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.
Fathiyeh Fattahizadeh; Fereshteh Marzban
Abstract
Khair is one of the practical words of the Arabic language, the conceptual and examples of which are used in human life. Structural semantics uses the methods of Qur'anic studies to extract the latent meaning of the text from a network of conceptual relationships. The present research based on companion ...
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Khair is one of the practical words of the Arabic language, the conceptual and examples of which are used in human life. Structural semantics uses the methods of Qur'anic studies to extract the latent meaning of the text from a network of conceptual relationships. The present research based on companion and successor relationships with a constructivist approach to lexical-semantic analysis seeks to discover the semantic components of good in the Qur'an. External emergence, especially in the position of action, infinite blessings of absolute good, both material and spiritual, heart belief, desire, dispersal, touching, finding, and clinging are the semantic components of "good" through relationships and in the axis of the substitution of pure obedience in science and practice, return to the main source of charity, the well-known good deed of reason or sharia, it includes expansion, restraining the soul from deviation, desire, revealing human purity, embodying deeds in the resurrection.
Mohammadhosein Bayat
Abstract
The issue of the exterior and interior of the Holy Qur'an has been and still is the subject of Muslim opinion from the time of the Holy Prophet until now. Considering this point, many hadiths have been issued from the words of the Holy Prophet, Hazrat Amir, and other Imams (AS) in this regard. These ...
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The issue of the exterior and interior of the Holy Qur'an has been and still is the subject of Muslim opinion from the time of the Holy Prophet until now. Considering this point, many hadiths have been issued from the words of the Holy Prophet, Hazrat Amir, and other Imams (AS) in this regard. These hadiths are frequent or at least Mostafīz (diffused), such as the noble prophetic hadith «ان للقرآن ظهراً و بطنا و لبطنه بطنا الی سبعة أبطن» "Ennal Qur'an Zahran, wa Batna, wa Labatna Batna, ela Sabah Abtn" which was narrated through al-Furiqin. Maulavi spoke in detail about this hadith in Masnavi, which we have quoted in the text of the article. He said at the beginning of his speech: Know the words of the Qur'an, which are external/below the external, the interior is just Cairo. Many verses also express the exterior and interior of the Holy Quran. As in the verse "Indeed is the Holy Qur'an, in a hidden book, it is not touched except by the pure" (Waqeeh/77-79). In this article, firstly by referring to the verses and narrations and the sayings of famous Islamic mystics and philosophers, the interior and different levels of the Holy Quran have been proven, then the quality of the relationship between the exterior and interior of the Quran has been discussed.
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
Mohammad ali kazemitabar; Hosain Bazowdar ghavisoflayi; Hojat Ahmadzade atayi
Abstract
According to semantic theories, one of the best ways to understand the meaning of words, along with the use of vocabulary resources and etc., is to use the feature of contrast. The present study deals with the semantic analysis of the opposition of the words “Yamin” and “Shemal” ...
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According to semantic theories, one of the best ways to understand the meaning of words, along with the use of vocabulary resources and etc., is to use the feature of contrast. The present study deals with the semantic analysis of the opposition of the words “Yamin” and “Shemal” in the Holy Quran, while in this opposition, “Yamin” is presented to “Shemal”, and in addition to the opposition, the use of the context of the preceding and following verses is also considered. . Sometimes, from the context or the meaning of the opposite word, some meanings are understood that cannot be seen in any dictionary. Besides, there is a semantic affinity between the understood meaning and the original word. Based on the findings of this research, the words yamin and north generally mean "right" and "left", but they have other secondary meanings that are related to the main meaning. Other meanings of the word Yamin are power, goodness, ownership, agreement and oath, all of which are related to the right hand. The word north, in addition to left hand and left side, conveys the meaning of weakness and (spiritual) weakness, which is related to the original meaning. But when the word ashab is added to these two words, they no longer mean directions, and this matter has been overlooked by most translators, and the meaning has not been fulfilled.
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".
