Hashem Andisheh; Ahmad Abedi
Abstract
God's praise is something that every Muslim and believer is looking for, and he always strives to achieve this goal. With the precious resources of "Qur'an and Sunnah", the religion of Islam offers a comprehensive educational and moral program to the world in this field. He emphasizes that one of the ...
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God's praise is something that every Muslim and believer is looking for, and he always strives to achieve this goal. With the precious resources of "Qur'an and Sunnah", the religion of Islam offers a comprehensive educational and moral program to the world in this field. He emphasizes that one of the aspects that the religion of Mobin Islam explains well is "praise". The current research is focused on the issue of the place and value and effects of Hamad's moral-spiritual health with a Qur'anic-narrative approach and Ashura pilgrimage. For this reason, in this article, the literal and idiomatic meaning of praise and moral-spiritual health is discussed, then praise in the verses and traditions and its effects on moral-spiritual health are discussed, and finally, we refer to praise in the Ashura pilgrimage. This research has used a mixed method with the help of written documents and computer systems and scientific software and descriptive and analytical data processing methods. The result is that because the most important foundation of religion is praise and this divine state is one of the important human emotions that has important effects on a person's morals as well as political and social activities and is the motivation of many desirable behaviors, the achievements of this research in the field of Hamad's moral-spiritual health works include: sincerity; the education of the position of trust; obtaining the pleasure of Almighty God; learning the position of submission; cleanser of moral vices such as: arrogance, avarice, greed, etc.IntroductionNoble Qur'anic teachings form the most central part of Islam. Researching Quranic concepts is not only a repetitive and pointless task, but it is also a window towards discovering the truths of the Quran and facilitating its understanding. Praise is mentioned in several verses, perhaps the most explicit of which is verse 44 of Surah Mubaraka Isra' ِنْ لَا تفْقَهُونَ تسْبیَهُمْ, everyone sings His praises, and every creature sings His praises and glorifications, but you do not understand their glorifications; He is tolerant and forgiving). The word "Hamd" alone, without counting its derivatives, is used forty times in the Holy Quran, of which 26 times are dedicated to God.The importance, necessity, and objectives of the research is that one of the teachings and truths that Islam and the Qur'an have called us to is the teaching of praise and glorification, which the Islamic society has neglected. Rather, it is one of the important educational principles of our religion, and for this reason, it has been addressed.In this article, we answer several questions about this principle:What is the position and value and effects of moral-spiritual health of Hamad with a Qur'anic-narrative approach and Ashura pilgrimage?In response to them, it should be said: Because the most important foundation of religion is praise, and this divine state is one of the important human emotions, that has important effects on a person's morals, as well as political and social activities, and is the motivation of many behaviors. Like it or dislike it.Research has been done on the background and history of the place and value of Hamad's moral-spiritual health with a Quranic-narrative approach and Ashura pilgrimage; however, comparative studies in this field and specifically regarding the educational method based on verses and traditions and the pilgrimage of Ashura, have been done less, and a few examples of them are briefly mentioned. The published works about Tabari can be divided into three categories:The first category: Commentaries that the commentators mention the verses related to Hamad and interpret the verse with other verses and traditions surrounding the verse under that verse. Works such as: (Ali ibn Ibrahim al-Qami, Tafsir al-Qami; Tabarsi, Majma al-Bayan; Al-Faiz Al-Kashani, Al-Safi; The Wedding of Hawizi, Noor al-Saqaleen; Siyuti, Al-Dar al-Manthor; Alosi, Rooh al-Ma'ani; Tabataba'i, Al-Mizan; Makarem Shirazi, Tafsir al-Nash).The second category: There are works that are usually books and documents that are narrative or non-narrative, in which verses and hadiths related to praise are discussed in those books and isnads, and the verse in question is also discussed along with other verses. Works such as: (Al-Kalini, Kafi; Sadouq, Ayun Akhbar al-Reza; Mufid, Amali; Tusi, Amali; Al-Tabarsi, Al-Ihtjaj; Haramili, Al-Wasal al-Shia; Majlisi, Bihar al-Anwar).The third category: articles; many articles have been written about Hamad, one can refer to an article entitled "Research on the educational method of Hamad in Islamic education" which examines the educational method based on Hamad in Islamic teachings, the results of which show that with nothing like God's praise cannot transform a person and make him walk towards perfection and reaching the position of closeness to God. Also, another article about "education and praise of God in a child" states that the teacher can put him on the path of perfection by providing the basis for the formation of love for God Almighty and God's parents in the child and God's praise.Research MethodThis research has used a mixed method with the help of written documents and computer systems and scientific software and descriptive and analytical data processing methods. The text used in this research is the Quran and hadiths of the innocents. Text interpretation and speech analysis are used to derive educational propositions from these texts. This method is described below.In order to interpret the speech (of course, regarding the interpretation of the Qur'an, help is taken from the available valid interpretations), the following steps should be followed: 1. Understanding the text; 2. Understanding the main meaning of the text. For the first purpose, i.e. to understand the text, it is necessary to first examine the vocabulary of the text and then the text of the hadith from the Arab point of view, and to understand the main meaning of the text, the references that exist in the target text are examined. In this part, everything that helps to understand the text and is effective in understanding it is examined (Masoodi, 2012, pp. 76-73).ResultsThe general praise and glorification of the creatures here should be a combination of the present tense language and in other words, a formative and legislative glorification, because many people and all the angels praise him from their understanding and intelligence, and all the particles of the creatures also use their present language. They discuss the greatness of the Creator. Although this type of praise and glorification is different, the comprehensive meaning of the word, praise and glorification is common...The value of moral-spiritual health of praise in the narrations is that the value of praise in God's words can be deduced from this when he said: The gift of my servant (Qul al-hamdulillah) has no fixed price for him. Of course, the infinite value of praise is considered for a servant when, according to Imam Khomeini (RA), the servant's belief and action are in accordance with what he said, not when the belief and action are neutral or even in the opposite direction of what he said.The works of the moral and spiritual health of Hamad are:sincerity;the education of the position of trust;Obtaining the pleasure of Almighty God;Learning the position of submission;It is the cleanser of moral vices such as: arrogance, avarice, greed, etc.The manifestation of moral-spiritual health of praise can be seen in the pilgrimage of Ashura with praise in calamities and Imam Hussain (a.s.) as a model of praise and God's pleasure.
