درخت حوزه‌های تخصصی

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. 

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). 

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.  

The study of surahs' structure has attracted researchers' attention in recent years. One of the theories herein is the theory of Topic Sameness which acknowledges that each surah of Quran has formed on a single topic. The theory of Introduction and Explanation as one of the most important branches of Topic Sameness, proposes that the Almighty states the topic of each surah at the first section, elaborates it at different parts of the surah in the forms such as stories, signals of nature, and future predictions, and concludes from the stated contents at the final part. In this paper, we accordingly intend to study the two theories using NLP techniques for the first time. In this regard, based on the three methods of tf-idf, word2vec and roots' accompaniment in verses, the similarity of Quranic roots is computed. Then, the amount of similarity of the concepts within surahs to each other is calculated and compared with the random mode. The results show that the studied surahs hold the inner coherence between the concepts so that they have been formed on a single topic or a few topics related to each other. In addition, the study on the similarity between the first and the body sections of each surah shows that the structure of Introduction and Explanation seems to be true for many surahs by the designed methodology. At the end, by comparing the similarity of surahs to each other versus their order distance in Quran and their revelation time distance, we realized that the whole Quran is also relatively organized in terms of surah' ordering.

Time is the basis of human life in this world and it is not only his biological background, but also a background for his intelligent life. Man thinks about time and looks at it from the angles of different sciences; from physics to philosophy; and from cosmology to anthropology. The concept of "Time" has also received attention in the Qur'an, and due to the dedication of an independent surah to this concept and the oath to time has assigned a special place to it in the form of the concept of "al-ʿAṣr". The epistemological connection of this concept with the concepts of "Man", "Loss", and "Faith" is very important from an existential point of view, which organizes the current approach in this article. The existential and existentialistic condition of man is the condition of this world that requires timing. This is a possibility for humans, which indicates a time limit for humans. This situation is associated with the feeling of loss in the passage of time, which is absolute and inseparable from the situation of this world. This is the human condition and, of course, it is a condition that presents possibilities to the human being. Time passes on man and confronts man with the concept of eternity and immortality. Eternity is placed in front of man as a possibility to face an existential contradiction in order to achieve salvation as an existential concern by choosing faith in a transcendental and spatial origin and destination.

This paper seeks to explains the way in which the Qur’ān historically established its identity through its use of asmā’ al-Qur’ān ( al-qur’ān, al-kitāb, al-furqān, and al-dhikr ). In doing so, it combines the analysis of the literary feature and the historical chronology of every single use of asmā’ al-qur’ān terminologies during its formative period. This analysis requires the use of al-tartīb al-nuzūl approach—that of al-Jābiri—integrated with discourse analysis to understand the process of identity building of the Qur’an. According to this study, the Qur’ān language was the tool through which the Qur’ān distributed its power, both explicitly and implicitly. The implicit mechanism manifesting itself as the Qur’ān’s positional play between the traditional shi‘r and earlier scripture in order to influence the Quraish’s psychological state. The explicit mechanism is that it clearly declares itself to be the Arabic scripture ( Qur’ānan arabiyya ). Asmā’ al-Qur’ān plays an important role in both strategies. There would be no better way to gain influence for the Arab community, which valued language and had a strong emotional attachment to it. Even though few believed in it, the identity of the Qur’an had been successfully established through both strategies in its first seven years.

Self-awareness is one of the key issues in life that every individual must possess for progress and advancement in their lives. It is highlighted in the Quran with terms such as insight and self-forgetfulness, and it is based on theological, ontological, and anthropological foundations. Each of these foundations has educational effects. The present study discusses the anthropological foundations of self-awareness in dimensions such as insight, orientation, and values, and aims to address the following questions: What are the cognitive foundations of self-awareness in the Quran, and what are their educational functions? What are the orientation foundations of self-awareness in the Quran, and what are their educational functions? What are the values foundations of self-awareness in the Quran, and what are their educational functions? Background Regarding the significant importance of this research, numerous activities have been carried out in the field of psychology with a religious approach, such as the book "Comparative Self-Awareness from the Perspective of Islam and Psychology" by Fatemeh Esfandiari, the book "Self-Awareness" by Samad Shah Mohammadi, the book "Self-Awareness and Self-Management" by Masoud Noorali Zadeh, the book "From Self-Awareness to Self-Knowledge" by Shahrbano Ghahhari, and articles like "The Relationship between Self-Awareness and God-Awareness" by Noorali Zadeh Miyaneji, Bashiri, and Jan Bozorgi in the Psychology and Religion Journal, no.19, article on the effectiveness of teaching self-awareness from the perspective of Islamic teachings on reducing students' psychological pressure by Amir Hossein Mousavi in the Psychology Studies Journal, no. 30, article on self-awareness and its educational functions in improving human social relationships in the Quran and Hadith by Fatemeh Saifali'i in issue 2 of volume 2 of the Journal of Educational Teachings in the Quran and Hadith, and others. However, no work has yet delved into the Quranic foundations that provide a fundamental and root-based look at this issue and its educational effects. It seems that this article may be the first work to address this topic. Methodology In this research, a descriptive-analytical method has been used to evaluate and analyze the main concepts including various dimensions of cognitive human foundations, self-awareness, and their educational effects in detail. This analytical method allows us to delve into a better understanding of the cognitive human foundations in dimensions such as attitude, orientation, values, self-awareness, and their educational effects from the perspective of the Holy Quran. General Research Findings Cognitive human foundations of self-awareness in the Quran are divided into attitude, orientation, and values foundations. The dual existence of human from body and soul, human's free will, and purposefulness are among the most important attitude foundations that significantly impact the fulfilling self-awareness and have educational effects such as attention to physical and spiritual dimensions, assisting human in the path of perfection, and enhancing human resilience, patience, and self-esteem. Purposefulness is directly related to self-awareness because without self-awareness, achieving one's goals and ultimate purpose is not possible, and without consideration of the hearafter, reaching the final goal is not achievable. Human nature and pure temperament, awareness of capacities, abilities, and shortcomings are among the most vital orientation cognitive human foundations that have a significant impact on the realization of self-awareness and have educational functions such as awareness of capacities, talents, and shortcomings as the starting point of self-awareness, recognizing capacities and shortcomings leading to strengthening confidence, increasing self-belief, and self-awareness. Human dignity, caliphate, and vicegerency of God are among the crucial values-based cognitive human foundations, each of which has a direct relationship with self-awareness and results in feelings of worthiness, self-esteem, and social status in society. Final Conclusion Cognitive human foundations of self-awareness in the Quran are divided into attitude, orientation, and values foundations, each of which has educational effects.