Qur'an

The proscription of illustration and painting in Islam is a topic often discussed by researchers and art-ists. Most orientalists have suggested that Islam generally opposed art, especially painting and illustra-tion, thus resulting in a number of limitations. A survey of different prophetic sayings on this subject (hadith singular, hadis plural), verses of the Qur'an, and artworks in the era of the caliphs has been pe-rused in this article. It seems that a core factor for the restriction was the possible reversion of newly converted Muslims to polytheism and idolatry. This was a genuine concern in early Islam. Today it is generally unknown, unheard of or simply ignored in the world of Islam. Islam has not prohibited paint-ing rather it does emphasize beauty and aesthetics.

The purpose of this study is to analyze the descriptive descriptive causes of youth's deviance and deviation from religion, and ways to get out of it based on verses and narratives. The results of this study indicate that this problem is not caused by the essence of religion, but rather by causes such as inadequate presentation of religion, incompatibility of religion with reason and science, poverty, psychosis, environment, epistemic weakness, and so on. The Holy Quran as a comprehensive set of scriptures and traditions of the Prophet (peace be upon him) has offered many solutions such as strengthening the faith, purifying the environment, careful selection of comrades, and so on.

Purpose: Psychological capital refers to the state of positive psychological development of a person and it is important and investigated considering thestrive to achieve goals and to undertake and make the necessary effort to succeed in challenging tasks. From the Islamic perspective, psychological capital (PC) is a person's belief in his abilities to achieve success, to have perseverance in pursuing goals, endure problems and having patience in this regard. The purpose of the current research was to design the model of psychological capital from the Islamic perspective in Iran's governmental organizations. Methodology: The current research is considered a mixed research (qualitative-quantitative). The qualitative section included Quran and Nahj al-balagha, and the quantitative section included PC experts, as well as faculty members who have conducted research in the field of PC. In the qualitative section, the study sample selected using complete enumeration and included Quran and Nahj al-Balagha, and to collect the data in the quantitative section, a total of 15 people were selected using purposive sampling method who then answered the questions of the Delphi questionnaire. According to the analysis of the Quran and Nahj al-Balagha, a total of 126 semantic expressions and primary open code as well as 17 PC-related indices were extracted. These indices were merged and then selective coding was carried out. In the second stage, Delphi quantitative research method was used. Finally, PC-related indices and items were extracted and categorized after data collection. Cohen's kappa index was used to validate the coding process and ensure quality control of the factors. Findings: The results of the research showed that the Islamic-based PC included 18 axial codes and 4 selective codes (the self-purification dimension with six axial codes; the patience dimension with two axial codes. Conclusion: the positive thinking dimension with four axial codes and the truth-seeking dimension with six axial codes).

Drawing upon the hermeneutic basis that understanding and interpretation of a text is conditioned by the reader’s preunderstanding, this article examines ʾAllamah Ṭabāṭabāʾī’s interpretive preunderstandings. In so doing, the article first, will explore ʾAllamah’s constitutive and non-constitutive preunderstandings. As the foundation of his Qur'anic interpretation, the constitutive category is divided into three subcategories: text-specific, interpreter-specific, and interpretation-specific. The non-constitutive category is studied under the following two subcategories: the imposed and non-imposed preunderstandings. Although the article studies ʾAllamah Ṭabāṭabāʾī’s interpretive preunderstandings, this categorization can be applied in studying any scriptural hermeneutic discourse. The contribution of this article to the field, is not limited to Allamah Ṭabāṭabāʾī’s interpretive preunderstandings. The method applied in this study can be used in the study of any scriptural hermeneutics.

Qur'anic stories are among the topics that interest Orientalists and have been analyzed differently. In some Orientalist works, attention has been paid to the whole story, and in others, some details have been focused on. German Orientalist, Rudi Paret, has presented a concise interpretation of Qur'anic stories in the book <em>The Qur'an Commentary and Concordance</em>. In this article, we will review his opinions in this field. The results of this article indicate that despite Paret's attention to the interpretation of verses with other verses and referring to the tradition of Islamic interpretation, relying on the information of the Bible and relying too much on the oriental tradition before him caused his misunderstanding of some stories. His focus is on some details in Qur'anic stories such as the meaning of the words Hettah and Raqeem, which conflict with the Islamic interpretation tradition in most cases.

The fusion of the Islamic-centered Qur'anic culture and Iranian-based wisdom culture in ancient Persian literary texts is a blessed and unquestionable event in the field of Islamic Iranian culture. However, some people try to unilaterally manage the sources that influence Persian literature and the suspicion of the alienation of the literary heritage from the Holy Qur'an by promoting pre-Islamic Iranian sources.In the meantime, many Persian writers have benefited from Quranic elements in order to explain their thoughts and artistic creations. Qaboosnameh also did not neglect this importance, and by purposefully using the miracle of Khatam, Sanratul-Maali has displayed the element of education with rare eloquence and eloquence. Examining the background of the place of religion in the realm of Hakim and Hakim al-Ziyar's decree requires extensive research.Knowing about the intertextual scope of Qaboosnameh and the Holy Quran, by describing and analyzing the forty-four chapters of this advice book, Ferraro's library research has explored the influence of Qaboosnameh on Quranic themes based on the model of Julia Kristeva as the founder of the modern intertextuality theory. The findings of the research show that Qabusnameh, in addition to being influenced by the wisdom of Iranians and sources such as Azarbad Marspandan's instructions, Anoushirvan's Pandnameh and Bushkur Balkhi's poems, has also benefited from the system of Islamic knowledge centered on the word of revelation.A usage that is sometimes obvious and carries the sign of Quranic verses, and sometimes requires careful reading and reflection to know the Quranic source.