درخت حوزه‌های تخصصی

Verse 88 of Surah al-Naml has likened mountains to moving clouds. Although in the previous centuries, most exegetes considered the movement of mountains as one of the pre-resurrection events, new scientific findings in geology and meteorology have brought new aspects of this similarity to scholars. this study aims to present a new understanding about verse 88 of Surah al-Namal and identify the similarities between the movement of mountains and clouds, according to the reference scientific texts in geology and meteorology. The results showed that the similarity of mountains to clouds, in addition to the direction and speed of movement previously specified, is in the mechanism of motion, layers and constituents. Earlier, many exegetes considered the movement of the mountains to be related to the resurrection and did not see it as compatible with the current conditions of the mountains but today, scientific findings show that the movement of mountains in several aspects is like clouds: 1. Mountain movements are influenced by the movement of earth's twenty plates, in different directions including orbital, meridian, combination of the two and ascending. Clouds also show all four side of movement in the atmosphere. 2. The movement of mountains is slow and at a speed of several millimeters or a few centimeters per year, and the movement of clouds is also slow in the sky. 3. The mountains move on the edge of the plates in an upward motion on the edge of the opposite plate, and this phenomenon can be seen in the front clouds of the warm air mass, i.e. the cold air mass creeps upwards at the front. 4. The mountains continue to evolve even as they move with tectonics forces from below and erosion forces from above. Clouds also evolve from above while moving, by converging currents from below and diverging from above.

In theological debates about the creation of human and the theory of evolution, “the theory of creation” means the creation of human at once by the creator of the universe, and “the theory of evolution” means the natural, normal, and gradual creation of human in the evolutionary cycle of life. The question is whether the Qur’an also views human creation as contradictory to his natural and evolutionary genesis. This study shows that the Qur’anic concepts of creation (khalq) and selection (iṣṭifāʾ) based on the contextual analysis of these vocabularies allow for an evolutionary reading of human creation. Creation means the emergence of phenomena in a natural, time-consuming, step-by-step process with the interference of natural laws supported by God’s command. The meaning of the presence of divine command in all stages of creation is the consciousness of all the objects and their components which is effective in the process of creating an organ along with other factors. Also, the concept of selection of Adam suggests that Adam was chosen among his contemporaries as the first modern human being because of his physical and mental superiority, and his creation was not at once, unnatural and unrelated to previous generations. 

This comparative study sought to explore the translation of requests between God and Prophet in Holy Quran with focus on pragmatic approach. More specifically, the study highlighted the applied techniques in the translations of Quranic verses based on Bach and Harnish's (1979) model. It further analyzed the differences between the translations and examined the translations accuracy in rendering imperatives’ pragmatics. In doing so, some Surah with the most imperative examples were selected as source text, and two English translations of Holy Quran by Ali (1989) and Arberry (1955) were selected as target text. Based on the data, three types of the techniques as "requestives", "questions", and " requirements" were employed in the most of verses with 9 cases, and "prohibition" found in 6 cases. The identified differences between two translations listed as finding the right equivalents, choosing the correct verb, finding meaning faithfully, preserving the imperative function, selecting the common words in TL, etc. The results also indicated some inaccuracies as lexical and pragmatics, finding right pronoun, transferring the illocutionary force of the source words into the TT, and emphasizing on the same theme with different syntactic form. However, most verses provided the accurate factors as word order, transferring the imperative function based on the first interpretation, adding some words to clarify the context, conveying the intended function through applying the exclamation mark, and keeping culture-specific notion. It is worth mentioning that in most cases, the translators could successfully convey the meaning of Arabic words in to the English ones.

.The Holy Qur'an introduces the concept of intellect as an instrument for thinking and recognizing the facts and in several verses with different expressions, insists on activating the intellect by human. in order to convey this issue precisely and deeply to the audience, The Qur'an has used many synonymous and close concept to intellect, such as tafakur (thinking), qalb (heart), lubb (heart of the matter), nuhā (understanding), ḥijr (evidence), ḥilm (reason) and fiqh (realization). The authority of the intellect in recognizing facts has been confirmed in the Qur'an and Islamic traditions. One of the most important subject matters that should be identified by the intellect is the domain of beliefs and theology, which also leads to the perception of the prophetic mission and resurrection. Another issue perceived by the intellect is the realm of recognizing moral virtues. According to several verses and traditions, human intellect can discern good and evil, regardless of religious teachings, although some Islamic sects do not believe in this. It can be said that the power of intellect in human is like an intrinsic prophet whose discernment is authoritative and in agreement with the guidance of the prophets. Thus, from the Qur'an's point of view, the realm of intellect in knowing facts is a vast scope which comprises various subjects such as theology, ontology, anthropology and ethics. 

