Rahim Aghaei; Mohammad Mehdi Rezvani Haghighi Shirazi; Ali Akbar Aref
Abstract
Extended Abstract IntroductionWords that are associated with, accompanied by, or Hamaya have the meaning of something that is often missing. In addition to the sight of a Chinese mob meeting, there is a peculiar sway in it that is visible everywhere, and there is a possibility that it is likely that ...
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Extended Abstract IntroductionWords that are associated with, accompanied by, or Hamaya have the meaning of something that is often missing. In addition to the sight of a Chinese mob meeting, there is a peculiar sway in it that is visible everywhere, and there is a possibility that it is likely that it will meet somewhere else. In the Qur’an, they are the types of words associated with Ast.- What are the words that are conjugated or conjugated and are divided into clauses in the Qur’an?- The meanings of the aspects of my interpretation and the meanings of the words associated with dijnūh and dakhmā with a description of metaphysical factors such as the attributes of Khādāvand and Qīmāt mi Kānd? An analytical and descriptive approach that is very useful.Get information about the book you need to use if there is anything on your device. Here is an overview of the timely investigation of the words associated with each other in order to divide the clauses into articles. I have mentioned it in some cases, and I recited the Qur’an in its place. But this article is a division into the clauses of every Qur’an, and they are false. Hemanshini and the same language are subject to interpretation. Description of the qualities of God in his room.Literature ReviewKhakpur et al. (1396) investigated and analyzed the most important verses and verses of Surah Hajj and Believers. The aim of the present article is to explain the most important verses in the Surah Hajj and the believers, which are descriptive-analytical and applied, but also cognitively based on the meaning of the verse and extract it from it. Analysis of the meaning of this Surah in the light of its meaning. Ahangar and Mikadah (1395) in the article Wakawi Zaban Shanakhti Ba Hum Ayya Wajgani in the Glorious Qur’an. This is the most important verse in the history of the surahs of Isra, Kahf, Maryam, and Taha, with the most important verses in the Holy Qur’an.MethodologyThis is the type of writing that is written in the form of the book of Khaniya and Sindkawi with the centerpiece of the Noble Qur’an. Anjam is his master. Here are the sources of the resource of Niyaz, Shinasai, and the source of analysis of the decision of his knowledge and all the stages of his death in this type with a topic in relation to Buddh, Yaddasht Bardari, Shad, and SBSS, with the extraction of demands and srangam. It is used to analyze and organize the demands of Paradakhta.ResultsPaired words in the Qur’an in this article have 14 types of dividing the sheddah and keh as part of the phrase:1- They are meanings 2- Wasila and Ibzar relationship 3- Comprehensiveness of meanings 4-Cut your teeth 5-Contrast of meanings 6- Hawza i 7- A sexual encounter 8- Spatial connection 9- Ali’s relationship 10- An attribute of an attributive attribute 11- A connection to the past 12- With them, a volumetric verse 13- There are verses related to them 14- They have a prophetic verseHowever, by dividing the clauses of all the words that are conjugated, justifying them into verses, and extracting them, they are the results of a complete analysis of the meaning of the phrase:Their meaning (convergence): 29/5%Wasila and Ibzar Association: 5/0%Meaning inclusion: 60/11%Part time: 12/2%Opposite meanings (directional- linear - intersectional - implied - contrast - ambiguity): 5/25%With them, I have possession of any (or a bond that meets you after me and chand after me): 5/15%Corresponding to a sexual relationship: 1/1%Spatial association: 680/0%Ali’s link: 680/0%Attributive adjective link: 30%Long-term relationship: 3%Volumetric verse: 87/1%What are the meanings of the verses: 5/0%What is a prophetic verse: 1/5%DiscussionWords that are associated or accompanied in the Qur’an are very diverse and extensive in matters of belief, morals, social, rulings, and various affairs of the Quran, as they are the face of the axis of Buddh and the neighborhood, the possibility of increased gustarsh and secrets and eloquence. There are many different words and jokes in this table. There is a word associated with it in a special way. Take the languages that look with us and the content of the house and the two sides in the context of the verses and the matter of the revelation. Statement of a special issue, which may be combined with the division of a clause and a group of words associated with a decision. Such as: Ibrahim and Ishmael had a prophetic verse in their possession, and they had a certain decision in their possession. ConclusionThe conjunction is so skillfully intended by God for important and necessary actions that as soon as the first word is mentioned, the second word is prepared in the mind and quickly comes to mind. This in itself conveys God's skillful command that he should always remember his necessary and obligatory actions and tasks and become the queen of his mind and soul. On the other hand, it conveys the sanctity of that verb, which cannot be mentioned by any name. Understanding the structure of literary features and the type of expression in the Quran using the words of conjunction, in which even with a cursory glance, one can understand many of the ways of expression, expressiveness, brevity, respect, and politeness in the expression of the Quran using related words or phrases.
soheila jalali kondori; Nosrat nilsaz; sajedeh nabizadeh
Abstract
Extended Abstract
Introduction
Narration of a story is one of the Quranic concepts that can be seen throughout it and is not specific to the period of Mecca or Medina. Although the initial design of most of the stories is in Meccan suras and Medinan suras, the story is repeated or another version ...
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Extended Abstract
Introduction
Narration of a story is one of the Quranic concepts that can be seen throughout it and is not specific to the period of Mecca or Medina. Although the initial design of most of the stories is in Meccan suras and Medinan suras, the story is repeated or another version of that story is narrated. In the current research, the structure of Medinan suras' narrations has been examined by using the four components of distribution, word structure and frequency, syntactic structure and audience, in order to analyze and explain the relationship between the structure of the stories and the context of the words and the space of descent. The analysis of the mentioned elements in the stories of Medinan Suras reveals the fact that the narration of the history of the predecessors is completely influenced by the context of the speech, the atmosphere of the revelation of the verses and the condition of the audience. For this reason, different developments of the same story are scattered in different chapters. Also, due to the presence of Jews in Medina, the story of the Bani Israel and their encounter with the divine prophets prevails over other stories in Medinan suras. On the other hand, in the context of narrating the story, a specific vocabulary is used, which is mostly related to the stories of the Bani Israel. Two special addresses of the verses are also addressed to them. In addition, because the Muslims in Medina needed the strength of the heart to overcome the enemies, divine help in previous events is remembered.
Research Question
What is the connection between the stories of the Medinan suras and the context in which they were revealed?
Literature Review
Numerous writings have been written with a structuralism approach regarding the stories of the Holy Quran 1. In addition, some studies have compared the Quranic narration of a story with its biblical narration 2. Some studies have also compared the Meccan and Medinan versions of a specific story from the Quran 3. Based on the author's findings, no research has focused on all the stories of the Medinan or Meccan suras, and in all cases, what has been studied and researched has been only one story. However, the present study differs from previous studies in terms of the statistical population and the scope of the study text. Meanwhile, the models used in the aforementioned studies are different from each other and from the present study.
Methodology
The study approach of the present article is descriptive and in some respects analytical, and its method of data collection is the library method.
Conclusion
In the previous study, the structure of the Medinan suras of the Holy Quran was analyzed and explained based on four components: distribution, structure and frequency of words, syntactic structure, and audience. The way in which Medinan stories are scattered shows that the Quran's principle in the Narration of the story is scattering. That is, in accordance with the context of the speech and the audience's mood, whenever there is a need to recall the fate of previous nations, it resorts to the fate of past nations in order to learn a lesson. Therefore, given the political and social atmosphere of Medina and the significant presence of the People of the Book in this city, stories related to the People of the Book, especially the covenant-breaking of Bani Israel, are highly frequent. These stories are narrated with the aim of introducing the characteristics of the People of the Book as one of the enemies of Muslims and also to warn the audience of the Quran against being similar to them and having problems with them. Lexical analysis reveals the use of specific and coincidental vocabulary, most of which is observed in the context of narrations related to the Bani Israel. The perspective that was discussed under the analysis of syntactic structure indicates God's narrative, which is sometimes "omniscient" who narrates the story from outside as a superior thought, and sometimes it is "the narrator's self" who narrates it as one of the actors in the story. When examining the audience of the stories, a noteworthy point is the specific address of the "Bani Israel", which is linked to the atmosphere of the revelation of the verses and the presence of the People of the Book and the history of their breach of the covenant, although the general address of the stories remains strong.
Notes
Amani, Reza et al. (2014), Functionalism of the Repetition Structure in the Illustrations of the Quran (Case Study of the Story of Prophet Moses), Literary-Quranic Research, 1(2), pp. 99-120.
Taherinia, Ali Baqer and Maryam Darya-Navard (2014), Analysis of the Structure of the Dialogue Element in the Story of Prophet Abraham in the Holy Quran, Quranic Research in Literature, 2, pp. 27-52.
Salamat Baville, Latifeh (2017), Analysis of the Narrative Structure of the Prophet Ionian Story in the Quran Based on Gerard Genette's Theory, Journal of Quran and Hadith Research, 2, pp. 49-68.
Alizadeh Manaman, Isa and others (2019), Studying the structure of the story of Prophet Abraham and Lot in the Holy Quran based on Simpson's model, Science and Religion Research, 20, pp. 107-128.
Nabaei, Sajedeh and others (1401), Analytical comparison of the story of Abraham (PBUH) in the Meccan and Medinan suras, Quranic Studies and Islamic Culture, 3(6), pp. 155-175.
hamed dejabad
Abstract
Extended Abstract
Introduction
The verse of Maudt is among the verses that were revealed about the virtues of the Ahl al-Bayt of the Prophet (PBUH) and their special status, and it mentions the need to show mercy to them. Also, some have considered this verse as one of the reasons for the Imamate ...
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Extended Abstract
Introduction
The verse of Maudt is among the verses that were revealed about the virtues of the Ahl al-Bayt of the Prophet (PBUH) and their special status, and it mentions the need to show mercy to them. Also, some have considered this verse as one of the reasons for the Imamate and excellence of Hazrat Ali (PBUH). But some of the Sunni commentators under this honorable verse have tried to introduce the love of the Companions along with the love of the Ahl al-Bayt (AS), by making claims to introduce only the Sunnis as the people of salvation. Fakhr Razi, after mentioning some narrations about the virtues of Ahl al-Bayt (AS) and the need to love them, citing the hadith of "Noah's Ark" and the hadith of "Companions of the Prophet" claims that in order to get rid of the waves of doubts and lusts, in addition to a safe ark, we also need the guidance of bright stars and the Sunnis, because they are on the ship of the Ahl al-Bayt (AS) and keep their eyes on the stars of the Companions, they are the people of salvation and happiness in this world and the hereafter. This research, with a descriptive and analytical method, with an emphasis on the verses that talk about the characteristics of Noah's ark and the story of Noah's storm, aims to refute Fakhr Razi's claim.
Literature Review
Regarding this claim of Fakhr Razi, which can be referred to as the "Theory of Salvation in the Light of Adherence to Atrat and Companions", there has not been any independent research regarding Fakhr Razi's point of view (especially the answer to him regarding the characteristics of Noah's Ark from the perspective of the Holy Qur'an); therefore, it is necessary to have a discussion about this.