Azizali Dehghani; Mohammadhosien Saieni; Hoseen Moradi zanjani; Farhad Edrisi
Abstract
For centuries, Muslims have guaranteed their physical health by relying on the Qur'an and traditions and practicing the health themes of Islam. In this research, we aim to answer the fundamental question of what the Qur'anic recommendations and hadiths in hygiene and physical health include in a descriptive-analytical ...
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For centuries, Muslims have guaranteed their physical health by relying on the Qur'an and traditions and practicing the health themes of Islam. In this research, we aim to answer the fundamental question of what the Qur'anic recommendations and hadiths in hygiene and physical health include in a descriptive-analytical way. Also, to what extent are these indicators aligned with the findings of modern medical science? According to the research findings of the center of gravity in the field of physical health, "health" is considered nutrition, and from the point of view of the Qur'an, nutritional health is related to spiritual matters and the monotheistic worldview, which recommends halal and good foods, as well as forbidden foods, such as pork. And alcohol (wine) has been avoided. In the field of personal hygiene, purity and cleanliness is considered an important principle, and in the field of sexual health, the Qur'an and imams have stated the laws of sexual health in many cases, in order to prevent sexual deviations and the contracting of sexual and physical diseases and their consequences. . Therefore, hygiene in these three areas in the Qur'an and hadiths has a high place that will be mentioned in this research.
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.
Rouhollah Mohammadalinejad Omran; Hamid Nosrati; Farzad Dehghani
Abstract
The keys to understanding the Holy Qur'an are many, and each person, according to his understanding and level of knowledge, can somehow use this boundless sea. This divine book calls on the general public to understand the Qur'an and implement it in their lives in any way they can. Thinking, reasoning, ...
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The keys to understanding the Holy Qur'an are many, and each person, according to his understanding and level of knowledge, can somehow use this boundless sea. This divine book calls on the general public to understand the Qur'an and implement it in their lives in any way they can. Thinking, reasoning, jurisprudence, and ... . One of the ways to understand the Holy Qur'an is to ponder that in the present era it is associated with a great welcome of Qur'anic thinkers and is always discussed. Contemplation in the Qur'an is taught in different ways, one of which is studied, analyzed, and criticized in this research. The present study has tried to study and critique the method of "surah-based contemplation in the Qur'an" in Iran with a descriptive-analytical method and examine its functions in Iran and other Islamic societies. The results of this study were that the followers of this method intend to invent a new method with simple training and smooth contemplation, but it seems that their contemplation method is very close to interpretive methods and it can be said that the contemplation in This is the way it is taught, it is the interpretation. The only difference observed with the interpretation is the complete recitation of the surah after passing each of the stages of contemplation along the surah, drawing diagrams, and praying at the end of the surah.
Nasrin Ansarian; Mohammad Falahi Qomi; Hosein Shirafkan
Abstract
Many religious teachings and commands of life in Islam are derived from the Holy Qur'an as the greatest things. Therefore, the knowledge of the teachings of the Qur'an from the beginning of Islam until now, entitled "Interpretation of the Qur'an" has been the focus of attention of Muslims, especially ...
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Many religious teachings and commands of life in Islam are derived from the Holy Qur'an as the greatest things. Therefore, the knowledge of the teachings of the Qur'an from the beginning of Islam until now, entitled "Interpretation of the Qur'an" has been the focus of attention of Muslims, especially thinkers of the Qur'anic sciences; The first step to achieve this goal is to know accepted meaning of the word and the true meanings of the words and phrases of the Qur'an, according to the scientific position of Allameh Tabataba'I in the interpretive community, it is important to understand his views in this regard, so this article sought his views on the "accepted meaning of the word and the true meanings of the words and phrases of the Qur'an". The descriptive-analytic method and the research data in addition to the book "Al-Mizan Fi Tafsir Al-Quran" in most cases were interpretive, lexical, principled and rhetorical books; The findings of present paper shows that Allameh Tabataba'I believed in the view of the "spirit of meaning" with the interpretation of "the reality of being rational and tangible" and the evidence of his view is the change of examples over time, skepticism in external and esoteric examples.