The Holy Qur'an, in verses 28 and 36 of Surah Al-Hajj, commands the eating and feeding of the meat of the Sacrifice of Hajj and determines its consumers as "self", "miserable poor", "Qane’" and "Mu'tar". Through a descriptive method, this research intends to examine the translation and clarification of these concepts by three contemporary jurists and also determine and explain the jurisprudential narrations in deciding the share of Sacrifice of Hajj in the interpretations of the Holy Qur’an and examine and evaluate the appropriateness of lexical and jurisprudential concepts, dictionaries and traditions based on the meaning of the presented words by each of the respected translators<br /><br />Also, this study, using valid narrative sources, interpretations and lexical dictionaries, has tried to explain the characteristics of the three groups of consumers of the sacrifice and the way the three shares of sacrificial meat are distributed among them. Finally, the topic has been summarized and its interpretation in the exigencies based on the Qur’anic verses has been demonstrated.

Proving the miraculous nature of the Qur’an as one of the methods to believe in the Qur’an as a divine text has always attracted the attention of the researchers of the Qur’an; nevertheless, the published efforts on this subject are facing numerous methodological challenges. This research attempts to introduce a new and original method exempt from the challenges of the present methods by utilizing some of the techniques in mathematical sciences, logic and statistics. This scientific case-based method rates the effective parameters in the recognition of scientific miracle for one case. Accordingly, it will calculate the certainty of each case and proceeds to combine the ratings of various cases of scientific miracle to calculate the degree of certainty of the divine nature of the book based on those results. In combining the ratings, a threshold will be determined based on human belief behavior. An advantage of this method is that it is extra-religious, data driven, quantitative, applicable to all texts, and generalizable to the entire content. 

By development of human scientific abilities, more miracle aspects and wonders of the Qur’an have been recognized. Stating the story of Dhu al-Qarnayn and constructing of dam, verses (Q.18:83-98) have pointed some valuable scientific aspects regarding chemistry, physics and metallurgy. The instruction for the structure reveals the non-accidental process, because the precise expected physical, chemical and metallurgical properties. The three-layer structures of dam with dendrite like microstructure in its matrix will guarantee the durable structure against most chemical destructive agent, mechanical damage and thermal threats. Hence the powerful people of Gog and Magog could not overcome the high tensile strength of iron, high ductility of copper and the high toughness of CuFe alloy. The high thermal and temperature resistance are the evidence for more structural power. Such masterpiece of engineering, in technology of alloying, could not be based on the knowledge of common craftsmen of that time, but it must have been based on superhuman wisdom. Consequently, although the Qur’an is a book of guidance, but it reports some original scientific issues, such as the Dhu al-Qarnayn story. These were not known in the age of revelation and after progressing in science, but the truth of considered issues has been proved. However, because of the clear instruction, and the precise prediction of properties, it is possible to use the verses as an excellent idea for scientific advancement, rather than reporting events. 

Panpsychism in philosophy of mind is the view that mentality is fundamental and ubiquitous in the natural world. The view has a long and venerable history in philosophical traditions -both East and West- and has recently enjoyed a revival in analytic philosophy. Thus, in conjunction with the widely held assumption that fundamental things exist only at the micro-level, panpsychism entails that at least some kinds of micro-level entities have mentality, and that instances of those kinds are found in all things throughout the material universe. We can see something like this in Mulla Sadra's Transcendent Philosophy. Mulla Sadra claims that all things enjoy some kind of intelligence and understanding. On the other hand, many verses of the Holy Qur'an either explicitly or implicitly assert the presence of understanding and intelligence in all things. In this article, I will explain all three issues (Panpsychism, Mulla Sadra's view, and relevant verses of the Holy Qur'an), then I will make it clear that Mulla Sadra's view and Qur'anic statements are consistent with at least some versions of the Panpsychism.

Cognitive linguistics is an approach in the study of language that examines the relationship between his language and mind and his social and physical experiences. Cognitive Linguistics is one of the interdisciplinary sciences whose purpose is reflection and precision in the mechanism of the relationship between the structure and the constituent elements of a text in order to better understand the process of completing the meaning and the concept hidden in it. Herbert Paul Grice is one of the linguistic analytical philosophers that according to this point of view, has conducted detailed and extensive studies on conversations and linguistic actions and their indirect and implicit meaning in everyday language, which has become known as Grice's cooperative principle. Conversation is one of the constructive elements of every narrative text that plays a central role in transferring the meaning. Grice sees conversation as a purposeful and rational behavior and it is a type of cooperation-based interaction that has its own logic. According to his theory, every successful dialogue is based on observing the 4 principles of cooperation (quantity, quality, communication and method) and if any deviation from one or more of the four principles is based on a certain relationship and purpose, it leads to the necessity of communication and if this goal is not provided departing from these principles will lead to the failure of dialogue. Therefore, in this research, some of the conversations between Jesus and the apostles in the Holy Qur'an have been analyzed, based on the theory of Grice's rules in a descriptive and analytical method in order to answer the question of how the cooperative principle is used and violated and what effect these violations have on the meaning and purpose of speaker. The results show that the dialogues of Jesus and the apostles in the Holy Qur'an violate the 4th principle of cooperation. The 3rd principle is most evident that the words of Jesus and the apostles have the quantity of 3 times in the Holy Qur'an and 2 other principles namely the principle of communication and the principle of method have a harmonious participation in the dialogue of the apostles and Jesus.

