STUDIES OF QURANIC SCIENCES
Year:2021 | Volume:2 | Issue:4 (6)|Papers Count:7

One of the characteristics of the Holy Qur’ an and the basic beliefs of Muslims is the comprehensiveness of the divine words, which, like the universality and immortality of the Qur’ an, has been considered by commentators and Qur’ anic scholars from the past to the present. Fakhr Razi (544-606 AH), the author of Tafsir Mafatih al-Ghayb, and Allameh Tabatabaei (1281-1360 AH), the author of Tafsir al-Mizan, are among the commentators who have paid attention to the comprehensiveness of the Qur’ an. This paper uses a descriptive-analytical method and library studies to express the fact that Fakhr-e Razi has a minimalist approach in interpreting the comprehensiveness of the Qur’ an. He considers the Qur’ an as comprehensive in the field of principles and sub-principles of religion, with the view that in his opinion the issue of inclusion of the Qur’ an is different from comprehensiveness. Allameh Tabatabaei has a moderate approach in interpreting the comprehensiveness of the Qur’ an. He considers the comprehensiveness of the Qur’ an to mean its completeness and divides it into three types: a) comprehensiveness in expression; B) comprehensiveness in the range of topics and issues; C) comprehensiveness in both directions. Each of the aforementioned type is considered either in comparison with the previous heavenly books or in comparison with comprehensiveness of nature of the Qur’ an. The comprehensiveness of nature of the Qur’ an in each of the types includes two kinds: First, in all respects. Second, within a specific range, such as guidance needs, which includes nine types altogether. Today, it is necessary to study and examine the views of Muslim thinkers, both Shia and Sunni, in the field of Qur’ anic research. Through these studies, the main source of a view as well as the evolution of Qur’ anic subjects will be revealed.

The Holy Qur’ an uses various methods to reform the individual ethics of its audience. The penetration of all kinds of vices in the behavior of the people of the age of revelation (of the Qur’ an) proves the necessity of such an attitude. The moral and educational approach of the Qur’ an made this book a source of access to educational methods in all periods after the revelation. The novel methods of the Qur’ an, by deepening the behavioral and spiritual virtues, have provided a diverse structure of educability to thinkers and researchers of educational sciences and ethics. The current study has examined the educational methodology of the Qur’ an, through a descriptive-analytical method, with a look at individual ethics. The results show that the Holy Qur’ an has consistently used various and innovative methods of education such as warning and annunciation, empirical educational method, educational studies of figures, and so on. The Qur’ an has also established the promotion of religious education by recalling the principles of individual ethics such as self-respect and high status of human. In addition, self-knowledge is the basis of educability and selfimprovement, and jihad with the soul is considered a path to cultivate and flourish the virtues of the audience.

The Hereafter is one of the important issues that the Qur’ an has dealt with after monotheism. Belief in the Hereafter and the eternal world is an innate thing that God has placed in the human nature, and believing in it affects all aspects of human life. Such a belief leads to a correct knowledge of the world and as a result, it provides the context for the maximum use of the capacities of this worldly life to reach the superior life of the Hereafter. Belief in the existence of the afterlife (the eternal world in which man is rewarded and punished for his worldly deeds) modulates natural instincts and curbs sensual outbursts. In addition, it empowers the motivation of the believer in jihad in the way of God to stand up for his life in defense of transcendental beliefs and values. The verses of the Qur’ an have considered jihad in the way of God with life and property as the means of true faith in God and the Day of Resurrection, and have spoken many times about the believers who, believing in it, spend their lives and property in the way of God and go through hardships and sufferings. The current paper aims to answer the question of what role, in the view of the Holy Qur’ an, the Hereafter plays in strengthening the resistance and tolerance against the onslaught of the oppressors. In addition, through the descriptive-analytical method and by collecting data with reference to interpretive sources, it has dealt with the effect of the belief in the Hereafter on the insight, motivation, and action of believers in the realm of Islamic resistance.

