Rahim Aghaei; Mohammad Mehdi Rezvani Haghighi Shirazi; Ali Akbar Aref
Abstract
Extended Abstract
Introduction
Words 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 ...
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Extended Abstract
Introduction
Words 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 Review
Khakpur 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.
Methodology
This 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.
Results
Paired 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 verse
However, 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%
Discussion
Words 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.
Conclusion
The 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 maktoobian; mohammad sharifi
Abstract
From the time of the Prophet to the present day, there have always been words in the Holy Qur'an that are not clear to the audience and have been the subject of controversy among the commentators; One of these words is the word "calendar" in the composition of "the best calendar"; The present study uses ...
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From the time of the Prophet to the present day, there have always been words in the Holy Qur'an that are not clear to the audience and have been the subject of controversy among the commentators; One of these words is the word "calendar" in the composition of "the best calendar"; The present study uses a descriptive-analytical method to critique the views of commentators on this word in the fourth verse of Surah Tain. The results of the research show that "calendar" is the source of the verb "qawm", which literally means "justice" and means "moderation and order"; The commentators have made two general promises for the creation of man in the form of "the best calendar": 1- Outward creation; 2. Outward and inward creation; According to the application of the phrase "Ahsan al-Taqweem" in verse 4, the context and the theological context of verses 4 to 7 of Surah Tain and the appearance of the letter "Allah" in being connected in verse 6, the second aspect is more powerful; But considering the interpretive narrations and opinions of the commentators, as well as the rule of "using the word in more than one meaning", we can consider a third aspect that is comprehensive of these two statements; That is, God has used a phrase but intended two meanings simultaneously.
Azam Shamsoddini Fard; Samira Heidarirad
Abstract
In the semantics/semiotics of the discourse, we are faced with a semantic operation in which the meaning has a special position due to the opposition, interaction or adaptation of the signs of action, urgency or tension. Finally, the set of these elements in the space of discourse, according to the space ...
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In the semantics/semiotics of the discourse, we are faced with a semantic operation in which the meaning has a special position due to the opposition, interaction or adaptation of the signs of action, urgency or tension. Finally, the set of these elements in the space of discourse, according to the space of connection and discontinuity of discourse, provide the conditions for the transfer of meaning from semantic confrontations to interaction and semantic matching. In this research, using the new semantics/semiotics approach, we have analyzed and applied the meaning transfer process in the symbolic systems of the 221st sermon of Nahj al-Balaghah. The upcoming research aims to investigate the formation components of confrontational, interactive and comparative semantic processes of discourse in the words of Imam Ali (a.s.) with 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. as a result; The semantics/semiotic analysis of the said discourse shows: The interaction between cognitive scope and emotional pressure leads to the formation of the tension schema theory, which is efficient for adapting this linguistic phenomenon. In this schema, the subject encounters various types of increasing, decreasing, ascending and descending structures to understand "the meaning of death and how to face it". Also, the interactive and matching relationship of the symbolic system in this sermon is such that the meaning can be understood only if the subject and the other are present at the same time.
mahmood Tabatabai; maryam saderi; Ali reza Heydarzadegan; Mohammad Javad Enayati Rad; Mohammad Javad Asghari Ibrahim Abad
Abstract
In the Qur'an, narcissism is a moral vice, accompanied by euphoria, and subject to condemnation or blame and punishment. But in psychology it is a kind of personality disorder. Primary question: What is the difference between narcissism in Quran and psychology. The challenge between the description of ...
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In the Qur'an, narcissism is a moral vice, accompanied by euphoria, and subject to condemnation or blame and punishment. But in psychology it is a kind of personality disorder. Primary question: What is the difference between narcissism in Quran and psychology. The challenge between the description of narcissism as a personality disorder with unconscious and involuntary aspects in psychology with it as a moral vice in religious texts (which has a definite concomitance with will and consciousness), reveals the importance and necessity of this research because God, who is wise, knows and It intends to train and guide, it does not subject a person with an involuntary disorder to blame and punishment. The current research has investigated the identities and differences of narcissism in these two fields based on the descriptive-analytical method and library approach. The findings indicated a correspondence in the concept and symptoms and a difference in the cause and origin. Inferred from the context of the related verses, the reason for narcissism is the weakness of monotheistic knowledge, which can be considered as a conscious and voluntary act and therefore subject to condemnation and punishment. However, in psychology, the person does not play a role in causing personality disorders, but for which does not cause a disorder in the basic psychological functions of these people and, consequently, the free will and distinction power in them. According to psychology, a narcissist is responsible for his actions, and simply having a narcissistic disorder does not absolve anyone of responsibility.