Significant advancements in empirical sciences have intensified feelings of self-forgetfulness, emptiness, meaninglessness, stress, and loneliness in humans. As a result, individuals in our time more than any other time need a solid foundation for guidance. The belief in "Mahdism," which is a common belief among all Abrahamic religions and has a special prominence in Shia Islam, can serve as a strong and salvific foundation against cognitive, ethical, and psychological crises with utmost effectiveness. In this article, we delve into the various dimensions of this idea from the perspective of Quranic verses and Islamic narrations and its role in addressing various crises in modern society, as well as addressing some intellectual doubts rose against this idea. By referencing religious and rational sources, we will analyze and elucidate the Islamic perspective on the Mahdi and his revolutionary efforts. Modern humans desire peace, wisdom, and justice, which are lofty ideals. Based on historical texts and religious narrations, Imam Mahdi is a figure who will realize these ideals and overthrow the adversaries. Imam Mahdi will establish a government based on justice that will encompass the entire world. He will actualize the Quranic invitation: "Say, O! People of the Book come to a word that is equitable between us and you." (Quran, 3:64). Religious evidence indicates that Imam Mahdi establishes an ideal relationship among individuals and eliminates discord, oppression, and ignorance. He establishes a government based on kindness and mercy by actualizing the Quranic verse "The believers are brothers" (Quran, 49:10). There are over three thousand hadiths from the Prophet of Islam (PBUH) and the impeccable Imams specifically related to the topic of the Imam of the Time. These hadiths can be found in Shia and Sunni texts. It is noteworthy that many renowned Sunni scholars have published specialized books on the topic of the Imam Zaman (AS). Throughout history, the concept of anticipation and hope for a brighter future has been a common belief among nations and religions and will continue to be so. This outlook is intrinsic to humanity. However, the difference lies in the representative of civilization and the leader of global sovereignty. Within the framework of Shia thought, emphasis is placed on the honorable Imam who experiences the hardships of life like any other individual. He holds authority among the people and is a partner in their joys and sorrows. There are two distinct forms of anticipation. The first type is recognized as effective, empowering, and enduring anticipation, which can even be considered a form of selflessness and service to the truth. On the other hand, the second type of anticipation is deemed sinful, destructive, and paralyzing, ultimately leading to captivity. In the contemporary era, there is an increasing consensus that a global leader is necessary to address the multiple crises we are facing. This leader will have the ability to eradicate wars, conflicts, power abuse, colonialism, and other forms of injustice and inequality. However, it is essential to identify an individual with the necessary qualities to fulfill this important role. The global leader who will bear this immense responsibility must serve as a role model. Critics of Shiism believe that according to the beliefs of this school of thought, the hidden Imam must now have lived for almost twelve centuries, which is impossible for any human being. In response, it must be clarified that this criticism is merely based on the improbability of such a scenario, not its impossibility. In fact, a lifespan of this length or even longer is usually impossible, but not logically impossible. However, those who delve into the hadiths of the Prophet of Islam and the impeccable Imams find that they describe this life as miraculous. A miracle is by no means impossible, and it cannot be refuted with scientific arguments. Furthermore, it is strange that these criticisms arise from the People of the Book, including Jews, Christians, and some Muslims, as they themselves accept the miracles of the prophets of God based on their holy scriptures. According to the Islamic traditions and Quranic verses, it can be concluded that Imam Mahdi will appear to restore the position of the heavenly book and the teachings of the Prophet of Islam. He will establish global justice and renew the spiritual essence of the religious community. These are issues that no prophet has succeeded in fully realizing. The real life of the book and tradition lies in implementing global justice. The ultimate goal and purpose of God in creation will be fully realized through the most selfless servants, reformers, and devoted followers of the Prophet of Islam. Imam Mahdi will begin his mission by inviting people to a healthy and civilized life through faith. People worldwide, tired of the trials and tribulations of life and disillusioned with the emptiness of human ideologies, will respond eagerly and wholeheartedly to the call of Mahdi and strive to develop their mental powers and deepen their religious knowledge. Therefore, with determined resolve, leadership, and steadfast support from his loyal followers, Mahdi is poised to create a fundamental framework for a global governing body that upholds justice. The ultimate goal of Islam is to establish global justice (Quran, 57:25). God's definitive promise of victory guarantees the completion of Islam's historical philosophy, especially the triumph of the oppressed: "We wanted to bestow favor upon those who were oppressed in the land and make them leaders and inheritors." (Quran, 28:5) Belief in the Mahdi not only guarantees a hopeful outlook on the future of the world and humanity but also signifies a fundamental progress towards intellectual growth and maturity.  