Methodology
The critical analysis method is used in this research.In this article, the claim of Fakhr Razi is evaluated in two parts: 1. About the narration of "Companions of Kalanjum" and its documental and brokerage examination, and 2. About the hadith of "Noah's Ark" and the characteristics of this ship in the Holy Quran.
Results
This research with a descriptive and analytical method, emphasizing the verses that talk about the characteristics of Noah's ark and the story of Noah's storm, aims to refute Fakhrazi's claim and concludes that according to the attributes mentioned in the Holy Qur'an for Noah's ark, as well as considering the lack of documentary validity and brokering of the "Sahabi Kalanjum" narration, true clinging to the Ahl al-Bayt (PBUT) is the cause of salvation and its lack is equal to destruction.
Conclusion
This research with a descriptive and analytical method, emphasizing the verses that talk about the characteristics of Noah's ark and the story of Noah's storm, aims to refute Fakhrazi's claim and concludes that according to the attributes mentioned in the Holy Qur'an for Noah's ark, as well as considering the lack of documentary validity and brokering of the "Sahabi Kalanjum" narration, true clinging to the Ahl al-Bayt (PBUH) is the cause of salvation and its lack is equal to destruction.
Fatemeh Dastranj; zahra abasi
Abstract
Extended Abstract
Introduction
Most experts in interdisciplinary research on the Holy Quran and communication sciences believe that the Holy Quran is a media. The Quran, as a mass medium, firstly has selected a set of conversations and secondly has presented these conversations with a specific ...
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Extended Abstract
Introduction
Most experts in interdisciplinary research on the Holy Quran and communication sciences believe that the Holy Quran is a media. The Quran, as a mass medium, firstly has selected a set of conversations and secondly has presented these conversations with a specific narrative for its general audience. What is considered in the present study is one of the aspects of the Quran as a media. In this sense, it contains a specific message from the sender to the audience. In this article, the media theories are reviewed with regard to the Quranic discourse model.
Research Question
How is the justifiability of media theories evaluated based on the Quranic discourse model?
Literature Review
Among the research conducted, no research was found that independently assessed the justifiability and truth of media theories based on the Quranic discourse model. However, we can mention a few titles of articles that have examined the relationship between the media and the Quran and religion in an interdisciplinary study.
- Religion and theories of media influence; A survey of authentic Islamic texts and media theories; Amir Abdolreza Sepanji and Hossein Ali Afkhami.
- Components of the normative theory of mass media in the Holy Quran; Karim Khanmohammadi, Shamsollah Mariji, Ruhollah Abbaszadeh.
- The Quran, the science of communication, propaganda and media, the scientific position of dialogue in the mirror of the Quran; Seyyed Mehdi Soltani Ranani.
Regarding the research approach, we can mention the article “Assessing the justifiability and truth of the theories of the miracle of the Quran in classical epistemological theories”, which, although it is not related to the present research in terms of subject matter, is close to the present article in terms of method.
3. Methodology
In this research, descriptive and analytical methods and epistemological approaches have been used. Epistemology, as a fundamental approach in modern philosophy, deals with the nature of human knowledge. In fact, examining the truth and justification of scientific theories is one of the most important tasks of epistemology. This article seeks to re-examine the theories in the field of media and communications and evaluate these theories in terms of truth and epistemological justification. The basis of this evaluation is the Quranic discourse model on the media and the consideration of the Quran as a media. Among the theories of truth and justification, adaptationism, functionalism and coherenceism are evaluated in this article. In this way, by establishing a relationship between epistemology, media theories and Quranic discourse, this issue can be viewed from a new perspective, so that the possibility of justification and truth of media theories based on the Quranic discourse model can be provided.
Conclusion
The most important achievement of this research is that the intellectual and epistemological basis and origin of media theories are in conflict with the Quranic discourse in some cases. Another fundamental difference is that in the absence of these theories, there is a human-centered view that creates two different perspectives compared to the Quranic discourse in the field of media and communications, which is a transhuman discourse. In addition, the functions of the media and media theories are based on ethics that allows the use of incorrect propaganda methods such as all kinds of fallacies, false and biased analyses, and other press and media tricks to achieve the goal, while right-centeredness is the central signifier of the Quranic discourse on the basis of which the explanation of growth and decline is made and the active audience must make a conscious choice.
Among the eight theories examined in this article, Marshall McLuhan's theories, salience and cultivation are compatible and are theories that can function in Quranic discourse and together can justify coherent beliefs. While the injection theory, the spiral of silence, use and consent, authoritarianism, and decoding and reception are not accepted in the three areas of adaptationism, functionalism, and coherenceism in Quranic discourse. The injection theory and use and consent are not compatible with the foundations of Quranic anthropology and will not be useful in practice. Quranic discourse refers to the spiral of silence in a way, but the principle is to break this spiral of silence and not to intensify it. Therefore, although this theory can be consistent with reality, it will not be a functional and useful theory in the field of Quranic media. The theory of authoritarianism, although it can be realized in reality, is also not desirable. Because in the media doctrine of the Quran, man is free and the Quran is a powerful right-wing media. In coherence, compatibility is when beliefs do not contradict each other and are all true. While these theories conflict with the discourse of truth-centeredness in the Quran, the view of man, moral principles, etc.
Ali Rajabzadeh; Mohammad vali Asadi
Abstract
Extended Abstract
Introduction
Mental health, safety, and freedom from anxiety are essential human needs, especially in the present era, and in the absence of mental security, a healthy life is not possible. However, in the modern and machine-driven world, humans suffer greatly from a lack of ...
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Extended Abstract
Introduction
Mental health, safety, and freedom from anxiety are essential human needs, especially in the present era, and in the absence of mental security, a healthy life is not possible. However, in the modern and machine-driven world, humans suffer greatly from a lack of mental security. Psychologist Kamyar Sanai points out that anxiety is the root of most mental problems and achieving mental peace has become an unattainable desire. Scientific advances have been effective in improving the quality of life, but at the same time have reduced mental peace and security. Many of the solutions offered by counselors are inadequate and even misleading without considering the spiritual dimension of man; for example, recommendations such as drinking special tea or consuming chocolate as a treatment for anxiety. These approaches have ignored the spiritual dimensions of man, and treating anxiety requires a comprehensive look at man. Islamic teachings can be a reliable source for treating mental illnesses and providing effective peace, because these teachings are in harmony with the real needs of man and show their positive results.
Literature Review
Numerous articles have been written about mental security, both from the perspective of the Quran and narrations and from the perspective of psychology.
The relationship between the feeling of security and mental health in the Holy Quran. (Fathi, 2018)
- Studies on maintaining mental health from the perspective of the Quran. (Moazedi, 2021)
- The Holy Quran and Mental Health. (Sadeghian, 2019)
2.1. perspective of psychology
17 important strategies for achieving peace in life, authored by: The Art of Life Collection.
How to Achieve Lasting Inner Peace, authored by: The Collection for a Better Life.
What is the mind in mania and how is it done, authored by: Family Counselors.
Obviously, in these backgrounds, peace itself and achieving it have been emphasized, but the present study, in addition to expressing the divine ways of peace of mind, also follows the criticism of some methods. Therefore, the innovation of the present article is that it tries to show the effective and practical teachings of Islam in creating peace of mind and criticize the ways that are recommended without paying attention to the spiritual dimension of man and prove their inadequacy.
Methodology
This research was conducted using a descriptive-analytical method by comparing the methods suggested by some psychological counselors on some psychological counseling websites with the practical methods of Islam in creating mental peace in a library manner.
Results
In this article, by examining the practical factors of peace from the perspective of Islam and the methods suggested by some online psychological counseling sites, the following results were obtained:
1- By examining the ways offered to achieve peace of mind in Islam and some psychological counseling sites, it was found that the ways recommended on counseling sites, due to the lack of a comprehensive view of humans, only focused on the physical dimension and were therefore ineffective and practically could not be fully successful in treating anxiety and mental illness.
2- Islam's strategies for preventing anxiety and mental illness and creating psychological security are based on God-centeredness (faith in God) and divine anthropology.
3- The methods offered in Islam for a comprehensive view of humans and attention to their physical and spiritual dimensions have shown successful experience in preventing anxiety and treating mental illness.
4- The mentioned Islamic solutions to prevent anxiety and mental illness, and to create psychological security, include: remembering God, trusting in God, piety, not being attached to the world, being patient with the hardships of life, praying and asking God to remove difficulties, and marriage.
shirin rashidi
Abstract
Extended Abstract
Introduction
Man is a being composed of soul and body, and the original part of man's existence is his immaterial soul. According to Islamic texts, the development of the soul means strengthening man's self-awareness. Self-awareness in the Holy Quran means recovering one's truth ...
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Extended Abstract
Introduction
Man is a being composed of soul and body, and the original part of man's existence is his immaterial soul. According to Islamic texts, the development of the soul means strengthening man's self-awareness. Self-awareness in the Holy Quran means recovering one's truth through the development of innate talents. In the Islamic education system, "self-awareness" is a necessary and essential basis for entering the fields of education and training. In this approach, until a precise and complete understanding of man and his existential position and truth is achieved, education and training that is responsible for guiding and directing human life will not bear fruit, and the goal that will lead to human happiness and perfection will not be achieved Self-awareness training as a part of the education system can strengthen self-knowledge, self-confidence, establish interpersonal relationships, control emotions, manage stressful situations, and solve individual problems and issues. The research findings have been compiled based on the documentary method, focusing on explaining the philosophical foundations of self-awareness in the Holy Quran and the educational reflection of self-awareness in the Islamic lifestyle.
Literature Review
So far, no comprehensive research has been conducted on the “role of self-awareness in lifestyle with an emphasis on the teachings of Islam”. The research conducted has been mainly partial and separate, focusing on “self-awareness from the perspective of psychology” (Hosseina and Saadipour, 2012; Seif, 2012; Akbari and Fargat, 2019; Nikofard and Salahi, 2019), “self-awareness from the perspective of thinkers” (Jaffari et al., 2019; Eshaghi-Nasab and Zamaniha, 2015; Rezazadeh and Emami, 2017; Elami-Sola and Lal-Sahebi, 2016; Hosseini, 2016; Saeidi et al., 2016; Najmabadi and Dehbashi, 2019), “Investigating self-awareness from a philosophical perspective” (Sharifi, 2019), or “Designing a self-awareness model based on Islamic sources.” (Abbasi and Omidian, 2012; Darreki et al., 2013; Moameddi et al., 2013; Maroti et al., 2019).
