunnah in his interpretation. Therefore, it can be said that his method of interpretation is a relatively comprehensive method in interpreting the Holy Qur’an.

With the advancement of human knowledge, human was able to conquer nature as Allah’ s successor. An obvious example of this is the success of biotechnology in altering the genes of plants and organisms. The current paper, which is organized in a descriptive-analytical method, with the aim of examining transgenic products from the perspective of Qur’ anic verses, criticizes and examines the views of those who agree and those who disagree. This article seeks to answer the question of whether transgenic products are usable from the perspective of the Qur’ an and offers a moderate perspective. The findings of the present study show that the main Qur’ anic reason brought by opponents of transgenic production is resorting to verse 119 of Surah Nisa and verse 30 of Surah Isra. They have considered such an act contrary to the laws of divine creation and human dignity. Others who disagree have relied on verses such as the permission of man to conquer the universe and his succession to Allah on earth. This paper considers the use of these new products as inevitable by presenting an intermediate view with regard to the requirements of time and human biological necessities in the contemporary world; of course, if the harm and danger of using these products are not obvious and the permissible conditions of consumption are not preferable to the conditions of observing the principle of precaution.

The confrontation of right with wrong is a divine tradition that dates from the past of history and has faced ups and downs in its constant confrontation. Sometimes right prevailed over wrong, and sometimes wrong prevailed. In the current era, the view of resistance or compromise has become more prominent, with the display of power and wealth of global arrogance and the scarcity of material resources of the Right Front on the one hand and the threats of the domination system to improve them on the other hand. The Holy Qur’ an, while warning about secret relations with the enemy and compromising with them, introduces the building of atheism as the weakest houses. According to the divine tradition, standing against wrong and putting up with hardships is considered as the condition for the victory of right and the defeat of wrong, and has real effects, such as the development of sustenance and livelihood, the descent of the angels, becoming the beloved of God and honor, and will provide the context for the formation of the world civilization of Islam. However, not resisting and compromising with the enemy leads to apostasy, misguidance, humiliation, and wrath of God. Therefore, recognizing these works plays an important role in choosing one of the two paths ahead. The present study deals with the end of each of these two paths from the perspective of the Holy Qur’ an in a descriptive-analytical method. According to the research findings, compromise with the enemy leads to apostasy, misguidance, humiliation, and wrath of God whereas resistance against the enemies of right, in addition to divine sustenance, the descent of angels, becoming the beloved of God, victory and honor, provide the means for Islam to overcome atheism and form the world civilization of Islam.

Divine prophets and monotheistic societies have always had enemies, and these enemies have always sought to destroy them. However, Allah Almighty, with His guidance and help, has thwarted the plan of the enemies and stopped them from achieving their goals. The Holy Qur’ an has mentioned some of them, such as the story of Noah, Abraham, and Moses. The Holy Prophet (Muhammad) was no exception to this condition, and even endured the most persecution compared to the other prophets. Although the quantity and quality of these attacks by the enemies varied during the 23 years of his leadership, but in the two periods before and after the migration of the Holy Prophet, the enemies, in various ways, tried to destroy him and his community of faith. In the meantime, Allah Almighty has confronted these threats by adopting strategies through the Holy Qur’ an, and has not only prevented the collapse of the fledgling Islamic society, but has also allowed it to grow to the point that it has astonished everyone (Surah al-Fath, 29). This process of resistance of the Holy Prophet and the Islamic society has been designed in accordance with the conditions and circumstances of the monotheistic society, which by following its trajectory, various Qur’ anic strategies in the field of resistance can be achieved. This study has explained the strategies of resistance by descriptive-analytical and library methods and examines strategies such as doctrinal demarcation, turning away from the enemy, migration, lack of obedience and assistance to the enemy, patience, not grieving over conspiracies, fighting (military jihad), avoiding friendship with the enemy, stubbornness and impenetrability.

Based on Islamic teachings, salvation and attaining human happiness is not possible without divine forgiveness. Asking for forgiveness is a blessing that does not belong to all humans; since divine forgiveness is realized in such a way that the servant (of Allah) can achieve it with the satisfaction of the right and the correction of his deeds, which is also possible with repentance. The sinner provides the means of forgiveness if he realizes his rebellion and knows that he has transgressed the divine limits and laws. The question that arises here is whether seeking forgiveness for infidels, polytheists and hypocrites is permissible from the viewpoint of the Holy Qur’ an. This paper, which examines this issue with a descriptive-analytical approach and a library method, concludes that according to the verses of the Qur’ an, infidels, polytheists and hypocrites are not subject to divine forgiveness and others are forbidden to seek forgiveness for them, and this prohibition is stated in some verses with emphatic negation, which is higher than direct prohibition. This prohibition also continues in their survival considering the prohibition of istighfar after death, in the first way and the drift.

One of the teachings of the Ahl al-Bayt in expressing the knowledge of the Holy Qur’ an is opening a new window in harmony with time called interpretation. The verses of the Qur’ an, in addition to what their appearance is used, have interpretations and the best way to achieve the interpretation of the Qur’ an is through the Ahl al-Bayt. Because according to the hadith al-Thaqalayn, the Ahl al-Bayt (Peace be upon them) are considered to be as the justice of the Qur’ an. In many explanatory narrations of Ahl al-Bayt, the verses of the Qur’ an have been interpreted. This study seeks to find the answer to the question of what kind of interpretations have been made towards Imam Ali in the explanatory narrations of Surah Hud. In this regard, interpretive narrations related to Imam Ali were extracted from the explanatory narrations of Surah Hud, and by using descriptive-analytical method, it was determined that there are four types of interpretations in these narrations about that Imam, which include the internal meaning of the verse, the internal instance of the verse, the instance of the verse over time (Jari and intibaq) and the instance of the whole application or the generality of the verse.