Health is one of the most important divine blessings for human beings that everyone naturally benefits from. Because a person who does not have the blessing of health has difficulty in doing some things. Therefore, human health has long been one of the most important issues for both the individual and society, and it has been given great importance in Islamic teachings. From the Islamic point of view, health is of two kinds: physical health and mental health. A profound glance will show that the religion of Islam has introduced important points in the field of both physical and mental health that the present study deals with the field of mental health. Islamic sources introduce different strategies to promote mental health in different dimensions such as "insight, manner, motivation, and action". By emphasizing the motivational dimension, this study deals with mental health strategies using a descriptive-analytical method, which is a kind of interdisciplinary research for the development and integration of humanities and Islamic sciences. Among the motivational strategies of Islam that have been considered in different places in different ways are hope, positivity, finalism, understanding the power of authority and understanding the presence of the Creator.

Contemplation, interpretation, and commentary are some of the most important ways to understand the Qur’ an. There is a public, private, and special relationship between these three words-in terms of the people’ s duty to the Qur’ an. The public has access to the precious facts in the Qur’ an through contemplation. Interpreters contemplate at a higher level using specialized tools. Contemplation in the field of interpretation of a part of the Holy Qur’ an-the truth and the essence of the divine word-is the prerogative of the Fourteen Infallibles. Thematic contemplation is a new method in the methods of understanding the Qur’ an. Through using this technique, by referring directly to the divine book, one can extract the Qur’ anic view on various issues and topics of life and revelatory teachings. In the interpreters’ studies, this skill has been used along with thematic interpretation-without mentioning the title of thematic contemplation-and during it. Sequential contemplation is an introduction and a prerequisite for thematic contemplation.

Although governments have the power and ability to defend themselves, they are always exposed to threat. The Islamic government is no exception to this rule, and if it does not take the right and true path in determining its course of action and then gets deviated, it will face potential and actual threats from within and outside its belief borders in order to survive and achieve its goals and ideals. What can prevent such a government from deviation and going through extremism and oppression is the element of resistance. Resistance, functionally as a spiritual element of power and in accordance with religious and human values along with material, technical and physical tools, can be an effective and efficient element in achieving justice-seeking goals and lofty ideals. Resistance can play an effective role in the stability of the Islamic government in the path of Islam and human excellence. Through a content analysis method, the purpose of this study is to analyze the element of resistance as one of the elements of spiritual power and to show the capacities that this element of power has in preventing deviation and repelling threats. This claim is discussed in three discourses. In the first discourse, while defining the government, the nature of Islamic beliefs as the principles of spiritual power is dealt with. The second discourse defines the Islamic government and its threatening capacities, the third discourse defines resistance as an important spiritual element of power, and then analyzes its capacity to repel threats and build capacity to deal with dangers.

Many religious teachings and instructions for life in Islam are derived from the Holy Qur’ an, which is considered as Al-Thiql al-Akbar. Therefore, identifying the teachings of the Qur’ an from the beginning of Islam until now under the title of "interpretation of the Qur’ an" has been and is the focus of attention of Muslims, especially thinkers of Qur’ anic sciences. One of the sciences required for interpretation is "Balaghah (eloquence)" and "Bayan (the science which deals with patterns of speech that aims to get a sentence that can not only be understood but also be beautiful) " is one of its techniques. The topics of truth and Majaz (metonymy) are two of the issues of bayan. This topic has a special place due to its direct impact on the interpretation of the Qur’ an. Therefore, proving majaz is important in the Qur’ an. On the other hand, due to the scientific acceptance of Allameh Tabatabaei in the Qur’ an interpretation community and considering some verses as majaz by him, it is necessary to obtain his views in this regard. Therefore, this is the purpose of this study. In most cases, in addition to Al-Mizan Fi Tafsir Al-Quran, the sources of research data are interpretive, eloquent, and lexical books. Based on the descriptive-analytical method, the findings of this study indicate that the necessary reasons given by the majaz proponents in the Qur’ an are some verses, narrations, and majaz being as more eloquent. The reasons for the majaz opponents in the Qur’ an, such as considering majaz as being a lie, its negation, the fall of the authority and the miracle of the Qur’ an, are negative and negligible reasons. While accepting these reasons, Allameh Tabatabaei accepts "majaz in some verses" if they are symmetrical and effective in interpreting the verse.