mohammad sharifi; hasan yaghobi
Abstract
یکی از مهم‌ترین مباحث انسان‌شناسی و اخلاق، مسئله‌ی "خشونت" است. زیرا، از یک‌طرف دشمنان دین همواره سعی در معرفی چهره‌ای خشن و ناخوشایند از دین و پیشوایان آن داشته و از ...
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یکی از مهم‌ترین مباحث انسان‌شناسی و اخلاق، مسئله‌ی "خشونت" است. زیرا، از یک‌طرف دشمنان دین همواره سعی در معرفی چهره‌ای خشن و ناخوشایند از دین و پیشوایان آن داشته و از طرفی، در تعالیم دینی، گاه انسان حق إعمال خشونت را ندارد و گاهی هم، باید ابراز خشم و خشونت کند. این رویکَرد دوگانهی دین و آموزههای اسلامی به مبحث خشونت و ترسیم چهره‌ای خشن از دین توسط مخالفان و اسلامستیزان در سالهای اخیر، نویسندگان مقاله را بر آن داشت تا به بررسی مبحث خشونت در نهج‌البلاغه بپردازند. پژوهش حاضر، به هدف بررسی معنا و مفهوم خشونت در کلام امام علی(ع) با تأکید بر گستره‌ی معنایی آن در نهج‌البلاغه، با روش توصیفی-تحلیلی سامان پذیرفته و به این نتایج دست یافت که أولاً؛ خشونت با واژگانی چون؛ خُرق، سُخط، شِدَّة، عُنف، غَضَب، غِلظَة، غیظ، قَسوة و مِراء، ارتباط و ترادف معنایی آشکار دارد و ثانیاً؛ میتوان با شناخت هرچه دقیقتر و کاملتر آن، ضمن رفع اتهامِ خشونتگرایی از دین اسلام، کاربردها و کارکردهای درست آن را در ساحت جامعهی دینی و انسانی به نظاره نشست.
Mohammad Sharifi; Hojjat Alinejad
Abstract
Undoubtedly, one of the most important interpretive sources after the Holy Quran is the use of the hadiths of the infallible. In each period, the rate of use of these hadiths by commentators has been different. In contemporary times, utilizing hadiths in interpretation according to new questions has ...
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Undoubtedly, one of the most important interpretive sources after the Holy Quran is the use of the hadiths of the infallible. In each period, the rate of use of these hadiths by commentators has been different. In contemporary times, utilizing hadiths in interpretation according to new questions has been of special importance. One of these interpretations with a new and idiomatic approach is sample interpretation. Now, the question is how much this interpretation has benefited from the hadiths of the infallible. One of the interpretations that have interpreted the Holy Quran with this approach is the sample interpretation. Now, the question arises as to what is the quantity and quality of using this interpretation of the hadiths of the infallible Imams. In this research using a descriptive-analytical method, looking at the sample interpretation and case study of Surah Al-Imran, it was concluded that he used the hadiths of the infallible in the following cases: Expressing the virtues and importance of the subject of the surah and verse, The reason for the revelation of the verses, Confirmation of the commentator's interpretive point of view, Determining and developing the meaning of the word, Explaining the examples of the verse, removing the ambiguity of the verse, and using hadiths in favor of an interpretation. By using these hadiths, he has been able to provide suitable and useful spiritual and intellectual food for the current generation.
Mohammad Sharifi
Abstract
The relationship of God with the human is not merely through prophetic revelation to the prophets; but also to non-prophets, which is interpreted as a directive revelation or an affirmative or inspiration. This descriptive-analytic study seeks to answer the question of what are the types of divine revelation ...
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The relationship of God with the human is not merely through prophetic revelation to the prophets; but also to non-prophets, which is interpreted as a directive revelation or an affirmative or inspiration. This descriptive-analytic study seeks to answer the question of what are the types of divine revelation and secondly what is the difference between the Tasdiri (Directive) revelation and the other divine revelation? The results of the study show that in the "Directive revelation", God confirms every believer who intends to do good by inspiration. This revelation, which includes the prophets, the infallible Imams, and the patrons of Allah, has no different in nature from inspiration; in other words, the Directive revelation is the same as inspiration to do action; But there are exact differences between Tasdidi (Directive) and Prophetic Revelations with narrating.
Abstract
A few ayahs of the Quran appear to violate famous rules of syntax for which different syntacticians have tried to provide explanations. However, the enemies of Islam have taken advantage of this fact, suggesting that the Quran is not a divine book, that it was written by a human being and, as a result, ...
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A few ayahs of the Quran appear to violate famous rules of syntax for which different syntacticians have tried to provide explanations. However, the enemies of Islam have taken advantage of this fact, suggesting that the Quran is not a divine book, that it was written by a human being and, as a result, it has many syntactic mistakes. This paper, via a descriptive-analytical method, seeks to provide a sound explanation for the diacritical marks of the abovementioned Quranic words. Having reviewed and criticized opposing views as well as great syntacticians’ views and readings of the Quran, the present study reached the following conclusions: None of the objections raised by the opposing side are acceptable insofar as they are all based on the language rules and conventions of pre-Islamic Arabia in its days of Jahiliyyah (ignorance) and, thus, can be explained by linguistic justifications. There is no historical account of any objection about the diacritical marks of Quranic words in the early days of Islam, especially before the emigration of the Prophet, by a pre-Islam rhetorician such as Mughira from among the enemies of Islam. Those who have found fault with the diacritical marks of Quranic words are from among the disbelievers, Christians and Orientalists; they either do not specialize in Arabic or are unaware of its subtleties. The goal of the enemies is to raise doubts among Muslims about their divine scripture.
mohammad sharifi; Houshang Beigi Yarvali
Abstract
Translation is a reconstruction of a word in another language in a way that all the meanings and purposes of speakers are conveyed in the target language. Therefore, a translated text is a full-scale mirror of its original text. The most important issue in translation is following the principle that ...
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Translation is a reconstruction of a word in another language in a way that all the meanings and purposes of speakers are conveyed in the target language. Therefore, a translated text is a full-scale mirror of its original text. The most important issue in translation is following the principle that a translator should take into consideration while translating. This should be done in a way that a translated text is equal to its original text. In translation, paying attention to a variety of semantic features of a word is necessary. However, practically, in some cases such attention might not be possible. Nevertheless, we should do our best to find the closest and most precise equivalences. The purpose of this study is to find out whether the translators of the Quran have paid attention to the components and semantic features of the Quranic words or not, and have they been able to reflect such attention or not. Therefore, in this study the translations of some of the translators, based on the dictionaries and interpreting books, have been explored. The analysis of the translations based on the seven words of the Holy Quran suggests that the translators have not paid the due attention to finding exact equivalences as well as the semantic features of the source language. Additionally, most of the translators have overlooked the semantic layers and classes hidden in the Quranic words.
