درخت حوزه‌های تخصصی

The Holy Qur’an is a guide for humanity toward felicity in all eras, and at the same time, it contains precise scientific indications intended to guide scholars. This study, using a descriptive-analytical method and drawing upon library-based sources, examines one such scientific indication in verse 27 of Sura al-Mursalāt. This verse addresses the conditions and characteristics of water storage in elevated mountains for the benefit of human populations dwelling in foothills and plains. The data collected for this study were categorized into two groups: Qur’anic and scientific. The Qur’anic data were extracted from both classical and contemporary exegetical sources, while the scientific data were derived from academic articles in the fields of geography and geology. In the first step, five key terms— jaʿalnā , rawāsī , shāmikhāt , asqaynākum , and furāt —were subjected to etymological and semantic analysis. In the second step, scientific findings were compared with these exegetical insights. The results indicate that the Qur’an in this verse alludes to the hydrological cycle, specifically the movement of water from high elevations on the Earth’s surface toward foothills and plains. Scientific findings clarify the significance of God’s designation of “uplifted mountains” as the primary source of water for humanity. This significance lies in two main aspects: first, such mountains have a higher capacity than plains for receiving precipitation—especially in the form of snow—which is generally more voluminous and less polluted; second, these mountains are more capable of storing water, enhancing its quality, and conveying it through surface and subterranean channels to consumer ecosystems, including vegetation, wildlife, and human settlements. In the absence of towering mountains, the global water cycle would be deficient and limited primarily to coastal regions. The results also indicated that the phrase rawāsī shāmikhāt reflects the Qur’an’s explicit reference to a remarkable scientific fact: the gradual growth of mountains. This progressive uplift is today corroborated by findings from geology and geodesy in the major mountain ranges of the world.

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.

The Holy Qur’an has a single source and there is no difference between its verses. Therefore, some Surahs of the Holy Qur’an may be put together to get a better understanding of them. And based on the method of verbal and spiritual analogies, one Surah should be placed at the center and the its connection with other Surahs of the Holy Qur’an would be discovered. “The network connection of the Surahs of the Qur’an” is a new term that speaks of the structural and content relation between Surahs. The methods of network connections between the Surahs of the Holy Qur’an can be summarized in the thematic congruence between adjacent Surahs, congruence between a set of Surahs, congruence between the beginning of a Surah and the end of the previous one, congruence between two consecutive Surahs at the beginning or end, rhyme, common purpose, and common theme. This research analyzes the network connections of Surah al-Inshiqāq with its adjacent Surahs (Al-Infitār, Mutaffifīn, Burūj, Tāriq) with a descriptive analytical method in two aspects of structural and content congruence. In conclusion, this Surah has structural and literary connections, including the congruence of the beginning, rhyme, analogy, and literary imagery, which all are in one structural group. The research also shows that this Surah has content connections including the Unity of God, mentioning the events of the Day of Judgment, grouping of people in the Day of Judgment, and common purpose.