https://maarij.isramags.ir/ Maarij en daily 1 Fri, 20 Feb 2026 00:00:00 +0330 Fri, 20 Feb 2026 00:00:00 +0330 https://maarij.isramags.ir/article_241876.html This research, adopting a documentary analysis approach and relying exclusively on the Tasnim commentary of Allameh Javadi Amoli, explores the solutions for religious education to face the emotional, behavioral, and social challenges of students. In this regard, by analyzing the qualitative content of the Tasnim commentary, the theoretical foundations of a preventive model were extracted. The findings show that the centrality of fundamental concepts such as "purification" and "discipline" in this commentary provides a fulcrum for changing the paradigm from a reactive system to an active and preventive system. The proposed model emphasizes strengthening the three pillars of the relationship with God (as a source of meaning), the relationship with oneself (based on self-dignity), and the relationship with others (in the light of kindness and justice). This research ultimately explains a number of operational strategies that institutionalize the cultivation of virtues such as patience, rationality, and kindness in the context of school curricula and culture in order to cultivate balanced and responsible students. **In the perspective of this model, the school becomes a living and inspiring environment in which the prevention of harm occurs not as an additional task, but as the natural essence of the educational process. https://maarij.isramags.ir/article_241877.html This study adopts a theoretical-analytical approach to conduct a comparative examination of the issue of determinism and free will in two distinct sources: first, the article “Human Act under God’s Control or Free?” in the Encyclopaedia of the Qurʾān (Leiden), which presents a historical-descriptive overview of various Islamic perspectives on the subject; and second, the exegetical-philosophical framework of Ayatollah Abdullah Jawadi Amoli, who, drawing on the principles of ḥikmat-i mutaʿāliya (Transcendent Philosophy), offers a rational-revelatory interpretation of the relationship between divine power and human freedom. The central concern of the study is to elucidate the epistemological and methodological differences between these two readings of human volition. The theory of amr bayn al-amrayn (a matter between two extremes) is selected as the focal point of analysis—a theory that holds a central position in Shiʿi philosophical and exegetical traditions, particularly in Jawadi Amoli’s works. The research methodology is based on conceptual analysis and philosophical interpretation of primary sources using a library-based approach. The findings indicate that Jawadi Amoli’s perspective, while affirming divine omnipotence, emphasizes human will, responsibility, and moral agency. Based on these findings, it may be asserted that his exegetical-philosophical system holds significant potential for contributing to contemporary discourses in the philosophy of religion, especially in ethics and Qur’anic theology https://maarij.isramags.ir/article_241874.html Hope, as the driving force of life and an essential element for human persistence and effort, in the contemporary era, which is accompanied by the spread of despair and anxiety, requires a root analysis in religious sources. This research aims to systematically explain the hope-infusing methods in the Holy Quran and provide practical solutions from it, using a descriptive-analytical method and relying on reliable interpretative and hadith sources. To achieve this goal, the key hopeful verses of the Quran were studied through content analysis, examination of the status of revelation, and related interpretative narrations. The findings of the study show that the Holy Quran, by presenting an educational system of hope, does not merely express generalities, but rather, by relying on central concepts such as divine infinite mercy, the certainty of opening after hardship, active trust, the afterlife perspective, divine guarantee for those who trust, the prohibition of despair, and the emphasis on the superior identity of the believer, provides a practical model for dealing with despair at the individual and social levels. Finally, these concepts were transformed into practical packages and practical solutions, and a six-dimensional operational model of Quranic hope was extracted, including the