Methodology
The present research is applied in terms of purpose and qualitative in terms of approach. Applied research aims to test and investigate the possibility of applying knowledge and selects its subject in education from everyday educational and training issues (Delavar, 2012: 31). To carry out this research, the qualitative comparative content analysis method was used. In content analysis, the researcher seeks to analyze and describe the content. In content analysis, the elements and content in question are collected, classified, and analyzed (Hafez-Niya, 2010: 75-77). One of the content analysis techniques is categorical analysis, which is based on the operation of cutting the text into specific units and then classifying these units into categories that are classified according to similarity (Khanifer and Moslemmi, 2019: 79-82). Deductive logic moves from the whole to the part and from theory to experience and observation (Tabrizi, 2014). Qualitative-deductive content analysis is the systematic highlighting and expression of scattered points regarding the subject and categories. Its starting point is theories, procedures, existing research, and expert knowledge, and its interpretation process includes inference based on the category, code and their relationships. The output of the qualitative-deductive content analysis is concepts and categories explaining the subject in the form of a conceptual map (Mohseni, Tabrizi and Salimi, 2012). The scope of the present study is all verses of the Holy Quran that contain the meaning and concept of self-awareness, which will be studied and analyzed using a purposeful sampling method and referring to the interpretations of the Holy Quran. The data collection tool in the present study was a card, so that texts related to the research topic were recorded in these cards. In this way, it will be clear which information was extracted from which verse of the Quran.
Results
On the basis of ontology, one of the most important components is thinking within man, and thinking within man is the initiator of self-knowledge.
*On the basis of epistemology, the factor of insight and reasoning is considered the basis of self-awareness, and the knowledge of the self is referred to as the mother of knowledge.
*The collection of Quranic verses on the basis of value theory is self-awareness combined with dignity and esteem for the status of humanity.
*On the basis of anthropology, when a person is on the path of self-awareness, he is on the path of actualization.
In this study, the educational reflection of self-awareness in human lifestyle was inferred, including accepting responsibility in life, practicing determination and cultivating willpower, self-control in facing life's challenges, overcoming neglect in life, and achieving joy.
Conclusion
In this regard, we will present some suggestions for applying the achievements of the present study: First, the Islamic education system should produce wise individuals who can help contemporary men by answering fundamental questions and reducing their theoretical and practical confusion and bewilderment. Second, considering the importance and significant impact of self-awareness in educating human souls, efforts should be made by educators and trainers to use methods such as self-care in the Islamic education system. Third, considering the fact that man will not be immortal in this world and will die one day, it is necessary to teach the desired insights in this field to the trainee and to guide his performance towards a dignified death. Fourth, considering the Quranic basis that all humans have a divine nature, both in terms of insights and tendencies, it is necessary to use all educational methods to develop a divine nature. Also, in the curriculum for developing self-awareness, attention should be paid to different types of self-awareness, including physical, emotional, social, spiritual, etc., in the form of course content in teaching-learning processes, and the category of self-awareness should be avoided from being one-dimensional
Bagher riyahimer; Seyed Mohammad Hosseinipour
Abstract
Extended Abstract
Introduction
Interpretation as a science throughout its extensive history, like other sciences, has had a structure that is mainly usable by scholars, and argumentation, expression of opinions of supporters and opponents, and criticism have formed part of its structure. Where ...
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Extended Abstract
Introduction
Interpretation as a science throughout its extensive history, like other sciences, has had a structure that is mainly usable by scholars, and argumentation, expression of opinions of supporters and opponents, and criticism have formed part of its structure. Where it is possible (or rather, should be based on a belief in the field of interpretative writing style) to present and explain this knowledge in a way that the majority of the audience (i.e., the general public who want to explain and expand on the themes and concepts of the Quran) who do not seem to have much affinity with the scientific style can also benefit from it.
Based on what has been said, from the perspective of the audience, interpretations can be imagined in two types: mass-oriented and elitist. Based on these two approaches to presenting interpretive topics, it can be said that the different works and types of interpretation have adopted two main methods: either the Quran is interpreted with scientific literature and from a specific perspective (for example, literary, mystical, etc.) and by using scientific terminology, which is interpreted as elitist; or, for interpretation, they have used standard language and distanced themselves from the specialized terminology of other sciences such as philosophy, and have endeavored to interpret the verses of the Quran in the language of the common people in a friendly and benevolent tone, while telling stories and advice (which may not even be apparent on the surface of the verse).
Research Question(s)
Literature Review
Among the old and new researchers in the field of interpretation, only two contemporaries have focused on this trend of interpretation in their works on interpretation and referred to it as "preacher interpretations". They also consider the roots of preacher interpretations in the history of Quranic interpretation to be from the first century, the formation of the writing of these interpretations from the fourth century (with the founding of the preachers of the Quran), and their peak and expansion in the sixth century (Paketchi, 2010, p. 114; Shahroudi, 2010, pp. 575-576). Preachable exegesis continued in the Middle Ages until finally in the later period, with a distinguished writer and famous preacher, Mulla Hussein Vaez Kashani, with two works called "Muhawabeeh 'Aliyyah" and "Jawaher al-Tafsir" and commentaries such as "Jala' al-Adhhan wa Jala' al-Ahzan", known as "Tafsir Ghazer" by Jurjani and "Ruh al-Bayan" by Ismail Haqqi, etc. It continued to exist, but after that, it entered a period of decline and was reborn in the contemporary era with a few changes in some of its characteristics in the form of genres such as educational, guidance, and social.
Methodology
In this article, while using the descriptive-analytical method and library source-finding method, the position of sermonic interpretation among different types of interpretations, its meaning, and essence with regard to the vocabulary and semantics of sermons, explanation, and for the first time, a complete definition of it were presented.
Results
The findings of the research show that the sermonic interpretation is a combination of narrative and mystical interpretations, which has a literature rich in originality and mixed with poetry, stories, and the like. Also, due to the entry of a text from one or more external sources and other than the interpreter's analysis, this type of interpretation is placed among developmental interpretations.
Discussion
Throughout its extensive history, interpretation as a science, like other sciences, has had a structure that is mainly usable by scholars, and argumentation, expression of opinions of those in favor and against, and criticism have formed part of its structure. Preachy interpretation is a new name but an ancient trend in the interpretation of the Holy Quran that has not yet been studied in detail about its nature and place among interpretations.
Conclusion
Preaching interpretation is a combination of narrational and mystical interpretations, and the main concern of the interpreter in it is to guide the masses of people; therefore, with the aim of influencing the general audience and protecting them from satanic seduction and the evil self, by using attractive and understandable literature for the general public, he takes advantage of every opportunity and even in seemingly non-preaching verses of the Quran, he wisely, benevolently and kindly seeks a way to advise, admonish, and even warn and intimidate the people. In preaching interpretation, the interpreter's concern is to guide the general public by using the tools of preaching and admonition; therefore, in this type of interpretation, interpreters try to use all the correct tools used by preachers in the interpretation of the Holy Quran. This commentary, while utilizing the vernacular language and at the same time being simple, fluent, attractive, pleasing to the ear, poetic, full of stories, and understandable to the general public, aims to impress and create interest in the audience and increase the appeal of the commentary text. It takes advantage of every opportunity and, in a prophetic, wise, benevolent, and kind manner, offers advice and counsel to the people in line with the interpretation of the Holy Quran.
Mohammad Kazem Shaker
Abstract
Extended Abstract
Introduction
Two questions arise regarding the writing of the Quran in the era of the Prophet Mohammsd: 1) When did the writing of the Quran begin? 2) Was the entire Quran or only parts of it written down in the era of the Prophet (PBUH)? In the 19th century, Aloys Sprenger (1813-1893) ...
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Extended Abstract
Introduction
Two questions arise regarding the writing of the Quran in the era of the Prophet Mohammsd: 1) When did the writing of the Quran begin? 2) Was the entire Quran or only parts of it written down in the era of the Prophet (PBUH)? In the 19th century, Aloys Sprenger (1813-1893) said that the writing of the Qur’an, as a book, in the true sense of the word, is a later matter and therefore, one should not expect the Quran to have been written as a book in the era of the Prophet (PBUH) (see. Sprenger, 1851). According to Régis Blachère (1900-1973), there was a long gap between the time of the beginning of the Qur’an revelation and the time of the beginning of the writing of the Quran, and he believes that the Prophet and Muslims in Medina thought that they should put the Quran in writing (see. Regi Blacher, 1997). Unlike Western Qur’an scholars, Muslims believe that the entire Holy Quran was written down during the time of Mohammad (PBUH), although at that time the order of its chapters had not yet been determined and it had not yet been compiled into a single manuscript (see. Ibn Hajar Asqalani, 2000). It should be seen on what evidence and proofs each of these two hypotheses is based. Various evidences have been presented regarding the writing or non-writing of the Quran during the time of Mohammad (PBUH). What is presented in this paper is exclusively dedicated to the Quranic evidences that indicate the writing of the Quran during the time of Prophet Muhammad. In this article, the Quran is referred to and cited not as a religious text, but as a historical text. When we consider the Quran as a historical text, the reader does not necessarily have to believe in its divinity in order to accept what is cited, and it is not even necessary to accept that this text was brought by Prophet Muhammad (PBUH). Rather, it is enough to imagine that this is a text that came into existence in a specific historical period. We want to know what this text has to say about its written form. Are there any instances in the Qur’an itself that indicate that this text was also in written form when it was produced, or are there verses that indicate that this text was presented only orally?
Literature Review
In 1976, an article entitled “Introduction to the Writing of the Qur’an in the Time of the Prophet of Islam” was written by Muhammad Baqir Hojjati. (See: Hojjati, 1976). In that article, calligraphy and writing in pre-Islamic Arabia and the issue of the Prophet of Islam (PBUH) being illiterate were discussed. In 1998, another article entitled “The Writing of the Qur’an in the Time of the Prophet” was published by Muhammad Baqir Saeidi Roshan (See: Saeidi Roshan, 1998). The aforementioned article was published in a very small volume in the Besharat magazine, which is specifically for young people. In 2002, another article titled “The Writing of Revelation Began in the Time of the Messenger of God” was published by Rajab Ali Salarian (see: Salarian, 2002). This short article deals with topics such as the collection and compilation of the Qur’an, the scribes of revelation, and the evidence for the collection of the Qur’an in the era of the Prophet, and does not discuss any Qur’anic evidence for the writing of the Qur’an. Therefore, the subject and content of the present paper are completely new and this is the first time that this discussion is conducted using this method.
Methodology
The research method in this paper is a subset of the literary criticism method that is used in the contemporary period for many ancient texts to arrive at the approximate date of the text’s creation and to observe the cultural, social, and environmental atmosphere within the text. Our hypothesis is that significant passages in the Qur’an indicate that this text was written down at the same time as it was transmitted orally. In addition, some verses indicate that it was necessary for a number of the Prophet's companions - who were skilled in reading and writing - to write it down in order to make it a lasting work for all people in all generations. Some verses also refer to the scribes of the Qur’anic revelation. In this paper, the verses related to writing in general, as well as the verses related to writing the Qur’an, have been examined using a semantic method. In this regard, these verses have been examined using a historical method, in such a way that the verses and chapters in which ‘writing’, in general, or ‘writing the Qur’an’, in particular, have been discussed and analyzed with regard to the period of time which revealed during the life of Prophet Muhammad (PBUH).
