علی غضنفری

Recognizing the organized system of the impeccable Imams' (AS) interpretive methods in explaining geological verses, and their efforts in the process of understanding the Quranic verses and reaching God's intent through scientific explanation, can provide effective methods for interrogating the Quran in this type of verse. The Ahl al-Bayt (AS) and the Companions, in interpreting the scientific verses of the Quran, generally adopted three approaches: "Linguistic explanation, conceptual interpretation, and reference to the Quran itself." However, conceptual interpretation was more prevalent, and linguistic explanation was mostly dedicated to the semantics of words. While paying attention to other verses of the Quran and using their own rational arguments, they explained the Quran and eluded to its cosmic and internal signs, such as subduction, the non-annihilation of matter, and other matters. The present study explores how the Imams (AS) studied and approached the geological verses of the Holy Quran. Through content analysis and library-based data collection, the narrations are examined. By comparing the geological verses, scientific narrations, and natural sciences, it is concluded that the Impeccable Imams (AS) not only paid attention to the science of their time but also addressed issues that were unknown to the thinkers of that era and were discovered by scientists centuries later. They employed various methods to convey the meaning of scientific verses, such as semantic explanation, imagery, stating the cause, conceptual interpretation, and so on

Faḍl ibn Ḥasan Ṭabrisī , an Imami scholar, and Jārallah Zamakhsharī , a Mu'tazili contemporary, are considered intellectuals in the field of Quranic exegesis and sciences. Both share similar intellectual viewpoints on the miraculous nature of the Quran's apparent meanings and words, based on various arguments, including the Quran's harmonious structure and system, and the eloquence and fluency of its verses, utilizing the concept of Taḥaddī . The verses of Taḥaddī , which are considered part of the evidence for the Quran's miraculous nature, are based on five verses, the order of their revelation being a point of contention among commentators. The gap resulting from the lack of thorough research in systematic comparisons of Shi'a and Mu'tazili schools of exegesis necessitates that, based on a descriptive-analytical method and reference to library sources, the views of Ṭabrisī and Zamakhsharī on the progression of the verses of Taḥaddī be explained by comparing and analyzing the perspectives of these two intellectual schools. Therefore, it seems that Zamakhsharī and his like-minded thinkers have disregarded historical evidence in their proposed order of the verses' revelation, relying on unusual opinions such as Ibn Nadīm 's list, the lack of explicit mention of the position of Surah al-Ṭūr , and the failure to address the key concept of "with a similar discourse ( Bi Ḥadīthin Mithlih )." In an analytical view, it can be seen that Ṭabrisī 's view on the order of the verses of Taḥaddī is more consistent with the available evidence. He has paid attention to the main goal of the verses of Taḥaddī , which is to prove the miraculous nature of the Quran and its superiority over the Arabic poetic system, and he has not burdened himself to achieve a logical and rational progression, nor has he expressed an imposed opinion. Ṭabrisī considers the reason for the difference in the subject of the verses of Taḥaddī to be the circumstances and exigencies of the time in response to the obstinacy of the claimants, and introduces the wisdom of the revelation of the verses of Taḥaddī as the claim by the deniers that the verses are not divine.

Self-esteem refers to a sense of intrinsic worth that does not consider superiority over others. Awareness of the significance of self-esteem leads to a greater commitment to its enhancement, and understanding its effects highlights its importance. This research categorizes the effects of self-esteem according to Nathaniel Branden, who is regarded as the father of self-esteem, into three areas: Cognitive, moral, and behavioral, and then analyzes them through the lens of Islamic teachings using a descriptive-analytical method to provide a foundation for critiquing his views. Branden believes that self-expression, acceptance of others' definitions, and individualism are effects of self-esteem; however, these effects are not supported by the teachings of the Quran and Hadith. For instance, sometimes a lack of self-expression indicates transcending one’s superficial self and reaching a higher self, which is a result of self-esteem. Similarly, an individual may consciously refuse to accept others’ definitions despite having high self-esteem for reasons such as humility or the aim of combating the ego. Additionally, not being individualistic and prioritizing the interests of others over oneself can sometimes indicate the maturity of a dignified individual, whereby the false self is sacrificed for the true self, which does not contradict self-worth and dignity.

“Individualization” (Tafarrud), a fundamental principle of education, means that a person, despite similarities with his fellows, has psychological characteristics and unique abilities that distinguish him from others. It is important to pay attention to this principle in identifying the talents and abilities of people and their proper direction for correct education. This article investigates the role of the principle of "individualization" in education from the perspective of the Qur’an and Hadith and examines its position in education based on a descriptive-analytical method. Findings show that the differences between people are divided into two categories, individual and group differences, and for individual differences, there are two concepts of inter-individual and intra-individual differences. People have inter-individual differences in terms of faith, knowledge, talents and abilities, emotions, and feelings. In addition, in terms of differences in abilities and talents in a person, they have intra-individual differences. Also, there are social differences in terms of social position, gender, geographical location, etc., so that paying attention to these differences is effective in the formation of correct education. Therefore, in educational matters, in order to achieve educational goals, attention should be paid to individual and social differences.