ali sharifi; Musa Rahimi
Abstract
Faces means the use of one word in multiple meanings which have different meanings in different situations. This topic in semantics is called polysemy. In this research, which is organized in a descriptive and comparative method, after the study of different faces and parallels of the word 'Din' from ...
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Faces means the use of one word in multiple meanings which have different meanings in different situations. This topic in semantics is called polysemy. In this research, which is organized in a descriptive and comparative method, after the study of different faces and parallels of the word 'Din' from the viewpoints of semantics and traditional methods, the way of translating the different faces of this word in the Turkish-Istanbul translations will be investigated. This article has no equivalent in Islamic literature and this is the first one. Most of the translators have devoted their efforts to the fluency and soundness of the translation and have neglected the accuracy in finding equivalents of Quranic words and observing grammatical points. Of course, in the cases where the word 'Din' was included in the vocabulary, the performance of the Turkish translators has been appropriate to a large extent.IntroductionFaces and parallels mean the use of a single word in different positions of the Qur'an, which has a different meaning in each position. The phenomenon of polysemy in semantics refers to the same type of relationship that is known as spiritual sharing in traditional terms, which is a word that can be used in multiple meanings, and polysemy does not include verbal sharing according to semanticists. The aspects and analogies in the Holy Qur'an can be considered as having multiple meanings. Some words in the language alone have several meanings and this problem is called polysemous and such words have multiple meanings.The translation of the Qur'an into other languages began in the second century AH and there have been many discussions on this issue throughout history. The first Turkish religious translations started from the time of the Uighurs from Buddhism and Manichaeism, and with the acceptance of Islam by the Qarakhanians in the 10th century AD, Turkish translations of the Qur'an also began in order to learn and teach the meaning and concept of the Qur'an. According to historical sources, the Qur'anic verses were first translated into Persian during the time of Amir Mansoor Samanian by forming a delegation of scholars. The first Turkish translation of the Quran was most likely done at the same time as the Persian translation by the Turkish members of this delegation. Translations of the Qur'an, which started orally at the beginning, were made in most languages with the passage of time and according to the need. The translations made into Anatolian Turkish, the first of which took place in 1401 AD, have a history of more than six centuries. With the investigations that were done, we saw twice the number of translations done in Turkish compared to Persian translations. During more than six centuries, about 353 translations of the Turkish translation of the Qur'an into the Anatolian Turkish dialect (old and new) have been made, which also includes commentaries on this matter.In the same way, it is difficult and very difficult to transfer the whole and perfection from one language to another language, and according to some linguists, a complete and flawless transfer is impossible, definitely, this difficulty in transferring religious books that mostly contain words and concepts related to religion is evident several times. Therefore, due to this difficulty, throughout history, we see word-for-word and between-the-lines translations of the Quran in Turkish translations. The language of religious books is also a link between the audience and the source of revelation. In the early Turkish translations of the Qur'an, we see that some of these translations were accompanied by the Persian language, and this issue is important in terms of the history of the Turkish and Persian translations of the Qur'an. In addition, the translations made in Turkestan and Anatolia are mostly subtitled in Turkish and Persian languages. One of the important reasons for this type of underline and word-for-word translations is the impossibility of translating divine sentences.Considering that a historical and comparative study in Turkish (Turkey) and Persian translations has not been done so far, and in this upcoming research, which is organized in a descriptive and comparative method, an attempt has been made to eliminate these deficiencies, even if very little. In this research, after examining the different semantic aspects of the word religion from the perspective of traditional and modern linguistics, the way of translating the different aspects of the word religion in different Turkish-Istanbul (Turkey) and Persian translations has been analyzed synchronously. It seems that most of the translators - both in Persian and Turkish - whose translations have been discussed in the research, have spent most of their efforts on the fluency and soundness of the translation language, and have used accuracy in the equivalence of meanings. Quranic words are neglected based on Quranic aspects and analogues and grammatical points and linguistics have not been carefully considered.Research Question(s)Which Turkish translations can translate the word ‘Din’ in a good manner?In selected Turkish-Istanbul translations of the Qur'an, which are among the most outstanding and available translations, it clearly shows the translators' inaccuracy in accurately and correctly translating the various semantic aspects of the word religion, of course, apart from the cases of verbal sharing. Literature ReviewThere is no other similar research on this topic and our article is completely new.MethodologyThis research was organized in a descriptive and comparative method.ConclusionThe findings of the research indicate the lack of accuracy in the translation of Quranic aspects and analogies in the Turkish-Istanbul translations. Of course, in cases where the word "religion" was included in the vocabulary, the performance of Turkish translators has been quite appropriate. So far in Iran, no research has been written about Turkish and Persian translations into the Persian language, and this scientific activity will open a door for deeper and scientific researches.