Alireza Lakzaei; Abul Qâsem Asi Mozneb; Mohammad Reza Shayegh
Abstract
The special structure of the Qur'an requires that in order to access the Qur'an's views on various subjects, one must have a harmonious and comprehensive approach to its verses. The Holy Quran have different levels and degrees of knowledge; contemplation, exegesis, and interpretation are some of the ...
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The special structure of the Qur'an requires that in order to access the Qur'an's views on various subjects, one must have a harmonious and comprehensive approach to its verses. The Holy Quran have different levels and degrees of knowledge; contemplation, exegesis, and interpretation are some of the most important ways of understanding the Holy Qur'an. Between these three words, there is a public, special and specific connection (In terms of the duty of the people towards the Holy Qur'an). The public will access the jewels of the Qur'an through contemplation. Commentators will think at a higher level by using specialized keys and tools. Contemplation in the field of exegesis of a part of the Holy Qur'an - the truth and the essence of the divine word - is the prerogative of the infallibles (AS). thematic contemplation is a new way of understanding the Holy Qur'an. Using this technique, it is possible to extract the Qur'anic view on various issues of life and revealed theology through a direct reference to the scripture book. In the researches and works of scholars and commentators, this skill has been used as well as thematic commentary and through it (without mentioning the title of thematic contemplation). This research has explained the nature of thematic contemplation by using comparative-analytical method and examining the relationship and difference between contemplation and near-meaning words.
Mohammad Ali Tabataba’i; Abdolhadi Masoudi; Mohammad Ali Mahdavi-Rad
Abstract
Among the Quranic verses which are cited to demonstrate the falsification (taḥrīf) of the Bible according to the Quran, there are two types of expressions; first, the verses speaking of “substitution” (tabdīl), plus the verse referring to “inscription of the Book” by Jews. ...
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Among the Quranic verses which are cited to demonstrate the falsification (taḥrīf) of the Bible according to the Quran, there are two types of expressions; first, the verses speaking of “substitution” (tabdīl), plus the verse referring to “inscription of the Book” by Jews. Using the methods of Semantics and Pragmatics on the ground of intertextuality, this paper aims to analyze these verses. This survey shows that there is no meaningful relationship between “substitution” verses and Biblical falsification, because the former is solely related to an oral subject, and hence irrelevant to the written scriptures, such as the Bible. Nor “inscription” could be considered as referring to taḥrīf, because of grammatical obstacles. A close analysis shows that the “Book” mentioned in this verse is the Torah, rather than a spurious book forged by Jews, and the verse speaks of a Jewish belief regarding the inscription of Moses’ Tablets by the finger of God. Hence, it can be concluded that neither verse admits the idea of Biblical falsification.
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.
Jamal Farazandwahy; Milad Asadi
Abstract
The connection between the Qur'an and the Ahl al-Bayt (AS) is the connection between light and enlightenment. The interpretive narrations in the narration assemblies are the explanation of the Qur'an. Examining the interpretive method of the Ahl al-Bayt (AS) can, in addition to a deep understanding of ...
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The connection between the Qur'an and the Ahl al-Bayt (AS) is the connection between light and enlightenment. The interpretive narrations in the narration assemblies are the explanation of the Qur'an. Examining the interpretive method of the Ahl al-Bayt (AS) can, in addition to a deep understanding of the interpretations of the most knowledgeable teachers of the Qur'an, be a guide, facilitator, and model for its commentators and followers. This article, with its descriptive-analytical method and library studies, reflects on the interpretive narrations of Imam Sajjad (AS) and examines the basic axes of the vision of that great Imam, relying on the interpretive methods of Imam Sajjad (AS). First, a Qur'anic example is mentioned for each method, and then the Imam's (as) interpretive method is given below. In this article, after emphasizing the importance of the discussion, the authors try to explain the interpretive method of Imam Sajjad (as) by analyzing the interpretive narrations and its claims, and finally conclude that the most important interpretive methods of the Prophet are: Quran to Quran, Quran to narration and the Qur'an are related to history, science, and literary texts.