Conclusion
1- This paper, using the method of literary criticism and considering the text of the Qur’an as a historical text, examines the contents of the Qur’an regarding ‘writing’, in general, and ‘writing the Qur’an’, in particular, and through this, it has come to the conclusion that the "written Qur’an" came into existence at the same time as the "spoken Qur’an";
2- The verses that tell about the writing of important matters, especially verse 282 of Al-Baqarah, which places great emphasis on writing down debts, are used to show that the writing of the Qur’an was done in the first way and with the utmost care. This was so obvious that there was no need for a verse or verses to be revealed and instruct Muslims to write down the Qur’an;
3- Studying the Qur’an, considering the historical course of the revelation of the chapters, shows that reading and writing and the importance of the pen (QALAM) in recording events and knowledge, especially recording matters of revelation and the unseen, were common in the history and geography of the era of the revelation of the Qur’an, and the audience of the Quran was familiar with this;
4- The Qur’an has spoken of the writing of the Qur’an and the scribes of the Qur’an in the first revealed chapters. This shows that the followers of the Prophet, along with reciting and memorizing the divine verses, always kept copies of the Qur’an.
5- Considering that the Holy Qur’an explicitly mentions ‘paper’ and ‘thin leather’ as two tools on which writing was done, it seems that the excessive emphasis on writing materials such as various animal bones and rough objects is more for storytelling than for the sake of the history of the writing of the Quranic text;
6- From the content of the Qur’an as a historical text it is clearly evident that at the same time as the emergence and formation of this text, its writing was also done and the written Qur’an was present alongside with the oral Qur’an in the early Islamic society.
Mohammadreza Shahsanaiee; Abbas Sharifi
Abstract
Extended Abstract
Abstract
Among the verses that have sparked extensive debate among commentators and elicited conflicting interpretations are verses 34 and 35 of Surah Sad, which pertain to Prophet Solomon (PBUH). Reliance on fabricated exegetical narratives and neglect of the contextual framework ...
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Extended Abstract
Abstract
Among the verses that have sparked extensive debate among commentators and elicited conflicting interpretations are verses 34 and 35 of Surah Sad, which pertain to Prophet Solomon (PBUH). Reliance on fabricated exegetical narratives and neglect of the contextual framework have led some commentators to attribute inappropriate and unsubstantiated claims to him—claims that contradict the infallibility of the prophets—and to assert that he was deserving of divine punishment. Other commentators, based on the notion of "tark al-awla" (leaving the preferable act) and the assumption that he momentarily neglected Allah, have argued that he was subjected to severe trials and calamities. The commonality between these two interpretations is their inability to coherently connect the various segments of the verses and provide a unified explanation.
This descriptive-analytical study, conducted using library resources, aims to defend the sanctity of Prophet Solomon by critically examining and evaluating the views of commentators. It focuses on the concepts of key terms such as "fitnah" (trial), "inabah" (turning to Allah), "awwab" (one who constantly turns to Allah), and "ghufran" (forgiveness), as well as the context of verses 30 to 40 of Surah Sad. The study explores the connection between the attributes of "an excellent servant" ("ni'm al-'abd") and "awwab" with Prophet Solomon's reaction to the lifeless body of his son. It also examines the relationship between this incident and his seeking forgiveness ("istighfar") and his request for "a kingdom such as none after him would have".
The findings of this research demonstrate that Prophet Solomon, upon encountering the lifeless body of his son, turned to Allah in repentance. He sought forgiveness for his desire, which did not align with divine wisdom, and requested that Allah grant him a unique and unparalleled kingdom in compensation for the loss of his son, who was a means to sustain his divinely ordained rule. He asked for a kingdom that would eliminate obstacles, such as the mischief of devils, ensuring that no disruption would occur in achieving his divinely appointed mission.
Introduction
Later with the passing of the Prophet Muhammad (PBUH) and the subsequent prohibition on recording his hadiths, Muslims found themselves in need of understanding the detailed aspects of the Qur'anic verses, particularly the narratives of the prophets. This created an opportunity for Muslims to turn to Jewish scholars who had ostensibly converted to Islam. These individuals exploited this opportunity to the fullest, fabricating false narrations and engaging in the spiritual distortion of Qur'anic verses. Reliance on such narrations and the influence of Isra'iliyyat (Judeo-Christian traditions) in exegesis, coupled with a neglect of the contextual framework of the verses, led some commentators to not only strip certain verses of their clarity, rendering them ambiguous (mutashabih), but also to attribute inappropriate and unfounded claims to some of the prophets. A notable example can be found in the verses concerning Prophet Solomon.
A prophet described in the Qur'an with attributes such as "an excellent servant" ("ni'm al-'abd") and "one who constantly turns to Allah" ("awwab") (Qur'an 38:30), and whose status before Allah is described as "nearness to Us and a good place of return" (Qur'an 38:40), has been accused in many early exegetical works of committing grave sins that warranted divine punishment. In some later interpretations, while efforts were made to avoid fabricated narrations and to preserve the sanctity of Prophet Solomon by absolving him of sin, the notion of "tark al-awla" (leaving the preferable act) or momentary neglect was attributed to him. Among these verses are verses 34 and 35 of Surah Sad.
Existing research on these verses contains gaps, such as the lack of a coherent explanation of the contextual relationship between verses 30 to 40 of Surah Sad. Questions remain regarding the connection between the attributes of "awwab" and "ni'm al-'abd" and the subsequent events—such as the inspection of the horses, the encounter with the lifeless body, the seeking of forgiveness, and the request for "a kingdom such as none after him would have". This study aims to address these gaps by relying on the contextual framework of verses 30 to 40 of Surah Sad.
Literature Review
In the course of this research, several articles were identified that address the broader themes surrounding these two verses. Among them is the article "An Exegetical Analysis of Verse 35 of Surah Sad: A Response to the Doubt Concerning the Supplication of Prophet Solomon (peace be upon him)" by Abolhassan Barani and Mohammad Ebrahim Izadkhah (2019). This work seeks to demonstrate that Prophet Solomon's request was not motivated by greed or envy. Another relevant article is "An Examination of Doubts Related to the Interpretation of Verses 31 to 35 of Surah Sad, with an Emphasis on Genealogy and Archaeology" by Kamran Avisi (2022). The author focuses on tracing the origins of the accusations leveled against Prophet Solomon in exegetical and hadith sources, identifying the Old Testament as the source of these allegations. Additionally, the article "Revisiting the Translation and Interpretation of Verses 32 and 33 of Surah Sad: A Defense of the Character of Prophet Solomon (peace be upon him)" by Mohammad Reza Shah Sanaie (2020) is dedicated to addressing the accusations against Prophet Solomon regarding his inspection of the horses.
Given the ambiguity highlighted in the introduction and the necessity for research to address it, this study aims to respond to the aforementioned questions by examining the key terms in question and exploring the contextual relationships between these verses. Through this approach, the research seeks to provide a coherent and comprehensive interpretation that clarifies the connections between the attributes of "an excellent servant" ("ni'm al-'abd") and "one who constantly turns to Allah" ("awwab") and the subsequent events described in the verses, including Prophet Solomon's encounter with the lifeless body, his seeking of forgiveness, and his request for a unique and unparalleled kingdom.
Methodology
This research is descriptive-analytical and based on library resources.
Result
The examination of verses 30 to 40 of Surah Sad reveals that the Almighty initially refers to Prophet Solomon (peace be upon him) with the title "an excellent servant" and explains the reason for this description as his being "Awwab" (one who constantly turns to God). Immediately thereafter, the verses highlight prominent examples of his "Awwab" nature, such as his preoccupation with inspecting warhorses and his encounter with the lifeless body of his son. Contrary to the unfounded accusations made against him in some interpretations, the distinguishing characteristic of Prophet Solomon (peace be upon him) in these verses is his being "Awwab." This attribute led him to strive in all circumstances to turn to God and align his actions with the pleasure of the Lord.
Thus, in the incident of inspecting the warhorses, despite the demands of the wartime situation and the responsibilities assigned to everyone, he evaluated his enjoyment of observing the readiness of the horses against divine pleasure. Through turning to God and supplicating, he ensured that his love for the horses of jihad was solely for the sake of God’s satisfaction, with no trace of personal desire or inclination. Similarly, in the incident of facing the lifeless body of his son, who was the investment of his life for the continuation of his divine rule, instead of lamenting or despairing, he turned to God. He sought forgiveness for his desire not aligning with God’s wisdom and asked God to grant him a kingdom in return for the loss of his son, who was his means to sustain divine rule and combat polytheism. He prayed for a kingdom that would itself be a miracle, ensuring that the obstacles faced by other prophets, such as the mischief of devils, would not hinder his mission.
Mohammad Sharifi; mohammad maktoobian
Abstract
Extended Abstract
Introduction
Although the words used in the Holy Quran are clear in Arabic, God's intention in some of them is not clear to the audience and has become a source of debate among commentators. One of these words is the word "Taqweem" in combination with "Ahsan al-Taqweem" in the ...
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Extended Abstract
Introduction
Although the words used in the Holy Quran are clear in Arabic, God's intention in some of them is not clear to the audience and has become a source of debate among commentators. One of these words is the word "Taqweem" in combination with "Ahsan al-Taqweem" in the fourth verse of Surah At-Tin, God says in this verse: “We have certainly created man in the best of stature”. Commentators have disagreed about what God means by "the best of timing" in this verse. Is creation physical or is it both? In each of these two cases, what is meant by "Asfal al-Safilin" mentioned in the following verses? If "Asfal al-Safilin" means "the period of old age," is it consistent with the physical creation of man or with the creation in general? This article has an introduction and three chapters. In the first chapter, the meaning of the word "Taqweem" in the dictionary is examined. In the second chapter, in addition to expressing the opinions of commentators about the word "human" in the fourth verse of Surah At-Tin, two combinations "Ahsan al-Taqim" and "Asfal al-Safilin" are explained. In the third chapter, the commentators' statements are reviewed and the results and conclusions of the discussions, the last discussion raised in this article, are presented.
Literature Review
As far as the authors have investigated, no article or thesis has been written on this subject;
Only Muhammad Hussein Helmi, in a two-page text entitled "We have created man in the best of moulds," has provided explanations about the wonders of creation, and has not said anything about the views of commentators on this verse. (Halmi, 1391 AH)
Methodology
The present study, using a descriptive-analytical method, has reviewed and criticized the opinions of commentators about this word in the fourth verse of Surah At-Tin.
Discussion
If verses 4 and 5 of Surah At-Tin are considered together, “We have created man in the best of formation (4), then We have returned him to the lowest of the low (5),” four possibilities can be stated for the meaning and intent of these verses: 1"Ahsan al-Taqweem": apparent creation - Asfal al-Saflin: old age 2- "Ahsan al-Taqweem": apparent creation - Asfal al-Saflin: hell fire; 3- "Ahsan al-Taqweem": external and internal creation - Asfal al-Saflin: old age; 4"Ahsan al-Taqweem": external and internal creation - Asfal al-Saflin: the fire of hell. Of these four possibilities, numbers one and four are more likely and can be investigated, and the other two possibilities are more likely and do not have many supporters.