Zahra Movazebi; Ebrahim Ebrahimi
Abstract
What is the concept of "God" as an unknowable being and how to represent his relationship with other beings are among the issues that have been the focus of religious scholars with different approaches. It seems that cognitive semantics, since it pays attention to what and how a concept is, can lead ...
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What is the concept of "God" as an unknowable being and how to represent his relationship with other beings are among the issues that have been the focus of religious scholars with different approaches. It seems that cognitive semantics, since it pays attention to what and how a concept is, can lead the way in analyzing the conceptual structure of "God". The upcoming research aims to explain the concept of "God" by using cognitive metaphors in the domain of "ownership" in order to show the structure and representation of the concept of "God" in human perceptual memory within the framework of conceptual metaphor theory. For this purpose, metaphorical mappings related to the domain of ownership, which played a role in the representation of the abstract concept of God, are identified and extracted, and are classified based on the type of mapping between the domain of origin and destination. Finally, the results of the research are in the form of Likoff and Johnson's conceptual metaphor theory and in the framework of cognitive linguistics. The result of this research shows that metaphors have cognitive and communicative functions and have the ability to provide a clear and understandable format for difficult and intangible concepts. Among the other achievements of this research is the explanation and analysis of the conceptual structure of "God" in the language of the Qur'an with the cognitive model of a personal God, and in the form of a "relationship between one person and another person" with the fields of origin: father, king, patron, borrower, and buyer. These cognitive domains have an allegorical relationship with God's essence.Introduction: The concept of "God" as an incomprehensible being, and its relation with other entities, has been a topic of scholarly interest in the field of religion. Scholars have approached it from various perspectives, but cognitive semantics, which focuses on the nature and structure of a concept, can be helpful in analyzing the conceptual structure of "God" in the Quran. Literature Review: The present research can be examined in terms of subject and method. From a methodological perspective, research has been conducted in the field of conceptual metaphor in Quranic and Nahj al-Balagha studies to prevent the elongation of speech. We introduce some of these works: Andalibi (2006) in the article "Abd, a canonical metaphor in cognitive human" refers to the cultural role of the metaphor "human as a servant" and discusses the cognitive people's view of the relationship between servant and lord as a social institution. Qaemi-Nia (1388) in a research on the topic "The Role of Conceptual Metaphors in Religious Thought", has analyzed the cognitive position and effective role of metaphor in creating new ideas and directing religious thought, and has addressed the impact of metaphor on Islamic thought and worldview. Pourabrahim (1396) in the article "Humanization of Abstract Concepts in the Language of the Quran from a Cognitive Perspective", examines the humanization of abstract concepts in the Quran cognitively and shows that in the Quran, the tangible pattern of human and person is used as a metaphorical existential type to express abstract concepts. From the subject In relation to the analysis of the conceptual structure of God in religious texts, an Book by Vincent Brummer(1992) titled "Speaking of a Personal God: An Essay in Philosophical Theology" . The author in that God explains His relationship with humans in the form of a personal and legal relationship of "employer and employee" "love relationship" and explains this relationship based on conceptual models. Also article by Tavakol Nia (2018) titled "The Function of Conceptual Metaphors in Explaining the Concept of 'God' in Nahj al-Balagha. But so far, no research has been done to explain the conceptual structure of "God" in the Quran with the conceptual domain of "person" and in the form of the conceptual metaphor "God as a person".Methodology: In the present study, the concept of "God" has been elucidated using cognitive semantics approach and descriptive-analytical method by using cognitive metaphors in the domain of " Possission " and related conceptual models The objective is to demonstrate how the cognitive structure and representation of this concept of "God" can be explained within the framework of the theory of conceptual metaphor. In the process of forming this research, first, verses from the Quran that were related to the conceptual notions of ownership and had efficacy in conceptualizing the concept of God and perceptibility of the idea of Him are identified and extracted. In the next step, with consideration of the metaphorical linguistic expressions, corresponding conceptual models are determined. Then, the results of the investigations are analyzed within the framework of the conceptual metaphor theory of Lakoff and Johnson, and finally, based on the meanings of words and interpretations, the cognitive analysis of the relevant verses is presented.Conclusion:The results indicated that metaphors have both cognitive and communicative functions, making them a useful tool for providing clear and comprehensible structures for complex and abstract concepts. This is accomplished by systematically mapping the features of the source domain onto the target domain, enabling one conceptual domain to be understood in terms of another. Another valuable outcome of this study is that indicates that In the infrastructure of many Quranic metaphors and similes that address the concept of God and His relationship with humans, the conceptual metaphor "God as a person" is used, in which the conceptual metaphors of "God" are based on human and social relationships and His characteristics. Based on this in the language of the Quran, the concept of God and the perception of Him are modeled on the cognitive framework of a person-to-person relationship. This framework is based on relevant conceptual components associated with human emotions and experiences of relating to others, such as king, father, protector, buyer, and lender, as represented in the source domain and in the form of conceptual metaphors "God is a king", "God is a buyer", "God is a father" and "God is a protector " is understood. These cognitive domains share a figurative relationship with the essence of God. Moreover, by invoking the concept of God in the mind through conceptual metaphors, various tangible aspects of the concept of God become apparent, which would not be understood without using cognitive models or figurative language.
m k; hasan majidi
Abstract
Visual expression is one of the features of the text of the Qur'an and its verses are covered with literary images, and this image is a sign of the simplicity and comprehensibility of the expression of the Qur'an. Sayyid Qutb, a contemporary Egyptian writer, chose the image as the best means of interpretation, ...