visionary, relational, verbal, behavioral, visual, and social dimensions. This model can be the basis for planning to strengthen resilience and spiritual vitality in Islamic society. https://maarij.isramags.ir/article_241880.html Topic: The term Fāṭir, one of the Names of God (Asmā’ al-Ḥusnā) in the Qur’an, has historically been interpreted mainly as “Creator” or “Originator.” However, an examination of Qur’anic collocational structures reveals that this term carries a broader semantic range than khāliq (خالق) or jā‘il (جاعل), and involves interpretive and semantic ambiguities. Objective: To clarify the fundamental meaning of Fāṭir, distinguish it from semantically related terms such as khāliq and jā‘il, and examine the role of collocational relations in its semantic network, with emphasis on semantic development in Qur’anic verses and their theological and ethical implications. Method: A descriptive-analytical approach within the framework of collocational semantics; collection of lexical and exegetical meanings from authoritative sources (e.g., Ibn Fāris, Rāghib al-Isfahānī, Ṭabarī, and Jawādī Āmolī), and analysis of six Qur’anic verses containing Fāṭir (Fāṭir/1, Yūsuf/101, An‘ām/14, Zumar/46, Shūrā/11, Ibrāhīm/10) according to the chronological order of revelation. Findings: Fāṭir denotes creation ex nihilo, the splitting of nonexistence, and wise initiation; in collocations with ḥamd, jā‘il, khāliq, rabb, walī, razāq, ‘ālim, and ḥakīm, it maps stages of creation from inception to completion. The generally Meccan order of revelation indicates a context of disputation with polytheists. Conclusions: Fāṭir represents a stage prior to khāliq (composition and ordination) and jā‘il (subsequent transformations), forming a basis for the understanding of God’s Lordship (rubūbiyyah), guardianship (wilāyah), and innate monotheism (fiṭrah). This understanding guides the recognition of human position in the cosmos and fosters an ethically responsible approach, opening new horizons in Qur’anic semantics. https://maarij.isramags.ir/article_241878.html This article aims to explain the components of the inherent human dignity (Karāmat Dhātiyya) in the Holy Quran, from the perspective of Allameh Tabatabai and Ayatollah Javadi Amoli. The research methodology is descriptive, analytical, and comparative, based on the interpretive and written works of these two scholars. The objective is to identify the points of agreement, divergence, and distinction between the two commentators regarding the source, meaning, and components of this dignity, and to evaluate their interpretive views. The findings indicate that both commentators consider inherent dignity a universal divine gift for all mankind, encompassing both believers and disbelievers. The main point of divergence lies in determining the components. Allameh Tabatabai, based on the apparent meaning of the verses, considers inherent dignity as the totality of man's potential and actual created possessions (Takwīnī), both physical and spiritual. In contrast, Ayatollah Javadi Amoli posits that man's Divine Spirit (Rūḥ al-Ilāhī) is the exclusive source of dignity, viewing the body merely as a vessel for its manifestation. He maintains that inherent dignity is a multi-level reality (Dhū Marātib), whose manifestations include both physical and spiritual dimensions. The view of Allameh Tabatabai, emphasizing the involvement of physical components, is more consistent with the apparent meaning of the verses, while Ayatollah Javadi Amoli's view demonstrates greater analytical depth on the subject. https://maarij.isramags.ir/article_241879.html شناخت زبان یک متن، ارتباط مستقیمی با مدیریت انتظارات خوانشگر از متن دارد. التفات(در معنایی عام تر از یک صنعت ادبی)، را می توان ابرشاخصه سبک شناختی قرآن کریم خواند. شاخصه التفات در مقاله پیش رو در سه حوزه مصداقی، معنایی و ساختاری رصد شده است. در حوزه نظارت به مصادیق، عملا متن قرآن کریم بین مصداق و معانی کلی، در نوسان و التفات است. حرکت بین معانی مجازی و حقیقی نیز نمونه بارزی از انعکاس التفات در حوزه معنایی است. بارزترین نمود انعکاس التفات، التفات ساختاری است. نه کلیت معنا باید به دلیل مصداق نادیده گرفته شود و نه مصداق در سایه کلیت. شاخصه التفات ساختاری، متن قرآن کریم را از ماهیت یک متن مکتوب صِرف، متمایز می کند و لزوم تشخیص مواضع تاکید کلام را دوچندان می کند. در مجموع این مقاله به این نتیجه می رسد که صنعت التفات -با تمام تنوعی که گفته شد- نقش مهمی در مانایی متن و معارف قرآن کریم ایفا می کند.