In the matter of the formation of the universe, the holy Qur’an mentions various phenomena, each playing a special role in the evolution of the universe. In this article, we describe two celestial phenomena that have been discussed in verses (Q.21:30) and 41:11, and we assess the possibility of matching these two verses with new scientific findings. Our approach in this study is that we first examine the plausible meanings of the verses through lexical, morphological, syntactic and interpretive analysis. Then we propose possible scientific phenomena compatible with achieved meanings of the verse and evaluate their conformity. Results of this study show that the reference of the Qur’an to the two phenomena, i.e., “coalescence and separation of the skies and the earth,” and “the formation of the sky from smoke,” can be compatible with the scientific phenomena of the Big Bang, the formation of the solar system and the formation of the earth and its atmosphere. 

Hail is an atmospheric rainfall with a complex mechanism. The Greeks were among the pioneers of knowledge in ancient times and they termed “hail” as “frozen rain” (Anaximander) and “instant freezing of water and moisture” (Aristotle, n.d.). These two meanings are inconsistent with current scientific facts. The Noble Qurʼan is the most authentic text to encourage Muslim believers to think about creation and strengthen their faith in the eternal power of the Creator. For instance, the mechanism of hail falling has been expressed in the verse (Q.24:43) with specific and gradual indications. In this research, first, by library method, different explanations of this verse were obtained from valid interpretive sources and then, the scientific findings of meteorologists and climatologists on hail were extracted from reference scientific texts on atmospheric sciences. In the third stage and based on comparative method, the scientific rules were placed next to interpretations to test the novelty and degree of the allusions of this verse. We found that the stages of hail falling included:“invisible water vapor rises from the sea,” “water vapor ascends into the atmosphere,” “reaching the condensation stage,” “cloud formation,” “convergence of ascending currents,” “formation of cumulonimbus cloud,” “growth of hailstones during successive ascents and descents by adsorption and freezing of ice needles,” and finally “their fall down over ground” respectively. Meanwhile, the steps in the Noble Qurʼan are mentioned in verse (Q.24:43) in the following order:“clouds movement slowly,” “clouds convergence,” “clouds accumulation,” “the formation of mountain-like clouds,” and “hail falling from the clouds.” The results also showed that likening cumulonimbus cloud in the verse (Q.24:43) to “mountain” have four respects that were beyond the comprehension of the people at the time of the revelation of the Qurʼan. Nowadays, these features are known to stationary and satellite meteorological instruments. These four characteristics are “cloud layer temperature,” “their constituent phase,” “troughs and ridges inside the cloud” and “cloud height up to the tropopause.” Based on these four characteristics, the Noble Qurʼan considered the cloud of cumulonimbus as similar as “mountains.” Meteorologists divide any cumulonimbus cloud into three floors, including cold at the bottom, super-cold at the top and intermediate in the middle. We find these three floors in the same way in the high mountains. These floors are the current rivers (liquid phase), snow and ice reserves (solid phase) and in the middle region a combination of two liquid and solid phases, namely water and ice. Images from the cumulonimbus from above the atmosphere show dark and deep valleys and light and raised ridges. The fourth feature is to be said, none of the surface phenomena are as high as the mountains. Finally, meteorological findings show that it is the only cumulonimbus that rises from the ground to a height of 12,000 meters and more. 

One meaning of the word āyah in Qur’anic context refers to a sign, which is a divine miracle as attested in verse (Q.54:15): Certainly We have left it as a sign; so, is there anyone who will be admonished? The verse refers to the story of Noah’s Ark and his nation’s penalty, which is presented as a sign for posterity. There are various perspectives among interpreters about the reference of pronoun it in the verse, depending on whose antecedent, the verse can be considered as one of the verses expressing divine miracles. The present study tries to investigate the aforementioned verse and its miraculous aspects through an interdisciplinary method between the Qur’an and archaeology. Based on conducted studies, the word āyah implies to Noah’s Ark or the Flood phenomenon and rescuing a few of his nation who are the only survivors of humankind. Given archaeological studies, there is no certain evidence yet to confirm the remains of the Noah’s Ark and the verse cannot thus be considered as a scientific miracle. As a result, the miraculous aspect of the verse indicates giving notice of the unseen which is verified in verse (Q.11:49).