Conclusion
Commentators have offered different opinions on the word "Taqweem". The reason for the disagreement among commentators is the ambiguity that exists in this term, and this ambiguity must be eliminated with the help of intra-textual and extra-textual evidence. The intratextual evidence includes: the combination of "asfal al-saflin" mentioned in the fifth verse, the letter "illa" mentioned in the sixth verse, and the seventh verse of this sura; Therefore, if the combination of "Asfal al-Safilin" means "age period" and the letter "illa" is a discontinuous exception, "Taqweem" will mean "apparent creation"; but if "Asfal al-Safilin" means "Hellfire" and the letter "illa" is connected an exception, then "Taqweem" means "outward and inward creation". Considering the use of the phrase "the best of the stature", the context and verbal context of verses 4 to 7, and the appearance of the letter "except" in the connection, the second aspect is more powerful. However, considering the narrations mentioned for the first aspect, as well as the opinions of some commentators, it can be said that in this verse, according to the rule of "using a word in the majority of its meaning," God has intended both meanings simultaneously. That is, at the same time, she intended the first meaning, in which "the best Taqweem" means "the apparent creation," "Asfal al-Safilin" means "the period of old age," and the word "illa" is a discontinuous exception and means comprehension. And she intended the second meaning, which is "the best Taqweem" meaning "the outward and inward creation, "Asfal al-Safilin" meaning "the fire of hell," and the letter "illa" is a connected exception and means an exception.
Azam Shamsoddini Fard; Samira Heidari Rad
Abstract
Extended Abstract
Introduction
In the field of semantics, signs interact or oppose each other and appear as a set of sign meanings in the context of discourse. Based on this, it can be said that the purpose of semiotics is more to study denotative relations than to examine communication. Therefore, ...
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Extended Abstract
Introduction
In the field of semantics, signs interact or oppose each other and appear as a set of sign meanings in the context of discourse. Based on this, it can be said that the purpose of semiotics is more to study denotative relations than to examine communication. Therefore, semiotics is formed in the context of discourse and does not only pay attention to signs separated from the context. Since Sermon 221 has received less attention from researchers and has not been analyzed and investigated from the point of view of discourse semiotics, it is one of the most important reasons for choosing it for the upcoming research. Among the questions that the current research seeks to answer are: 1- How do semantic contrasts lead to the process of matching meaning in the 221st sermon of Nahj al-Balagha? 2- In the semantic system of sermon 221 of Nahj al-Balagha, tense signs based on what functions lead to the passage of meaning from the state of interaction to the state of adaptation? The first part of sermon 221 of Nahj al-Balaghah begins with the first and second verses of Surah Takathor. From the point of view of semiotics, the most obvious characteristic of the operation of discursive break is the use of "other, there, and another time", and they imply the process of discursive break so that the audience's attention is directed to the world outside of discourse, a world whose most important implication is the mortality of humans. In fact, by referring to the Qur'anic verse, Imam (a.s.) is trying to create a visual space to inform the audience at the beginning of the sermon. Accordingly, in this sermon, the sudden and one-time break takes the subject out of the monotonous and boring course and brings him into an emotional-tense atmosphere. In the following, Imam (a.s.) reprimands the heedless people with a speech of surprise. In this tense atmosphere, the emotional pressure is intensified with the anti-discourse of exclamation and makes the speaker reflect and think, and the emotional function of the words is determined. In the continuation of the sermon, Imam (a.s.) strongly criticizes people who are proud of things that are of no benefit to them. In fact, the Imam (a.s.) warns them of the illusory and absurd pride of the heedless to serve as a lesson. From the point of view of semiotics, the operation that governs the discourse is still the operation of discursive break. Since the focus of Imam's speech in the mentioned sermon is about death, this choice of words in the sermon is consistent with the duality of man in his desire to go to this world and to go to another world and his inner contradictions in dealing with these issues. Therefore, by using the mentioned words, Imam (a.s.) increases the emotional range to intensify the pressure of reprimand and blame, which is the result of the ignorance of the heedless. In the following, the imam portrays his presence in the discourse, which is the discourse attachment, when the actor returns to the discourse field. But the biography of the dead is presented in the context of a discursive break; the use of absent pronouns in speech operations is proof of this claim. In fact, the sign and meaning of death and its biography interact with each other in this part of the discourse. In the final parts of sermon 221 of Nahj al-Balaghe, we encounter a new situation in human life. A situation that makes the subject (man) another, and the signs and meanings are trying to adapt themselves to this otherness. Therefore, at the beginning of this sermon, the Imam (a.s.) refers to the subject's discourse attachment and personal self in the world, then he mentions the other under the title of death and separation from the world and the states that affect the subject. According to the theory of semiotics, this is where the meaning comes out of the constraints of habit and repetition (worldly daily routines) and a sudden break puts them in opposition to each other. From the point of view of semiotics, when the interaction of signs proceeds in such a way that it gives way to a break during continuous discourse, in this situation, the presence of another becomes objectified.
Literature Review
Hamidreza Shayiri, in an article entitled "Passing from a Predetermined Relationship of Signifier and Signified to a Processional Discursive Meaning" (2009), explained the approach of discourse semiotics, especially in literary texts.
Algirdas Julien Greimas, in the book Lack of Meaning, has discussed the fluid nature of meaning and its fluctuating nature based on the signs of sensory-perceptual semantics. This book was translated and described by Hamidreza Shayiri and was published by Alam Publishing House in (2010).
Paktachi, Shairi and Rahnama (2015) in the article "Analysis of Discourse Processes in Surah Qara'a based on Tense Semiotics". They have investigated and analyzed the semantic-semantics of tension in Surah "Al-Qara'a". In this research, the emotional pressure and cognitive range in Surah "Qara'a" have been examined with regard to the discourse process, and the ascending and descending schemata have been described.
Methodology
This research aims to investigate the formation components of confrontational, interactive and adaptive semantic processes of discourse in the words of Imam Ali (a.s.) from the perspective of discourse systems using the descriptive-analytical method. The aim of the current research is to receive meaning at different levels of discourse and to investigate the course of transmission of semantic signs.
Conclusion
By examining the semiotics of sermon 221 of Nahj al-Balaghah, we realize that signs cannot be considered to have a purely predefined function. Rather, the flow of meaning-making is a dynamic and fluid flow because the process of human life fluctuates from imperfection to perfection. The semiotic-semantic analysis of the discourse of sermon 221 shows that the tension schema theory is effective for adapting this linguistic phenomenon. Semantic confrontations in the space of discursive connection and discontinuity provide the conditions of transition and entry into interactive and compatible meanings. In the context of semantic interactions, we witness the interaction between cognitive scope and emotional pressure, which sometimes shape the semiotic-semantic space of the said sermon in the way of increase, decrease, ascent and descent of sign-meanings. Therefore, receiving meaning in this context is a function of confrontation, interaction, and adaptation between subjects.
Sayed Mahmoud Tabatabaei; Maryam saderi; Ali reza Heydarzadegan; Mohammad Javad Enayati Rad; Mohammad Javad Asghari Ebrahim Abad
Abstract
Extended Abstract IntroductionNarcissism in the Quran is a moral vice that is subject to condemnation and punishment, but in psychology, it is a type of personality disorder. Initial question: What is the difference between narcissism in the Quran and psychology? The challenge between describing narcissism ...
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Extended Abstract IntroductionNarcissism in the Quran is a moral vice that is subject to condemnation and punishment, but in psychology, it is a type of personality disorder. Initial question: What is the difference between narcissism in the Quran and psychology? The challenge between describing narcissism as a personality disorder with unconscious and involuntary aspects in psychology and as a moral vice in the Quran (which has a definite obligation with will and consciousness) reveals the importance and necessity of this research because God, the Wise, intends to educate and guide, so He does not subject a person with an involuntary disorder to blame and punishment. The present research, using a descriptive-analytical method and a library approach, has compared the commonalities and differences of narcissism in these two areas. The findings indicated unity in concept and symptoms and differences in cause and origin. Inferred from the context of the relevant verses, the cause of narcissism is the weakness of monotheistic knowledge, which, based on the rational context of revelation, can be considered a conscious and voluntary act and therefore subject to condemnation and punishment; however, in psychology, the individual does not play a role in creating a personality disorder, but since these generally do not disrupt the basic psychological functions of these individuals and, consequently, their willpower and discrimination, according to psychology, a narcissistic individual is responsible for his actions, and having a narcissistic disorder does not absolve anyone of responsibility. Introduction:This article, which is an extract from a doctoral dissertation, is about an important challenge, namely the conflict between religious concepts and scientific research, or the confrontation between science and religion, from a general perspective. In this article, some moral vices in the Quran have been examined, which although on the surface are a kind of happiness and joy, after examining the relevant verses, it was found that the reason for the condemnation and condemnation of such joys is because such states are called narcissism and arrogance and are part of moral vices. Therefore, such rejoicing has been condemned and punished in the Quran. In the next stage, it was found that this moral vice has signs and symptoms that correspond to some mental disorders, such as narcissistic personality disorder in psychology. As a result of this question or doubt, it was raised whether God, who is wise and aware of the conditions of His servants, condemns and punishes people with mental disorders, because the condition for guidance and education is having will and choice for the educated. Therefore, using an analytical and comparative method and a library approach, while examining personality disorders in the Quran and psychology, the degree of convergence and divergence of psychological findings with Quranic teachings was examined and applied, and it was found that although the symptoms of narcissism in the Quran and psychology are almost the same and they mostly indicate self-suppression and egotism, the narcissist in the Quran has authority and awareness, and the cause of its occurrence is also himself. Although the narcissist in psychology is not the cause, as long as he does not deviate from the conventional norms of society, he is not deprived of responsibility, so just because he has a narcissistic disorder, no one is exempted from responsibility.Therefore, since faith in God is the center and criterion of the Quran, and the balanced self-esteem of the Quran is also characterized by its attribution to faith, therefore, God in the Quran condemns or warns of punishment for people who distance themselves from Him in various ways and who have fallen into polytheism, disbelief, and hypocrisy, and the verses that condemn narcissism or state the punishment of narcissistic people like Pharaoh and Qarun are expressed in a context that includes non-believers such as infidels, polytheists, and hypocrites. Therefore, narcissism expressed in the text of the Quran is one of the moral vices that, based on the context of the verses and the rational context of the Quran, arises from a person with understanding, will, and freedom. Although it has a kind of conceptual unity, it also has a basis for differences in terms of its origin. Literature ReviewRegarding the background of this research, we can refer to the article by Faghihi et al. (2016), in which, by examining the Quranic and narrative teachings on narcissistic personality disorder, they extracted and examined twenty-three main personality characteristics of narcissists, including: fantasy, self-aggrandizement, self-praise, self-deception, and aggression.Zahra Faghihi. Mohammad Reza Haji Esmaili. Hamid Taher Neshat Doost. Mehdi