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Visual expression is one of the features of the text of the Qur'an and its verses are covered with literary images, and this image is a sign of the simplicity and comprehensibility of the expression of the Qur'an. Sayyid Qutb, a contemporary Egyptian writer, chose the image as the best means of interpretation, and in the form of his theory of artistic imagery, he believes that the Holy Qur'an has made the best use of the rule of an image in expressing its purposes. Based on this, the present study tries to study the structural features of the verses containing the conversations of Hazrat Shoaib with the audience, using the descriptive-analytical method and using library resources based on the principles and components of illustration of Seyyed Qutb's theory. Examining their discovery and appearance in the artistic illustration of Quranic verses in order to explain the beautiful aspects of the miracle of the Holy Quran more than before. The most important findings of the research indicate the fact that in these verses, examples of these components can be found based on Seyyed Qutb's theory, such as the element of phonetic structure, emotion, religious thought, reality, language style, repetition, adaptation, visualization, recognition, movement, dialogue, etc. He found that by creating sensory and imaginative images that are full of movement and dynamics, he transmits thoughts and meanings to the reader in a sensory way, in order to stabilize the meanings
Majid Sadeghi mazidi; Soraya Ghasemi
Abstract
One of the most prominent human needs in social life is to live in an environment that always enjoys fairness and justice in society. Social justice makes people grow in the light of valuable teachings and laws. On the other hand, social justice is one of the important goals of Islam and its importance ...
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One of the most prominent human needs in social life is to live in an environment that always enjoys fairness and justice in society. Social justice makes people grow in the light of valuable teachings and laws. On the other hand, social justice is one of the important goals of Islam and its importance is to the extent that it is considered one of the foundations of the Shia religion. In this essay, an attempt is made to examine social justice from the perspective of Ayatollah Javadi Amoli and Allameh Tabataba'i. According to these two views, all human beings want justice, and justice exists as an important component in the entire structure of existence and causes the growth of the individual and society as well as the continuation of individual and social life. In this research, which was carried out using a descriptive-analytical method, in addition to the difference of views on some issues, we can see the most important results between the two views in "rational analysis of social life", "jihad", "resolving differences", "order to establish installments and justice" In human societies" and "Relationship between law and law".
Hassan Rezaee Haftadur; Mohammad Qasemi Shoob; Safar Nasirian
Abstract
Nowadays, the discussion of religion territory is one of the important and challenging debates in the Islamic world. Sayyid Aḥmad Khān Hindī has been the first thinker who followed his contemporary orientalists in talking about the boundaries of the Quran and sunna territory. The viewpoints that ...
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Nowadays, the discussion of religion territory is one of the important and challenging debates in the Islamic world. Sayyid Aḥmad Khān Hindī has been the first thinker who followed his contemporary orientalists in talking about the boundaries of the Quran and sunna territory. The viewpoints that Sayyid Aḥmad Khān has provided in defining the boundaries of the Quran and sunna territory can be examined and evaluated in four directions, namely, sunna is the spirit of the divine message and its interpretation, and is similar to the Bible in this regard, sunna is mainly measured by intellect, and the otherworldly matters comprise the only arena of sunna revelation. However, there are some important criticisms against his viewpoints. First, he likens the sunna revelation to the Bible revelation, while there exist important differences between the two. Second, his consideration of the details of the sunna revelation as stemming from exegesis arises from Sayyid Aḥmad Khān’s viewpoint on the nature of revelation and his attribution of a human source to it. Third, adopting a strategic viewpoint to the qur’ānic verses leads us to the point that the human is created by God, and his will existentially and legally depends on His will; therefore, despite having the grace of intellect, he faces limitations in all paths of knowledge. Fourth, his viewpoint on revelation is similar to the Christian thinkers’ stance in this regard, and this viewpoint does not agree with the infallibility of the prophets.
Alireza Khosravi; Seyedeh Fatemeh Hosseini Mirsafi
Abstract
Basically, the distinguishing chapter of the divine man from the material person is in monotheism. The Qur'an considers the existence of God to be a clear matter and considers doubt about this to be useless. Islamic sects do not differ in their belief in the principle of God's existence, but they have ...
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Basically, the distinguishing chapter of the divine man from the material person is in monotheism. The Qur'an considers the existence of God to be a clear matter and considers doubt about this to be useless. Islamic sects do not differ in their belief in the principle of God's existence, but they have differences in the attributes of God, one of which is the issue of seeing God. Influenced by Ibn Taymiyyah's Salafi views, Suleiman al-Rumi believes in seeing God in the Hereafter and criticizes the Shiite belief in not seeing. Rational arguments reject the view of God in this world and the hereafter. Believers in vision, including the Salafis, rely on verses and hadiths to prove their point, which by meditating on these verses and examining the views of the commentators, the issue of seeing God from these verses does not result. On the other hand, verses explicitly deny seeing God. The narrations they argue also have a weak document. There are also narrations in Sunni and Shiite hadith sources that reject the view of God.
