Abbas Ashrafi; Rahele Heydari
Abstract
خنده به عنوان یکی از نیازهای روحی و روانی انسان در جنبه‌های مختلف زندگی وی ایفای نقش می‌کند با این حال این سؤال پیش می‌‌آید که آیا در اسلام به خندیدن پرداخته شده یا براساس ...
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خنده به عنوان یکی از نیازهای روحی و روانی انسان در جنبه‌های مختلف زندگی وی ایفای نقش می‌کند با این حال این سؤال پیش می‌‌آید که آیا در اسلام به خندیدن پرداخته شده یا براساس دیدگاه برخی که اسلام را دین گریه می‌دانند به خنده پرداخته نشده است ؟ برای پاسخ به این پرسش که خنده در آیات و روایات چگونه تبیین شده است؟ از روش های معناشناسی تاریخی و توصیفیLaughter as one of the spiritual and psychological needs of man plays a role in various aspects of his life, however, the question arises whether laughing is discussed in Islam or according to the view of some who consider Islam to be a religion of crying, laughter is not discussed. The methods of historical and descriptive semantics and then quantitative and qualitative analysis and discourse analysis have been used to answer this question: how is laughter explained in verses and traditions? This research in the field of historical semantics shows that the word Zahk had a broad meaning before Islam, which included the meaning of laughing, wondering, and mocking. And from the point of view of descriptive semantics, the word laughter, and its related words, by using the rule of the context of the semantic core of laughter and the systematic connection of its components, show that laughter has different meanings according to its companions, some of which are praiseworthy, such as happiness and laughter in heaven and some are reprehensible like mockery. Also, this research has shown that the principle of laughter is not intrinsically reprehensible, but it has limited laughter to appropriate conditions, times, and places.سپس تحلیل کمی و کیفی و تحلیل گفتمان استفاده شده است این پژوهش در حوزه معناشناسی تاریخی نشان می‌دهد که کلمه ضحک در قبل از اسلام گستردگی معنایی داشته‌است که معنای خندیدن، تعجب کردن و مسخره کردن را شامل می‌شده و از نظر معناشناسی توصیفی نیز واژه ضحک و واژه‌های مرتبط با آن با بکارگیری قاعده سیاق هسته معنایی خنده و ارتباط نظام‌مند مؤلفه‌های آن نشان می‌دهد که ضحک با توجه به همنشین‌هایش دارای معانی متفاوتی می باشد که برخی ممدوح مانند شادی و خنده در بهشت و برخی مذموم مانند مسخره کردن است. و نیز این پژوهش نشان داده است که اصل خنده ذاتا مذموم و نکوهیده نیست ولی خنده را به شرایط و زمان و مکان مناسب محدود کرده است.
ghasem faez; abolfazl norouzi; emad sadeghi
Abstract
Though some verses indicate the comprehensiveness of the Quran, some people take these verses as the evidence of the comprehensiveness of the Quran for everything. The apparent use of the verses and lack of understanding of them have led some to justify the divine purposes in these verses. This has led ...
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Though some verses indicate the comprehensiveness of the Quran, some people take these verses as the evidence of the comprehensiveness of the Quran for everything. The apparent use of the verses and lack of understanding of them have led some to justify the divine purposes in these verses. This has led to several conflicts among some of Islamic scholars pertaining to the Quranic subjects. Some scientists have generalized the comprehensiveness of the verses to all sciences, while others have restricted the comprehensiveness of the verses to the religious and theological issues. Seemingly, theses verses not only cannot explain all sciences, but also many religious affairs like some details of injunctions of Islam. The term “comprehensiveness of the Quran” is not in old books of Muslim, but the issue of "expanding the realm of the Quran" has been considered by Islamic scholars. Verse 89 of Nahl sura, verse 111 of Yusuf sura, verse 38 of Anaam sura, and similar verses refer to the comprehensiveness of the Quran in matters that lead to human perfection and happiness. Teaching sciences and different types of knowledge are not part of the mission of the Holy Quran. The meaning of the term "all things" in the above verses, according to the evidence and the context of the verses, is the general principles of religious affairs. Hence, the Quran as the constitution of the religion has stated the general principles of the religion, and the explanations of the details and exceptions were Prophet Mohammad (Pbuh)’s responsibility.
mohamad hossein bayat
Abstract
Abstract Unconditional following of the Holy Prophet Mohammed (pbuh) is a sharia and intellectual matter, as a person, regardless of apparently considering himself as a believer, he is indeed not so if he acts based on his own liking or act according to the sayings of the Prophet (pbuh) whenever they ...
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Abstract Unconditional following of the Holy Prophet Mohammed (pbuh) is a sharia and intellectual matter, as a person, regardless of apparently considering himself as a believer, he is indeed not so if he acts based on his own liking or act according to the sayings of the Prophet (pbuh) whenever they are in accordance with his worldly tendencies or oppose the Prophet (pbuh) in case his sayings are not to his liking. In fact, such a person is either a dissenter or negligent regarding the truth of religion. Either way, he is not of or among the believers. A negligent person should be made aware and a dissenter should be avoided and, if possible, made known to the believers. Based on Quran verses and narratives, this work aims to investigate the necessity of following Prophet Mohammed (pbuh) and other infallibles, explain the matter of opposing these individuals of higher positions, and write about the effects and consequences of harming them.