Moti. (2016). Narcissistic Personality Disorder from the Perspective of the Quran and Hadith. Journal of Religious Research. Volume 16. Issue 33 Also, the article by Raisi (2010) entitled “Comparative Conceptualization of Narcissism from the Perspective of Islamic Sources and Psychology” explained the common aspects of narcissism in the two fields. His findings indicate the consistency of the concepts in religious teachings with scientific findings.Zohreh Raisi, Asghar Sepahvand. Afsaneh Badrizadeh. Maryam Tat. (2019). Comparative conceptualization of narcissism from the perspective of Islamic sources (Quran and Nahjul-Balagha). Third National Conference on Innovation and Research in Ethics and Education, Relations of Religion and Psychology. Although there are other similar works, no research has been conducted on the comparative study of the commonalities and differences of narcissism in the Quran and psychology. MethodologyThe present study intends to use an analytical and comparative method and a library approach, while examining personality disorders in the Quran and psychology, and to estimate the degree of convergence and divergence of psychological findings with Quranic teachings.ConclusionNarcissism has two aspects, balanced and unbalanced. The balanced aspect in the Quran and psychology is self-esteem, which in the Quran originates from faith in God and in psychology from a healthy mind. However, the unbalanced aspect in the Quran is a moral vice that prevents growth and perfection, and in psychology, it is a kind of disorder. However, its prominent characteristic in the Quran and psychology is false self-aggrandizement, and in some symptoms, such as fantasy, a sense of entitlement, superiority, and a sense of exceptionality, they also overlap.Their distinguishing features are one in cause and origin. In the Quran, the main source of human narcissism is his egoism, which stems from the weakness of his monotheistic knowledge, which sees himself as independent and in need of God. According to the context of the verses, the individual plays a role in its creation, and the Quranic solutions for treating narcissism are also to pay attention to the existential origin of the individual, that is, God, and to reflect on His power. However, in psychology, biological factors (genetic and hereditary) or environmental factors (family and educators) have been considered effective in its creation, in which the individual often has no role.According to the context of the verses related to narcissism, the rational context of the Quran, and also the result of the impact of the Quranic verses on the changing conditions of people in the pre-Islamic era, the narcissistic audience in the Quran has the power of reason, understanding, choice, and discernment. In psychology, personality disorders also include a wide range of mild, moderate, and severe mental illnesses, which are discussed in four areas: cognition, emotional state, interpersonal functioning, and impulse management. Therefore, it is necessary to note that a person is placed within the criteria for a personality disorder if this disorder is observed in him in many conditions and situations and leads to significant distress or serious damage to his social or occupational functioning. Therefore, although the internal conflicts of people with personality disorders make it easier for them to commit crimes, these conflicts (at least in narcissists) are not to the extent that the person cuts off contact with the outside world and becomes devoid of willpower and discernment. Therefore, the narcissist in the Quran has choice and awareness, and the cause of its occurrence is also himself. In psychology, even though a narcissist is not the cause, he is not exempt from responsibility as long as he does not deviate from the conventional norms of society. Therefore, simply having a narcissistic disorder does not absolve anyone of responsibility.Since faith in God is the center and criterion of the Quran, and the balanced self-esteem of the Quran is also characterized by its attribute to faith, therefore, God in the Quran condemns or warns of punishment for people who distance themselves from Him in various ways and who have fallen into polytheism, disbelief, and hypocrisy, and the verses that condemn narcissism or state the punishment of narcissistic individuals such as Pharaoh and Qarun are expressed in a context that includes non-believers such as infidels, polytheists, and hypocrites. Therefore, narcissism expressed in the text of the Quran is one of the moral vices that, based on the context of the verses and the rational context of the Quran, arises from a person with understanding, will, and freedom. Although it has a kind of conceptual unity, it also has a basis for differences in terms of its origin.
Ebrahim fallah; Seyyed Mohammad Hossein Emadi Manesh
Abstract
Extended Abstract
Introduction
One of the most important ways to understand the message of the verses in the form of translation is the commentary additions that contemporary translators have used. These additions are often presented in the form of quotes and beyond the literal translation. Pathology ...
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Extended Abstract
Introduction
One of the most important ways to understand the message of the verses in the form of translation is the commentary additions that contemporary translators have used. These additions are often presented in the form of quotes and beyond the literal translation. Pathology of interpretative additions and how to use them correctly can be considered as a new horizon in the translation of the Holy Quran.
In general, three types of translation can be considered for the Holy Quran:
The translation is "word for word" or so-called "subliteral" where every word is taken from the first language and its equivalent word is put in its place in the second language, and this is the worst type of translation. (Maaraft, 1382, Vol. 1, pp. 113-114).
The method of free translation in which the translator tries to transfer a meaning from one form to another so that the intended meaning is fully expressed; it means that the meaning of the theologian should be translated without any loss and if possible, the words of the original text and the translation should be substituted accordingly, and if it is not possible, he would introduce and delay and increase or decrease some phrases. Even he adds one or more words to the phrase to make the meaning clear. This type of translation is also called spiritual translation; Because most of the attempt is to convey the concepts completely, not to match the words. (Ibid., p. 114)
Interpretive translation is a method of translation in which the target text deals with additional details and additions that the original text did not explicitly state (Shetlwirth, 2008, p. 118), and the translator explains and expands the content in a language other than the original language and should not exceed the limit of translation. If so, it is not a good translation. (see: Marafet, 1382, p. 185)
The translators of the Qur'an, among the interpretation adjustments, tend to use the additions of interpretation more. In the last few decades, new perspectives have emerged in the translation of the Qur'an. In these translations, the audience is considered and they avoid literal and incomprehensible translations, and they also try to consider translation as separate from interpretation and aim to minimize interpretation along with translation and finally use explanatory additions to clarify meanings (Zand Rahimi, 2017, p. 124).
Contemporary interpretive translations are divided into two categories: short translations and long translations. In short interpretive translations, Quranic words are explained in the form of words or short sentences inside parentheses. For example, regarding the seventh verse of the blessed Surah Al-Baqarah:
«خَتَمَ اللَّهُ عَلى قُلُوبِهِمْ وَ عَلى سَمْعِهِمْ وَ عَلى أَبْصارِهِمْ غِشاوَةٌ وَ لَهُمْ عَذابٌ عَظیمٌ» (7)
In the interpretive translation, the meaning of "Khatm" is the seal of shame and the meaning of "Ghashaveh" is the veil of neglect.
"God has put a seal (of misery) on their hearts and on their ears, and there is a veil (of neglect) on their eyes, and they will have a great punishment." (Meshkini, 1381, vol. 1, p. 3)
However, in long interpretation translations, a sentence in the form of an interpretation of Quranic propositions is expressed inside parentheses. For example, in the translation of the second verse of Surah "Yas":
«وَ الْقُرْآنِ الْحَکیمِ» (2)
There is a sentence in the interpretation of the wisdom of the Qur'an:
"I swear by this wise Qur'an (strong against the harm of falsehood, speaking of wisdom, ruler and arbiter between right and wrong, and possessing intellectual knowledge and heavenly laws)" (ibid., vol. 1, p. 440).
In translating the verses of the Holy Quran, translators have used both types of translation, i.e. short and long translations. The present study is dedicated to the typology of exegetical additions in contemporary Persian translations of the Holy Quran.
Research Question(s)
2.1. What is the role of explanatory additions in the translation of the verses of the Holy Quran?
2.2. What kinds of explanatory additions are there in the two final parts of the Holy Quran?
Literature of Review
So far, some works have been written in the study of commentary additions in the Persian translation of the Holy Quran. In his thesis, Nasuhi Dehnavi has investigated and analyzed the commentary additions in seven contemporary translations in the 30th part of the Holy Quran. In this research, which was defended in Qom University in 2015, he investigated the number of additions in the translation of Elahi Qomshehai, Meshkini, and Safarzadeh and compared the additions with others in order to check the correctness of the exegetical additions and their compatibility with the interpretation. In his thesis, Azizi has also done similar research on the link between the 25th and 26th parts of the Holy Quran. In this work, he has examined the translations of Elahi Qomshai, Khorramshahi, Safarzadeh, Foladvand, Garmarodi, Meshkini and Makarem and has analyzed and analyzed the effective and key additions in their translation. Sepsis has referred to authentic Shia and Sunni interpretations, lexical sources, narrations and similar cases, and based on them, he has analyzed and examined the additions and examined the extent of their correspondence with the opinions of the commentators. Mohammadi Nabi-Kandi has investigated the additions of seven contemporary translations of the Holy Qur'an in Persian language in the translation of the fifteenth and sixteenth parts of the Holy Qur'an, which were selected from the divine translations of Qomshahi, Khorramshahi, Safarzadeh, Foladvand, Garmarodi, Meshkini and Makarem. In this context, first, the verses that the translators have used additions in their translation have been extracted. After that, only key and effective additions have been identified for a better understanding of the verses. Then these additions have been analyzed and examined in terms of conformity with the opinions and views of the commentators in various fields of rulings or words according to the interpretations in order to determine whether the addition brought by the translator has an interpretation support or not. And to what extent does it agree with the opinions of commentators? And which of the translators has provided a better addition?
In their article, Ebrahimi and his colleagues analyzed and examined the commentary additions in six contemporary translations of the Holy Quran focusing on Surah Isra. Among the translators of the Holy Quran, Elahi, Khorramshahi, Safarzadeh, Foladvand, Makarem Shirazi and Meshkini's exegetical additions have been examined in this article. The findings of this research have shown that among the mentioned translators, Meshkini used the most additions, followed by Elahi Qomsheai, and Khorramshahi and Foladvand used the least additions.
The innovation of the present research compared to the mentioned cases is that in this research, the exegetical additions of the contemporary commentators from the verses of the last two parts of the Holy Qur'an are investigated and analyzed.
Methodology
The research method is descriptive-analytical. In this sense, the description of the data is done according to the verses of the Qur'an, their translation, and their analysis by means of the author's interpretations and analysis.
Results
- Some contemporary translators did not translate it when faced with cut letters of the Holy Quran or the same they have expressed the form of the letter that is in the verse. But some contemporary translators try to interpret some of the cut-off letters and they have used sources such as explanatory traditions in the interpretation.
- The reason for the revelation of the verses of the Holy Qur'an in some contemporary translations in the form of explanatory additions is explained in the title is one of the important types of exegetical additions, and the reason for the revelation of the first verse of Surah Nasr is one of them.
Extended Abstract
Introduction
One of the most important ways to understand the message of the verses in the form of translation is the commentary additions that contemporary translators have used. These additions are often presented in the form of quotes and beyond the literal translation. Pathology of interpretative additions and how to use them correctly can be considered as a new horizon in the translation of the Holy Quran.
In general, three types of translation can be considered for the Holy Quran:
The translation is "word for word" or so-called "subliteral" where every word is taken from the first language and its equivalent word is put in its place in the second language, and this is the worst type of translation. (Maaraft, 1382, Vol. 1, pp. 113-114).