Zohreh Babaahmadi Milani
Abstract
With the advent of Islam, every day that the glory of Islam and the power of Muslims increased, the Jews of the time of the Prophet (pbuh), who did not embrace the existence of a new heavenly religion, used special methods to confront and confront the Prophet (pbuh); Hence, they began to spread suspicion ...
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With the advent of Islam, every day that the glory of Islam and the power of Muslims increased, the Jews of the time of the Prophet (pbuh), who did not embrace the existence of a new heavenly religion, used special methods to confront and confront the Prophet (pbuh); Hence, they began to spread suspicion and linguistic contradictions; "Language contradictions " include all of the Prophet's (pbuh) civilian confrontations, that is, all suspicions of spying, espionage, and accusations. Some of the contradictions are mentioned directly in the Holy Quran along with their answers, ie their doubts and answers are mentioned together and some of the contradictions are indirectly mentioned; sometimes the revelations and sometimes the Qur'anic answers reveal the Jewish opposition. In this study, we will examine both types of suspicions.
Askar Babazadeh Aghdam; Hossein Taktabar Firouzjaei
Abstract
Stylistics as a branch of modern linguistics always strives to examine the text in terms of aesthetics, regardless of history, society and the life of its author, which extratextual matters. Studying the Surahs of the Quran from this point of view indicates that the Quran is a technical, precise, timeless ...
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Stylistics as a branch of modern linguistics always strives to examine the text in terms of aesthetics, regardless of history, society and the life of its author, which extratextual matters. Studying the Surahs of the Quran from this point of view indicates that the Quran is a technical, precise, timeless and super-human text and has a unique and consistent structure. The framework of stylistics includes a review of phonology, vocabulary, sequences, definite or indefinite structures, singular and plural words, repetition, nominal or verbal sentences, and types of questions and so on. The present study examines the aesthetic and stylistic aspects of the Surah Al-Qamar through a descriptive-analytical method, while taking into account the unique context of the Surah itself. The result of the study revealed that, given the context of the Surah, words, sentences, and letters have been used artistically in a unique sequence and position. The words serve the meaning perfectly, and the meaning has affected the choice of words, in a way that it would not be possible to modify, move, or make a suggestion in order to alter and transform the text.
Rasoul Mohammad Jafari; Hasan Asgharpour; Morteza Ohadi
Abstract
In the interpretation of the Quran through the Quran, one of the pieces of evidence is paying attention to the context of the verses. Therefore, Allameh Tabatabai, who paid careful attention to the interpretation of the Quran through the Quran in Almizan, regarded the contexts of the verses with special ...
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In the interpretation of the Quran through the Quran, one of the pieces of evidence is paying attention to the context of the verses. Therefore, Allameh Tabatabai, who paid careful attention to the interpretation of the Quran through the Quran in Almizan, regarded the contexts of the verses with special attention. More specifically, he has used this word over 2111 times to explain the verses and hadiths. This study, unlike previous studies that only investigated some aspect of the context of the Almizan, investigates the whole aspect of the context in Almizan through analytical and descriptive methods based on two axes: positive and negative macro-discourse. Fourteen different functions in the context of positive actions such as the expression of religious rituals, dating the verses, explaining ambiguities, explaining the meaning of the verses, and determining the meaning of words were determined. Likewise, three approaches regarding the context of thenegative performance were determined.
Morteza Sazjini; Abbas Yousefi Tazehkondi
Abstract
One of the most important aspects of the miracle of the Quran is its literary miracle which has made scholars and linguists pay attention to the Holy Quran. With the development of linguistic issues in the theoretical and practical fields, the Islamic scientists have appreciated the values of this science, ...
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One of the most important aspects of the miracle of the Quran is its literary miracle which has made scholars and linguists pay attention to the Holy Quran. With the development of linguistic issues in the theoretical and practical fields, the Islamic scientists have appreciated the values of this science, and are going to apply it to the Holy Quran as the most eloquent speech. In this article, Sura Al Jumah has been divided into four categories: Phonetic, morphological, syntactic, and rhetoric and each category has been considered in relation to stylistics. The findings indicate that each word in the Quran has a special meaning and has been place in its best position and the arrangement of the words is in the way that each word syntactically is in its best place. Moreover, all these combinations have the rhetoric reason.
Hussein Khandaghabadi
Abstract
Amina Wadud is a new Muslim who attempts to have an approach based on the reinterpretation of the Quran according to the hermeneutic method derived from the ideas of Fazlur Rahman which he calls it “monotheistic hermeneutics’’. The most important features of this method are attention ...
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Amina Wadud is a new Muslim who attempts to have an approach based on the reinterpretation of the Quran according to the hermeneutic method derived from the ideas of Fazlur Rahman which he calls it “monotheistic hermeneutics’’. The most important features of this method are attention to the text reader's mind, language capabilities of language revelation and attention to the historical context of the rise of text. Wadud applies this method especially for Verse about the woman. One of the most important verses in this regard is the verse 34 of Surah Nisa. Wadud tries to do hermeneutic approach of Fazl al-rahman for instance about this verse and achieve an interpretation which is more empathetic with women in comparison to the traditional interpretation. Of course, she also goes a step further in the latest revisions of her thought and he is revised in his interpretation of this verse.