Parviz Azadi; Fatemeh Bagheri Bohloli; Fatemeh Aqakhani
Abstract
The Holy Qur'an is a divine revelation to guide man to the straight path. The Holy Prophet (PBUH) is the first preacher, commentator and exponent of the Holy Qur'an. His biography shows the right way for people to interact and communicate with the Holy Qur'an. After that, according to the hadith of Thaqalain, ...
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The Holy Qur'an is a divine revelation to guide man to the straight path. The Holy Prophet (PBUH) is the first preacher, commentator and exponent of the Holy Qur'an. His biography shows the right way for people to interact and communicate with the Holy Qur'an. After that, according to the hadith of Thaqalain, the only ones who were qualified to explain and interpret the Qur'an were the Ahl al-Bayt (AS). Therefore, only the Holy Prophet and the Imams (AS) can teach Muslims the correct way to communicate and benefit from the Holy Qur'an. In the school of Ahl al-Bayt, in addition to emphasizes the outward etiquette of communicating with the Qur'an, such as performing ablutions, brushing one's teeth before reciting, looking at the Holy Qur'an, being silent while reciting, reciting with a sad voice, reciting in recitation, reciting prayers, and so on. Prior to recitation, great emphasis has been placed on the esoteric etiquette of communication; Etiquettes such as contemplation in the verses of the Holy Qur'an, having sincerity in recitation, expressing humility and tenderness of heart while reciting, making oneself the addressee of the word of revelation and considering oneself the addressee of God's commands and prohibitions. Emphasis on esoteric etiquette of communication in the school of Ahl al-Bayt has a much higher status and its main distinguishing feature from other schools; Because in this case, an effective and constructive human relationship is established with the Qur'an, and not merely emphasizing the apparent etiquette of reciting the Holy Qur'an. The main purpose of this article is to show the difference between the positive and effective interaction of the school of Imams (AS) from other schools in esoteric affairs.
Esmaeel Tajbakhsh; Zohre Allahdadi Dastjerdi
Abstract
Valuable points in explaining and interpreting some verses of the Holy Qur'an have come from Shi'a narrative sources and interpretations, some of which have been compiled in the book of al-tafsir in the book "Masand al-Imam al-Reza (AS)". In this article, the first fourteen points of interpretation are ...
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Valuable points in explaining and interpreting some verses of the Holy Qur'an have come from Shi'a narrative sources and interpretations, some of which have been compiled in the book of al-tafsir in the book "Masand al-Imam al-Reza (AS)". In this article, the first fourteen points of interpretation are selected from them, and then the opinions of the commentators and Qur'an of the famous scholars have been mentioned about each of these points, so that the possibility and comparison between the views of the innocent and others cannot be overcome. Then, fifteen other commentary points have been reported from the prophets of Imam Ali (AS), and they have turned their attention to the comments of other commentators so that the volume of the article is not wide and long and unbelievable.
Mina Shamkhi; Nasra Baji
Abstract
The issue of the origin of Isra'iliyyat among Muslims and its entrance to the fields of hadith, history, and interpretation is very important. With the beginning of the age of Compilation of Interpretation, many Isra'iliyyat that entered the field of Islamic culture, entered the interpretations, that ...
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The issue of the origin of Isra'iliyyat among Muslims and its entrance to the fields of hadith, history, and interpretation is very important. With the beginning of the age of Compilation of Interpretation, many Isra'iliyyat that entered the field of Islamic culture, entered the interpretations, that Shiite interpretations were no exception to this matter. The method of interaction of Shiite commentators with Israeli traditions from the direction of bringing the document, criticism, and rejection have been different. The Basic injuries of this interpretive attitude go back to two matter: One, avoiding traditions documentary study and the other, avoiding meaning analysis and presenting them on definite traditions and rational reasons; As the heritage of the traditional culture of the Ahl al-Bayt (AS), It is a treasure against Isra'iliyyat and superstition. One of the Shiite interpretations Manhaj Al-Sadiqin Fi Elzame al-Mkhlefin Written by Mullah Fathullah Kashani in which Israeli traditions are seen. the commentator sometimes these traditions have brought for critique; but in some cases, especially in the stories of the prophets, such as the story of Prophet Noah (PBUH), has brought the Israeli traditions without any criticism. these traditions, in addition to the shortcomings of the documentary, also had weaknesses in terms of content and with the explicit text of the Qur'an, the hadiths of the Infallibles (AS) conflict with reason and science.