The method of free translation in which the translator tries to transfer a meaning from one form to another so that the intended meaning is fully expressed; it means that the meaning of the theologian should be translated without any loss and if possible, the words of the original text and the translation should be substituted accordingly, and if it is not possible, he would introduce and delay and increase or decrease some phrases. Even he adds one or more words to the phrase to make the meaning clear. This type of translation is also called spiritual translation; Because most of the attempt is to convey the concepts completely, not to match the words. (Ibid., p. 114)
Interpretive translation is a method of translation in which the target text deals with additional details and additions that the original text did not explicitly state (Shetlwirth, 2008, p. 118), and the translator explains and expands the content in a language other than the original language and should not exceed the limit of translation. If so, it is not a good translation. (see: Marafet, 1382, p. 185)
The translators of the Qur'an, among the interpretation adjustments, tend to use the additions of interpretation more. In the last few decades, new perspectives have emerged in the translation of the Qur'an. In these translations, the audience is considered and they avoid literal and incomprehensible translations, and they also try to consider translation as separate from interpretation and aim to minimize interpretation along with translation and finally use explanatory additions to clarify meanings (Zand Rahimi, 2017, p. 124).
Contemporary interpretive translations are divided into two categories: short translations and long translations. In short interpretive translations, Quranic words are explained in the form of words or short sentences inside parentheses. For example, regarding the seventh verse of the blessed Surah Al-Baqarah:
«خَتَمَ اللَّهُ عَلى قُلُوبِهِمْ وَ عَلى سَمْعِهِمْ وَ عَلى أَبْصارِهِمْ غِشاوَةٌ وَ لَهُمْ عَذابٌ عَظیمٌ» (7)
In the interpretive translation, the meaning of "Khatm" is the seal of shame and the meaning of "Ghashaveh" is the veil of neglect.
"God has put a seal (of misery) on their hearts and on their ears, and there is a veil (of neglect) on their eyes, and they will have a great punishment." (Meshkini, 1381, vol. 1, p. 3)
However, in long interpretation translations, a sentence in the form of an interpretation of Quranic propositions is expressed inside parentheses. For example, in the translation of the second verse of Surah "Yas":
«وَ الْقُرْآنِ الْحَکیمِ» (2)
There is a sentence in the interpretation of the wisdom of the Qur'an:
"I swear by this wise Qur'an (strong against the harm of falsehood, speaking of wisdom, ruler and arbiter between right and wrong, and possessing intellectual knowledge and heavenly laws)" (ibid., vol. 1, p. 440).
In translating the verses of the Holy Quran, translators have used both types of translation, i.e. short and long translations. The present study is dedicated to the typology of exegetical additions in contemporary Persian translations of the Holy Quran.
Research Question(s)
2.1. What is the role of explanatory additions in the translation of the verses of the Holy Quran?
2.2. What kinds of explanatory additions are there in the two final parts of the Holy Quran?
Literature of Review
So far, some works have been written in the study of commentary additions in the Persian translation of the Holy Quran. In his thesis, Nasuhi Dehnavi has investigated and analyzed the commentary additions in seven contemporary translations in the 30th part of the Holy Quran. In this research, which was defended in Qom University in 2015, he investigated the number of additions in the translation of Elahi Qomshehai, Meshkini, and Safarzadeh and compared the additions with others in order to check the correctness of the exegetical additions and their compatibility with the interpretation. In his thesis, Azizi has also done similar research on the link between the 25th and 26th parts of the Holy Quran. In this work, he has examined the translations of Elahi Qomshai, Khorramshahi, Safarzadeh, Foladvand, Garmarodi, Meshkini and Makarem and has analyzed and analyzed the effective and key additions in their translation. Sepsis has referred to authentic Shia and Sunni interpretations, lexical sources, narrations and similar cases, and based on them, he has analyzed and examined the additions and examined the extent of their correspondence with the opinions of the commentators. Mohammadi Nabi-Kandi has investigated the additions of seven contemporary translations of the Holy Qur'an in Persian language in the translation of the fifteenth and sixteenth parts of the Holy Qur'an, which were selected from the divine translations of Qomshahi, Khorramshahi, Safarzadeh, Foladvand, Garmarodi, Meshkini and Makarem. In this context, first, the verses that the translators have used additions in their translation have been extracted. After that, only key and effective additions have been identified for a better understanding of the verses. Then these additions have been analyzed and examined in terms of conformity with the opinions and views of the commentators in various fields of rulings or words according to the interpretations in order to determine whether the addition brought by the translator has an interpretation support or not. And to what extent does it agree with the opinions of commentators? And which of the translators has provided a better addition?
In their article, Ebrahimi and his colleagues analyzed and examined the commentary additions in six contemporary translations of the Holy Quran focusing on Surah Isra. Among the translators of the Holy Quran, Elahi, Khorramshahi, Safarzadeh, Foladvand, Makarem Shirazi and Meshkini's exegetical additions have been examined in this article. The findings of this research have shown that among the mentioned translators, Meshkini used the most additions, followed by Elahi Qomsheai, and Khorramshahi and Foladvand used the least additions.
The innovation of the present research compared to the mentioned cases is that in this research, the exegetical additions of the contemporary commentators from the verses of the last two parts of the Holy Qur'an are investigated and analyzed.
Methodology
The research method is descriptive-analytical. In this sense, the description of the data is done according to the verses of the Qur'an, their translation, and their analysis by means of the author's interpretations and analysis.
Results
- Some contemporary translators did not translate it when faced with cut letters of the Holy Quran or the same they have expressed the form of the letter that is in the verse. But some contemporary translators try to interpret some of the cut-off letters and they have used sources such as explanatory traditions in the interpretation.
- The reason for the revelation of the verses of the Holy Qur'an in some contemporary translations in the form of explanatory additions is explained in the title is one of the important types of exegetical additions, and the reason for the revelation of the first verse of Surah Nasr is one of them.
- Some contemporary translators in the form of explanatory additions in parentheses, examples of some propositions have stated a Qur'an that describes the example of the "Karim Rasul" to the Prophet of Islam (PBUH) or Gabriel and the example "Al-Asr" to Qaim.
- Expressing the literal meaning of some Quranic words in the form of semantic expansion of the word includes one of the important types of commentary additions in contemporary translations.
- One of the important types of exegetical additions in contemporary translations is the use of the context of the verses.
- Some attributes of Almighty God need to be explained so that doubts about God's physicality are not raised. This is a task of interpreting similar attributes that appear in the exegetical additions of contemporary translators.
Mohsen Qasempour; Parvin Shenasvand; Amir Tohidi
Abstract
Extended Abstract IntroductionMany religious scholars have emphasized the benefit and necessity of religion that is supported by rational foundations. Alongside the benefits that religion brings to humanity, attention must also be paid to its individual and social aspects. There are numerous teachings ...
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Extended Abstract IntroductionMany religious scholars have emphasized the benefit and necessity of religion that is supported by rational foundations. Alongside the benefits that religion brings to humanity, attention must also be paid to its individual and social aspects. There are numerous teachings in the Quran that address the social aspects of religion, and Quranic commentators have also paid attention to this important matter. The explanation of these benefits is sometimes done by commentators in their interpretations using persuasive methods, and a prominent manifestation of the social approach and the presentation of a universally understandable model for their audience has emerged. Among these commentators in the contemporary period is the late Muhammad Jawad Mughniyeh, who paid special attention to social interpretation as a contemporary approach. One of the prominent manifestations of this approach is the application of the element of persuasion in interpretation. According to this commentator, since the goal of religion is to provide a correct way of life to achieve eternal happiness, the realization of such happiness depends on observing the individual and social duties of a human being. According to this commentator, since humans are by nature social, the necessity of human social life requires that Quranic teachings be focused on the benevolence of humankind, regardless of any religion or creed, not just the religious or only Muslims. This important matter depends on paying attention to the element of persuasion in the position of interpreting Quranic verses and highlighting this Quranic method.Statement of the Problem:Some commentators, considering the new relationships in the lives of Muslims in today's world, provide a new and up-to-date explanation of the revelations while maintaining the framework of the principles of interpretation, which can be referred to as a social approach in interpretation. Such an approach, given the importance of the element of persuasion as a communication method in today's world and its goal, which is to influence the audience, has gained a special place among some commentators. Persuasion in communication science has its own characteristics, the examination of which is beyond the scope and space of this article. The important question in this article is: what is the element of persuasion in Quranic teachings from the perspective of a commentator who has taken a social approach to Quranic interpretation? And what examples of Quranic verses exist for the application of this explanatory method from Mughniyeh's point of view?Literature Review:Research has been conducted on the general topic of persuasion in interpretive discussions. Among these studies, articles such as: "A Look at the Persuasive Messages of the Holy Quran," "Examining the Methods of Persuasion and Convincing in the Holy Quran Regarding the Subject of Resurrection," "Persuasion and Persuasive Deception in the Holy Quran," "Audience Persuasion in Nahj al-Balagha," and "Content and Structural Features of the Quran and its Impact on Audience Persuasion" can be mentioned. None of the mentioned topics have analyzed persuasion as an interpretive method. This research examines the viewpoint and approach of a commentator among those who have focused on the social issues of the Quran in the contemporary era, and therefore, it is innovative and lacks a research background in this specific area.Research Methodology:In this research, using a descriptive method and then content analysis (descriptive-analytical), verses from the Quran in Tafsir al-Kashif have been selected, through which the persuasive method in dealing with the audience from the perspective of this commentator can be obtained. In this method, examples of verses are seen that are sometimes accompanied by questions and answers designed by the commentator in a simple language, in a way that the commentator's companionship with the audience in asking questions and persuading them can be obtained.Conclusion:Mughniyeh is among the commentators who have paid special attention to the social interpretation of the Quran. His interpretive method is comprehensive, but his interpretive approach, considering the socio-cultural developments of the Islamic society and the needs of the audience, is distinct from most of the earlier interpretations, to the extent that he explicitly emphasized this point in the introduction of his interpretation.Persuading the Muslim audience in the position of interpretation by a commentator like Mughniyeh has its own special characteristics, and the application of this method can be seen throughout Al-Kashif. The language of interpretation, the style of expression, analysis and explanation, the use of allegory, the avoidance of technical and scientific language, attention to the main messages of the verses, and the posing of questions within the interpretation of the verses all serve this persuasive approach. Convincing the audience that religion guarantees human happiness and is in the direction of their well-being is one of the examples of the persuasive approach in the interpretation of verses. The late Mughniyeh believes that in this day and age, and considering the contemporary conditions and socio-cultural developments, the language used by the commentator in explaining the revelations must be a different language; in other words, bringing forth the lofty and human-building teachings of the Quran with the mechanisms used by previous commentators is no longer effective today. He considers interpretation as a craft and art. According to Mughniyeh, the connection between art and environmental conditions and the influence of the environment on art is undeniable. Mughniyeh's statement can be explained as follows: just as a capable artist, by understanding the beauties of an individual and society, whether in the realm of beliefs and faith or in the realm of behaviors, portrays them creatively, accurately, and beautifully, a commentator must also explain the lofty teachings of the Quran beautifully and artistically, so that they will be acceptable to the new generation. In a time that is the age of communication, and this generation, with the onslaught of the media, observes that religion and its values are even subjected to ridicule and insult, the language of interpretation must be a different language. Persuading the audience, in Mughniyeh's view, has requirements, including making the audience and those interested in interpretation believe in religious values. Persuasion that religion and life go hand in hand. Attention to the well-known and highlighting the ways of the wise, especially when dealing with various aspects of individual and social life when interpreting divine verses, are other examples and components of this persuasive approach.