Khosrow Zafar Navaei
Abstract
With an overview of the miracles of the prophets we find that the miracle of any prophet has two distinct and indicators aspects which includes: The sensory distinguishing aspect and intellectual distinguishing aspect. As an example, turning of Mosa's cane to Dragon, Coming out of camel of Prophet Salih ...
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With an overview of the miracles of the prophets we find that the miracle of any prophet has two distinct and indicators aspects which includes: The sensory distinguishing aspect and intellectual distinguishing aspect. As an example, turning of Mosa's cane to Dragon, Coming out of camel of Prophet Salih from the mountain and healing the sick by Jesus and so on can be considered examples of sensory miracles. But that part of the prophetic speech and actions derived from this speech and according to their affirmation, it is revelation and the word of God, includes rational aspect of miracle and basis and title of Prophet Is indicative of the miracles. That is a message from unconventional sources and delivers it to the people, and a common source is wisdom and human thought beside of reason and divine thought. Expression of divine wisdom is the highest and the most characteristic differentia of the prophets; because the human intellect evolves on through time, space and sensory experience. Therfore, humans lacks the ability to encompass future. Here, the purpose of future is not only time adverb, but this means that it is the result and consequence of laws and traditions which man achieves or has achieved it by his thoughts. Therefore, the element of time and place in human experience and reason are both essential, while in the process of divine wisdom, time and place have no role and maps. With regard to expression of divine wisdom in the human intellect, we can be realized one of the strong and continuous manifestations of divine miracle, especially great prophet of Islam at all times.
Davood Memari; Mohammad Zommorrodi
Abstract
Indignation is one of the most fundamental and pervasive emotions in human existence and an important role in maintaining of his position, self-respect and respect for him when he is threatened. Indignation leads individual’s power and energy toward the overcoming on the unjustified obstacles or ...
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Indignation is one of the most fundamental and pervasive emotions in human existence and an important role in maintaining of his position, self-respect and respect for him when he is threatened. Indignation leads individual’s power and energy toward the overcoming on the unjustified obstacles or correction. But if we don't manage indignation advisedly and ethically, it will turn to the behavioral and mental problem that destroys the intellectual, emotional and behavioral regulations of human. Therefore, what must be considered in the category of indignation are positive and negative forms identification and its management with intellectual and moral standards. This article seeks to explain the teachings of the Quran about recognition of the emotion of anger and its types and it provides management techniques of this pervasive and serious excitement. The Quran and following that, noble Hadiths, as the most complete version of human guidance, has clarified the concept of indignation with an overview to its subject and have provided the valuable ways, sometimes directly in the form of command and forbiddance, and sometimes indirectly in format of beautiful and wise stories in order to manage this psychological phenomenon, by mention to its types, the correct way to express and its degrees and its works.
Mohammad Sedghi Alanaq
Abstract
One of very important issues in the field of understanding and knowledge in any school is those who explain their school for other people don't provide the field of their confusion for followers of school by the non-scientific interference. Now, this question is about Islam that wheather as the Holy ...
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One of very important issues in the field of understanding and knowledge in any school is those who explain their school for other people don't provide the field of their confusion for followers of school by the non-scientific interference. Now, this question is about Islam that wheather as the Holy Quran has given the explanation of religion to prophet (PBUH), he also has give explaining of religion to someone or Some people for after himself which to recourse to it is not illegal for Muslims and therefore, if irresponsible and illegal person pay attention to explaining of the religion, is not valid or he doesn't so. Also if he has determined some people to do this, who are they?! In short, who responsible of religion is after the Prophet (PBUH)? In response, Many Hadiths has remained of Prophet Muhammad (PBUH) for this purpose, especially Hadith of Thaqalayn which emphasizes on integral relationship of Ahl al-Bayt (AS) and progeny of the Quran, recourse of people to them and Guarantee about not misleading if people resort to Quran and Ahl al-Bayt (AS). This hadith has imported in Shia and Sunni sources with multiple interpretations, but because of the difference in meaning of Ahl al-Bayt between the Muslim scholars, in practice, mission of this hadith has remained unfinished. This article provides a comprehensive and reasoned theory in this case for readers by a comparative study of the sayings of scholars and Islamic narrators (Sunnis and Shia)about document and content (especially content) of Hadith of Thaqalayn. All Shia scholars and the vast majority of commentators, scholars and Sunni narrators believe that the order of the Ahl al-Bayt (AS) in the purification verse and hadith of Thaqalayn, People who are innocent like Quran, God has removed any impurities of them and they are always with the Quran. They are Ali (AS), Hazrat Zahra (AS) and Hasnain (AS) and the nation should refer and resort only to them, otherwise, they will be misled according to prophet.
abbas ashrafi; mohadese abbas pour
Abstract
The Cry (weep) is one of the human conditions that it has the appearance and reality. Its appearance is physiological and its reality is internal and emotional factors related to the human spirit. Thecry like a laugh is one of the great gifts of God to man and it has different functions in the life and ...