Fatemeh Alaea Rahmani; Fereshteh Motamed Langeroudi; Farideh Amini
Abstract
Intertextuality is a theory that focuses on the necessary interconnection between the texts and studies how the texts related to each other. applying this theory in the field of Qur’an and Hadiths is effective in explaining the deep connection between Qur’an and Etrat (prophet's family). ...
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Intertextuality is a theory that focuses on the necessary interconnection between the texts and studies how the texts related to each other. applying this theory in the field of Qur’an and Hadiths is effective in explaining the deep connection between Qur’an and Etrat (prophet's family). Thus, in this article, we seek to study the intertextual connection between the Holy Qur’an and Ṣaḥīfa al-Sajjādiya on the issue of evil (Satan). Applying a Descriptive-Analytic study, we aim to expand a new horizon on the interpretation of the Prayers. The knowledgeable relation between Imam Sajjad's thoughts and Holy Qur’an paves the way to compromise between the underlying text and presenting text. Like the Holy Qur’an, Ṣaḥīfa al-Sajjādiya deals with Evil's attributes and practices. most of the prayers of Ṣaḥīfa al-Sajjādiya on overcoming Evil are deeply understood only in the light of their interconnection with the Holy Qur’an. meticulously studying the prayers of Ṣaḥīfa al-Sajjādiya, we conclude that most of the intertextual connection between Holy Qur’an and the prayers are reflected in a parallel negation in which Imam Sajjad (AS) makes a compromise between the underlying and presenting text and as a result provides a knowledgeable connection with the text. relying on Qur’anic terms Imam Sajjad (AS) explains the following issues in his prayers: Satan's temptation and devious, Evil seduction, beautifying the false actions by him, overcoming Evil by the power of prayers, protecting the children from Evil through prayers, prayers protect us from being Evil companions, etc.
Mohammad Hasan Rostami; Masumeh Taherian Ghadi
Abstract
Prayer is one of the spiritual causes in the world. But sometimes in answering it, obstacles are created and some are deprived of answering their prayer. The present article has examined the narrations related to non-answering prayers with a descriptive-comparative method. These narrations name a group ...
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Prayer is one of the spiritual causes in the world. But sometimes in answering it, obstacles are created and some are deprived of answering their prayer. The present article has examined the narrations related to non-answering prayers with a descriptive-comparative method. These narrations name a group of people whose prayers are not answered which are: Arif (governor), Ashar (tax collector), Darogheh owner of drums and tambourine, poet, one who curses his wife while he can divorce her, a person who curses his neighbor while he can change his house, a person who Loaned his money without taking a witness and his money was not returned, one who seeks sustenance from God without effort, one who prays in the severance of kinship and against his parents. The reasons for not answering Prayer are also mentioned in other narrations, which by matching those reasons with the narrations in question, the reason for the exclusion of these people is determined: Which includes the cruelty, laziness, and transgression of these people from the divine factors. And these are just a few examples of prayers that are not answered, and besides, other examples can be mentioned for this group.
Abbas Ashrafi Ashrafi
Abstract
Prayer is questions and requests of servants from God to meet a material or spiritual need. Prayer includes the needs that are fulfilled before God and the purpose of saying these needs is to be fulfilled and answered. This paper deals with the main question: How is prayer described in the Old Testament, ...