Mojtaba Mosleh; Fatemeh Fallah Tafti; Seyed Sajjad Izdehi
Abstract
Extended Abstract
Introduction
Military security is fundamental to national stability and sovereignty, safeguarding government, industry, economy, and culture. Modern threats—evolving military tactics, terrorism, cyber warfare—necessitate strong military security as a governmental ...
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Extended Abstract
Introduction
Military security is fundamental to national stability and sovereignty, safeguarding government, industry, economy, and culture. Modern threats—evolving military tactics, terrorism, cyber warfare—necessitate strong military security as a governmental priority. These threats demand comprehensive, adaptable defense strategies, recognizing security beyond mere territory to encompass societal functions and infrastructure.
This research analyzes Verse 60 of Surah Al-Anfal, central to Islamic military preparedness, addressing Muslims' need for a robust defense. It explores power factors from this verse and jurisprudence to achieve lasting peace through strength and deterrence, not pacifism. The methodology is descriptive-analytical, dissecting the verse and its Islamic jurisprudential interpretations.
The research aims to identify factors enhancing military security based on Verse 60 and Islamic legal principles. It clarifies financial resources for military power, links Quranic concepts to modern security needs, and articulates imperatives for Islamic community security from Quranic guidance.
Verse 60 (Al-Anfal) mandates: "Prepare against them whatever you are able of power and steeds of war...to terrify the enemy of Allah and your enemy..." This is a divine call for military readiness, emphasizing power and preparedness for deterrence, community protection, and just peace.
Key research questions:
What power factors ensure military security through Verse 60's interpretive-jurisprudential lens?
How are financial resources for military power ethically secured and managed within Islamic jurisprudence?
Literature Review
Extensive scholarship examines Islamic military preparedness. Negareshand et al. (2016) offer a readiness strategy from Verse 60's lexical interpretation, focusing on word meanings for a preparedness framework. Their approach is exegetical, emphasizing linguistic analysis over jurisprudence.
Rashidzadeh et al. (2015) analyze military security components within Iran's Velayat-e-Faqih framework, constitution, and policies. Relevant to Iran, it lacks direct jurisprudential engagement with Verse 60.
Seidi (2021) examines military security methods in Iran based on Quranic guidelines, using various verses but not focusing on Verse 60's jurisprudence.
Sunni scholarship, including Fazli (2018) and Al-Dawoodi (2020), directly addresses Verse 60, providing Sunni interpretive insights into its legal implications.
A research gap exists: limited jurisprudential studies of Verse 60, especially from an Imami Shia perspective. Existing works often present selective views, lacking systematic analysis of power factors implied by the verse within Imami jurisprudence. This research fills this gap with a focused Imami Shia jurisprudential analysis of Verse 60, adding a novel dimension to scholarly discourse.
Methodology
This research uses a descriptive-analytical approach. Textual analysis of Verse 60 examines the linguistic structure and semantic nuances, consulting Arabic lexicons and Quranic commentaries.
The jurisprudential analysis focuses on Imami Shia interpretations of Verse 60, examining works of Shia jurists to trace legal rulings and ethical guidelines on military preparedness. It identifies themes, consensus, and divergences regarding power factors.
Findings are synthesized to identify key power factors for military security from an Imami Shia perspective, and analyzed for practical implications. Jurisprudential perspectives on ethical financial resource management for military enhancement are also examined.
Finally, the research connects Quranic concepts to modern security needs, bridging theory and practice, and articulates imperatives for Islamic community security based on Quranic guidance.
Results
Table 1: Factors of Military Power Derived from Verse 60 of Surah Al-Anfal
Category of Power
Description
Spiritual Power
Moral fortitude, and ethical resolve alongside physical strength. Quran highlights piety, patience, and divine aid for victory. Complements material preparation, fostering inner peace, resilience, and external power. Neglecting spiritual aspects contradicts Islamic teachings, undermining responsible military power use.
Discussion
Verse 60 and its jurisprudence provide a framework for power factors in military security, extending beyond military force to national strength dimensions: economic, media, social, and diplomatic.
Interpretations categorize power factors as spiritual and material. Jurists derive Sharia rulings enhancing quantitative and qualitative strength. Quantitative strength, from "وَأَعِدُّواْ لَهُم مَّا ٱستَطَعتُم مِّن قُوَّة," emphasizes military personnel and defense participation, supported by Jihad as a collective duty. Qualitative strength includes military skills, modern weaponry, and intelligence, with reconnaissance emphasized. Just government for Islamic order highlights logistical dimensions.
Spiritual power is vital, encompassing moral fortitude, with piety, patience, and divine support emphasized. It complements material strength, fostering resilience. Sole reliance on spiritual aspects without material preparation contradicts Islamic teachings.
"Quwwah" in Verse 60 includes spiritual and moral power. Imam Sadiq interpreted "Quwwah" in "خُذُوا مَا آتَیْنَاکُم بِقُوَّةٍ" to include both. Quranic verses stress piety, patience, and divine help for victory. Aal-Imran (120) and Muhammad (7) underscore spiritual attributes. Aal-Imran (200) links piety, steadfastness, and patience for triumph.
Passive prayer without preparation contradicts the Quran and Prophetic practices. Material preparation is crucial, as An-Nisa (71) enjoins precautions and bearing arms. Spiritual and material efforts intertwine for inner peace and external strength, as per Ayatollah Javadi-Amoli, essential for security.
Conclusion
Verse 60 of Surah Al-Anfal shapes Islamic jurisprudence on military security, with "وَأَعِدُّوا" broadly encompassing material and spiritual power. Key factors include quantitative and qualitative military capabilities, intelligence, logistics, and spiritual fortitude. Military power's purpose is deterrence and preventing aggression for just peace, aligned with Islamic ethics.
Military preparedness is dynamic, adapting to geopolitical changes and technology. Imami Shia jurisprudence emphasizes continuous development for deterrence, including modern weaponry and indigenous military-industrial capacity.
Comprehensive power for military security extends beyond military factors to economic, social, and diplomatic strengths, crucial for long-term security. Ethical and moral dimensions highlight spiritual strength and Islamic values as integral to legitimate defense.
Research findings offer insights for Islamic societies' defense doctrines. Grounding preparedness in Quran and jurisprudence provides an ethically sound, strategically robust framework. Emphasis on deterrence, comprehensive power, and spiritual-material integration offers a balanced approach to 21st-century security, with Imami Shia jurisprudence providing a valuable resource for scholars and policymakers.
Seyyed Mohammad Hassan Momeni
Abstract
Extended Abstract
Introduction
In the correct performance of any duty, the issue of recognizing the main element of its feasibility is that it is possible. Because until there is a correct recognition of the duty, there will be no possibility of correct compliance with the duty in accordance with ...
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Extended Abstract
Introduction
In the correct performance of any duty, the issue of recognizing the main element of its feasibility is that it is possible. Because until there is a correct recognition of the duty, there will be no possibility of correct compliance with the duty in accordance with the desired and prescribed conditions and criteria. On the other hand, from a rational perspective and in accordance with the rule of the ugliness of the eagle, there is no doubt that those who are obligated to perform their duties and responsibilities are questioned and held accountable within the framework of the power and authority they have, but based on verse 286 of Al-Baqarah, no one is obligated beyond his power and authority.
One of the desirable mandatory and persuasive categories in the Holy Quran is the category of “enhancing the divine rituals”. Various verses mention the divine rituals. In verse 32 of the Holy Surah Al-Hajj, the ennobling and honoring of the divine rituals is considered part of divine piety. To comply with and stand firm against this blessed verse, two basic steps are necessary and essential, both of which are considered in the framework of jurisprudence and jurisprudential ijtihad in the school of Ahl al-Bayt (peace be upon them) and Imamiyyah jurisprudence.
The first step in relation to jurisprudence in this regard is the correct understanding of the divine rituals, then identifying the true instance or instances of them, and then understanding the truth of the veneration of these rituals. This stage and this step is the main ijtihadic responsibility of a jurist in relation to this category, and only a mujtahid jurist can handle it.
The second step is the issue of applying this category as a duty. Although the status of the action and the fulfillment of duties is related to the status of obligatory compliance and is outside the scope of the jurist's ijtihadic duty. However, in some matters, the practical realm is the principles and rules of ijtihad, and the initial explanation and adoption of a jurisprudential opinion on that matter is the responsibility of the mujtahid, such as the explanation and clarification of the practical rules and regulations on the subject of interference. This issue must also pass through the ijtihad filter of the jurist and be revised as a jurisprudential concern so that the obligated person can act in compliance based on that explanation and clarification.
Research Question
How is the veneration of divine symbols implemented in the challenge of interference? In other words, the veneration of divine symbols, like many other categories, can be caught in the challenge of interference due to the limitations of the obligated person's power. Now, how should the rule of interference be applied to overcome this challenge?
Research Literature
Although the jurisprudential rule of interference has been discussed in most of the books of Usul and many scientific articles, its application in the issue of the veneration of rituals has not been the focus of research, while the veneration of rituals is very much in question in the practical field, and the focus of the rule of interference is also in the realm of the implementation and practical compliance of the duty, and this proportion of the practical fields increases the importance of the research. The present research first tries to unravel the meaning and conceptual truth of the issue of "divine rituals" and its veneration, especially regarding the thirty-second noble verse of the Holy Surah Al-Hajj. Then, it focuses on its application in the position of interference and presents a general rule to free researchers from the dilemma of interference in this regard.
Research Method
The method of this research is analytical-descriptive and, following the method of jurisprudential ijtihad in the Imamiyyah school, with the tool of library study, in addition to paying attention to religious sources, including verses and narrations, it deals with jurisprudential and usul texts and the opinions of usul scholars and Imamiyyah jurists and explores the issue.
Conclusion
The divine rituals, which are considered in numerous verses, have been defined in various interpretations and applications. Mukhtar's opinion is a comprehensive title in describing any matter that reminds God Almighty; including religious rules, religious affairs, and any other issue in this regard. Among the issues that should be evaluated under religious rituals in the challenge of conflict are holding religious celebrations and joyous gatherings, and religious mourning and sorrow gatherings. Such as the events of the occasion of birth and martyrdom on the same date. Based on the application of the rule of conflict, we reach the result of preferring the observance of appropriate ceremonies of mourning over those of joyous ceremonies.