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The Cry (weep) is one of the human conditions that it has the appearance and reality. Its appearance is physiological and its reality is internal and emotional factors related to the human spirit. Thecry like a laugh is one of the great gifts of God to man and it has different functions in the life and growth of individuals. The purpose of this paper is to identify and express the position of commendable cry (or weep) in the Quran and hadith.Islam has a special significance for commendable cry (or weep) and it is considered a special place for it.This research shows that the commendable cry (or weep) is three main types including: crying out of fear of retribution, crying for reward and crying for greatness and glory to God and his humiliation.
tahereh amin tabatabaeei; hosein afasardir
Abstract
Abstract Tafsir Al-Mizan that is one of the Comprehensive interpretations of the Shia in the Contemporary era is the work of Allameh Tabataba’i. Due to the nature of the contemporary this interpretation,the question is whether he used the new sciences among geography science or not? Since God mentioned ...
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Abstract Tafsir Al-Mizan that is one of the Comprehensive interpretations of the Shia in the Contemporary era is the work of Allameh Tabataba’i. Due to the nature of the contemporary this interpretation,the question is whether he used the new sciences among geography science or not? Since God mentioned natural phenomena such as the Earth, sky, wind, rain, cloud and Etc. in many verses, to understand some of these verses needs to know the geography science.Allameh Tabataba’i in numerous cases to clarify the meaning of some verses has been used of the geography science and Coordination of scientific literature in the context of verses, the literal meaning of the verses and verses appear is the principles of Allameh in Interpretation. Sometimes he has been entered in this science branch by physiography (Natural geography) (Concepts such as Qblehyaby, night and day, Geology and …) and sometimes by historical geography of the Quran ( such as Zv Alqrnyn, Holy Land, Land Features Aad, The geographical situation of the cave dwellers cave).
hesamodin khalatbari; fariba sedarat
Abstract
Abstract Islamic management is based on religion word view and needed necessities for Islamic society.so we have to know the specification that are related to creation and human's nature. Without a doubt such aspects should be search in Quran and Nahj al-Balagha and other holy innocent words.in ...
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Abstract Islamic management is based on religion word view and needed necessities for Islamic society.so we have to know the specification that are related to creation and human's nature. Without a doubt such aspects should be search in Quran and Nahj al-Balagha and other holy innocent words.in this regard, this lecture has expressed the definition of manager and management and it's been determined that what we receive from mangers behavior is the definition of management and manager is who has the ability of leading peoples activities to reach specific goals. The following is related to manager's personality such as faith and piety and it has tried to focus on Quran and Nahj al-Balagha morality. And also it has mentioned from the great commentator and other professionals
behzad saeedi razavi
Abstract
Abstract Understanding the earth and its related issues is so diverse that has created an independent science called geology, and makes the mind of any person curious as to how these issues have been precisely known and explained in the Quran, Prophet Mohammed (pbuh)’s miracle and Imam Ali (pbuh)’s ...
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Abstract Understanding the earth and its related issues is so diverse that has created an independent science called geology, and makes the mind of any person curious as to how these issues have been precisely known and explained in the Quran, Prophet Mohammed (pbuh)’s miracle and Imam Ali (pbuh)’s Nahj’albalaghah. This means that the Quran, at the time of its presence, has explained scientific issues based on the available scientific capacity [of the people]. This paper, using Quran verses and the valuable saying of Imam Ali (pbuh), has reviewed the available sciences in this text regarding the creation, shape, movement, creatures, end etc. of the earth and has finally made a comparison between these texts and present geology.
hesamodin khalatbari; mehri rahmani
Abstract
Abstract Magic is literally anything or any work whose source is secret and hidden, but in laymen’s term, it is often referred to the fantastic works done by various means. Magic is learnable and its origins is of the devil, so those who use magic are associated with demons. According to God’s ...
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Abstract Magic is literally anything or any work whose source is secret and hidden, but in laymen’s term, it is often referred to the fantastic works done by various means. Magic is learnable and its origins is of the devil, so those who use magic are associated with demons. According to God’s emphasis in the Quran, it can be concluded that some of the branches of magic is real. Islam, however, strongly discourages going into these matters and using them, as is the case with Judaism in which magic is also considerably forbidden, although Jewish people have committed this sin greatly. Of course, learning magic is not forbidden on its own and requires its own individuals (because, otherwise, it would lead to personal and social or even family problems). In this study, after reviewing the literal meaning of the term magic and the words associated with it, magic is studied from the viewpoints of of Islam and Judaism. Also, it has been tried to study the expression of its subsidiaries, and distinguish examples of actual cases from false recognitions and review the rulings of Islam and the Bible around this issue.
sohrab morovati; zahra mansourzadeh
Abstract
Abstract Verses of purification, cursing, friendship, promotion and delegation manifest, in some way, God’s appreciation of the Ahlul Bayt (AS). The scientific life of Hazrat Zaynab (AS) is an angle that is in need of more detailed analysis, since it has been said of this family that “ان ...