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Prayer is questions and requests of servants from God to meet a material or spiritual need. Prayer includes the needs that are fulfilled before God and the purpose of saying these needs is to be fulfilled and answered. This paper deals with the main question: How is prayer described in the Old Testament, the New Testament, and the Qur'an? He has studied prayer using a partial comparative method. This paper has shown that: Prayer in the Old Testament was the only worship with words, and after a long time, Tafila was derived from prayer. Prayer in the New Testament has the highest place of worship among other worships. The most important point in prayer is the intimacy of the praying person and the prayer that arises from the whole heart and soul. There is also no specific place for prayer, although the greatest emphasis is on prayer in private; But the houses of the believers, the mountains around the city, the synagogue, and the church are considered places of prayer. In the Qur'an, prayer is one of the examples of worship; The importance of prayer in the Qur'an is such that the value of a man is determined by prayer, and if it is not human prayer, it does not deserve God's attention. Prayer in the Qur'an is in human instinct. Therefore, any natural need can be the subject of human prayer. In the Qur'an, prayer is one of the examples of worship; The importance of prayer in the Qur'an is such that the value of a man is determined by prayer, and if it is not human prayer, it does not deserve God's attention. Prayer in the Qur'an is in human instinct. Therefore, any natural need can be the subject of human prayer. In the Qur'an, prayer is one of the examples of worship; The importance of prayer in the Qur'an is such that the value of a man is determined by prayer, and if it is not human prayer, it does not deserve God's attention. Prayer in the Qur'an is a human instinct. Therefore, any natural need can be the subject of human prayer.
Reza Moradi Sahar; Zohreh Akhavan Moghaddam; Seyyed Majid Nabavi
Abstract
Traditions and so all the habits, behavior and rules that a person learns from the community, as a member of the community. By understanding the concept of Jahiliyat (ignorance) in the Quran and Nahjolbalagha, we lead to the contrast of ignorance with wisdom and forbearance. Wisdom Is a comprehensive ...
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Traditions and so all the habits, behavior and rules that a person learns from the community, as a member of the community. By understanding the concept of Jahiliyat (ignorance) in the Quran and Nahjolbalagha, we lead to the contrast of ignorance with wisdom and forbearance. Wisdom Is a comprehensive concept that includes knowledge, understanding, and intellection of affairs and obedience of God's commands and practicing deeds and righteousness. On the contrary, ignorance is a virtue burner attribute that destroys knowledge, understanding, and obedience to God's commands. Jahiliyat (Ignorance) is not limited to a period of time and therefore Quran has divided it into the "first" and "last". Imam Ali (AS) has enumerated several tips about the features of the pre-Islamic era (Jahiliyat). These features can be divided into two main aspects: Tips about the Religious culture of that age, and tips about its social culture. The present article argues each of the two types discussed above with six components, with an Analytic-descriptive method.
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.
Hashem Andisheh; Ahmad Abedi
Abstract
The word "Tully" has been derived from the verb "tali" and is derived from the root "Wali". This word has been used about eighty times, with its derivatives (Abdulbaqi, 1995, under the word "Tuli"), and four times in the Ashura pilgrimage. Friendship is the divine authority and it is the attraction within ...
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The word "Tully" has been derived from the verb "tali" and is derived from the root "Wali". This word has been used about eighty times, with its derivatives (Abdulbaqi, 1995, under the word "Tuli"), and four times in the Ashura pilgrimage. Friendship is the divine authority and it is the attraction within man that leads him to the beloved. Searching the verses and examining the narrations reveals that Tawli is the cause of the separation of believers from the atonement of God's mercy, and the strongest grasp of faith - the basis of Islam - the sign of goodness and goodness - is the highest and most rewarding acts.Tuli in the Ashura pilgrimage means reaching the Imam Hussein (AS) and reaching the God of Hussein (AS), and with the friendship of Imam Hussein (AS) and the Wahh Beit (AS) one can attain divine closeness. This article examines the discussion of the place and value of Tawali, in the verses, narrations and pilgrimage of Ashura. At the beginning of this article we will define the word "Tulsi" in the so-called word and then refer to Tulsi from the perspective of the Qur'an and its narratives and effects in the Qur'an. Finally, we talk about the manifestation of "Tully" in the pilgrimage to Ashura and to whom we must regard Tully.