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Abstract Verses of purification, cursing, friendship, promotion and delegation manifest, in some way, God’s appreciation of the Ahlul Bayt (AS). The scientific life of Hazrat Zaynab (AS) is an angle that is in need of more detailed analysis, since it has been said of this family that “ان هولاء ورثوا العلم والفصاحه زقوا العلم زقا” (certainly, They have inherited the Knowledge and Eloquence, indeed, They have Tasted all Sciences). Hazrat Zaynab, in addition to divine science, has to the fullest all of the conditions of a reliable narrator, in a way that she prophesized the quality of her own martyrdom. Her other attribute, given to her by Ibn Abass, is Aqylah. She is also an unmatched interpreter as her sermons are full of Quranic verses. --EndFragment--> نای لغوی آرزو و امید، به ذکر آیات و احادیثی که انواع آرزو را بیان فرموده، نیز افرادی که آرزوی آنها در قرآن آمده، پرداخته شده است. ضمن پرداختن به آثار و نتایج آرزوهای مذموم و بیان آرزوهای برتر، انواع متعلّقِ آرزو و آیات مربوط به هر یک ذکر شده است. در این تحقیق، ابزار مورد استفادة نشریّات، کُتُب و اینترنت میباشد.
mansour pahlevan; ghassem faez; abbas khabiri
Abstract
The importance of the discussion regarding the essence of Quran arises primarily from the fact that part of the meanings and teachings of Quran are related to the essence of verses, and, also, the eternity of Quran has a collateral relationship with its essence. The essence of Quran can be studied from ...
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The importance of the discussion regarding the essence of Quran arises primarily from the fact that part of the meanings and teachings of Quran are related to the essence of verses, and, also, the eternity of Quran has a collateral relationship with its essence. The essence of Quran can be studied from different aspects, though the first step in this regard is to understand the nature of Quran’s essence; an action which not only is efficient in understanding the range and levels of Quran’s essence but also plays an important role in understanding a correct way to interpret Quran and deal correctly with interpretive narrations. In different eras, scholars in various fields of Islamic sciences have proposed different definitions for the essence of Quran, but it can be derived from hadiths that this essence is both the concealed meanings of the verses and the teachings which cannot be initially understood. The present paper aims to investigate the conceptology of the essence of Quran based on narrations. As a result of this research, it can be concluded that the essence of Quran in narrations has been proposed in three forms: the evidence of verses, different meanings concealed from the words of verses and the deep meanings of Quran.
hessamodin khalatbari; fariba sedarat
Abstract
Islamic management is based on a religious worldview which is derived from the implications of the Quran, Nahj al-Balagha and the narrations of the saints of God. As a result, managers of an Islamic society are required to possess certain features in order to be able to turn into managers, by extracting ...
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Islamic management is based on a religious worldview which is derived from the implications of the Quran, Nahj al-Balagha and the narrations of the saints of God. As a result, managers of an Islamic society are required to possess certain features in order to be able to turn into managers, by extracting those implications and integrating them with their own innate personality abilities, who can fulfill managerial and divine responsibilities. They should also be able to pass by and avert the plague of such positions in the undertaking of their responsibilities by becoming familiar with them. This is essential since negative features in managers debilitate their personalities, hinder mutual and interpersonal interactions and mar relationships. In the present paper, identifying such plagues has been in focus, and in line with this purpose, definitions for management, manager and plague have been provided. Afterwards, some harms of management such as pride, ambition, etc. have been studied. Therefore, the viewpoints of Quran and Nahj al-Balagha, as well as those of notable scholars have been taken into account.
a mazaheri
Abstract
Islamc, besides its appearance, has internal, essential decrees, and sharia, though it is a knowledge of appearance, does not hinder the acquisition of internal knowledge such as doctrine and truth, as the relationship between appearance and the essence is a real relationship, not an artificial and contrived ...
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Islamc, besides its appearance, has internal, essential decrees, and sharia, though it is a knowledge of appearance, does not hinder the acquisition of internal knowledge such as doctrine and truth, as the relationship between appearance and the essence is a real relationship, not an artificial and contrived one. The essence guides and nourishes apparent actions, just as faith requires the internal actions of the heart, and intent is the spirit and origin of all actions. Seyyed Heidar Amoli has demonstrated that Sharia and its five ancillaries, namely, Prayer, Fasting, Hajj, Zakat and Jihad fall within three categories of Sharia, Doctrine and Truth. He, like other mystics such as Raseed ol-din Meibodi in Kashf ol-Asrar or Abu Saeed Abu al-Kheir, in proving this link uses this hadith from Prophet Muhammad, “Sharia is my saying, Doctrine is my actions and Truth is my Status.” As a result, mystics consider as one of the principles of conduct the harmony of the mystic’s conduct with the Quran and the hadiths.
hamidreza basiri; maryam gohari
Abstract
An indisputable element in the destiny of humans is the law of heredity. Spiritual and ethical features, similar to physical features, are transferred, through hereditary elements (genes), from parents to children. Some people accept the exclusive role of heredity in determining the destiny of humans ...
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An indisputable element in the destiny of humans is the law of heredity. Spiritual and ethical features, similar to physical features, are transferred, through hereditary elements (genes), from parents to children. Some people accept the exclusive role of heredity in determining the destiny of humans but from the viewpoint of some others, the law of heredity is only a basis and is effective in a person’s actions as a requirement and not as definite causality. As a result, it can be strengthened or weakened under the effect of environmental factors, especially upbringing methods; moreover, the humans’ willpower has a considerable role in their prosperity and adversity. It has been tried, in this research to review the place of heredity in the destiny of humans from the viewpoints of the science of genetics, the Quran and the narrations, and the result is that the element of heredity is not dominant on humans’ destiny and does not have an exclusive role in determining it. As a result, people with any type of heredity can be nurtured and are required [to obey the laws of religion], and one of the aims of the prophets is to reinforce desirable hereditary resources and modify disagreeable hereditary bases.