Ebrahim fallah; seyed mohammadhossein emadimanesh
Abstract
Word-for-word translation of the Holy Quran may prevent the transmission of its deep meanings, so translators sometimes have to add additions to the translated text in order to make the semantic and structural clarification of the translated text work well. In contemporary Persian translations of the ...
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Word-for-word translation of the Holy Quran may prevent the transmission of its deep meanings, so translators sometimes have to add additions to the translated text in order to make the semantic and structural clarification of the translated text work well. In contemporary Persian translations of the Holy Quran, interpretive additions have a special place and many contemporary translators have suggested additions in parentheses and others about the translation of some verses of the Holy Quran. The present study intends to adopt a descriptive-analytical method on the typology of interpretive additions of contemporary translators from the last two parts of the Holy Quran.Studies show the expression of the meaning of some letters of the Holy Quran, the expression of the reason for the revelation of verses in the form of interpretive additions, the expression of some Qur'anic propositions in the form of interpretive additions, the semantic expansion of some words, the use of context Verses in translating and interpreting similar attributes of God are considered as the most important types of interpretive additions in contemporary Persian translations.
Mohsen Qasempour; Parvin Shenasvand; Amir Tohidi
Abstract
دین به مثابه مجموعه ای از تعالیم ومضامین والای فردی واجتماعی از سوی خداوند بزرگ وتوسط برگزیدگان او برای نیل بشر به سعادت آورده شده و از اهدافی بلند برخوردار است بسیاری ...
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دین به مثابه مجموعه ای از تعالیم ومضامین والای فردی واجتماعی از سوی خداوند بزرگ وتوسط برگزیدگان او برای نیل بشر به سعادت آورده شده و از اهدافی بلند برخوردار است بسیاری از عالمان دین بر فایده ولزوم دین که دارای پشتوانه های عقلانی است تاکید ورزیده اند . در کنار فواید ی که دین برای انسان به ارمغان آورده باید به جنبه های فردی واجتماعی آن توجه داشت .آموزه های فراوانی در قرآن وجود دارد که به جنبه های اجتماعی دین پرداخته ومفسران قرآن نیز به این مهم عنایت داشته اند .از جمله این مفسران در دوره معاصر مرحوم مغنیه است که به تفسیر اجتماعی به عنوان یک رویکرد عصری اهتمام ویژه ای داشته است . از جلوه های بارز این رویکرد کاربست عنصر اقناع در تفسیر است . به نظر این مفسر از آنجا که هدف دین، ارائه شیوۀ صحیح زندگی برای نیل به سعادت جاودانه است ؛تحقق چنین سعادتی در گرو رعایت وظایف فردی واجتماعی یک انسان است . با توجه به مدنی الطبع بودن انسان وضرورت زیست اجتماعی انسان تأکید مفسّر در این خصوص بر خیرخواهی دین برای نوع انسان است؛ نه صرفاً متدیّنان و یا فقط مسلمانان. به دیگر سخن، تعالیم این دین معطوف به خیرخواهی، کرامت مداری و سعادت طلبی همۀ انسانهاست.
mojtaba mosleh; fatemeh fallah tafti; Seyed Sajjad Izdehi
Abstract
Military security is considered one of the key components of national security in various countries and has always been regarded as a fundamental priority. This research takes an interpretive-juristic approach to analyze verse 60 of Surah Al-Anfal, emphasizing the factors of power to explore how military ...
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Military security is considered one of the key components of national security in various countries and has always been regarded as a fundamental priority. This research takes an interpretive-juristic approach to analyze verse 60 of Surah Al-Anfal, emphasizing the factors of power to explore how military security is ensured within Islamic thought. The study is conducted using a descriptive-analytical method, aiming to extract Quranic teachings regarding military power and its role in maintaining security and peace.The findings indicate that verse 60 of Surah Al-Anfal and its related interpretations stress the necessity of strengthening military power as a deterrent factor. In this regard, several elements have been identified as the main components of military power, including quantitative power (manpower and equipment), qualitative power (technology and military tactics), informational power (espionage, cryptography, and soft warfare), logistical power, and financial power. The results of this research suggest that the enhancement of military power in Islamic thought is not intended to initiate war or aggression, but rather it serves as a tool for maintaining security, repelling invasion, and establishing a balance of power in international relations. In other words, military power in Islam is viewed as a defensive and deterrent tool that is employed, if necessary, to preserve independence and territorial integrity.
SEYED MOHAMMAD HASSAN MOMENI
Abstract
Shariah duties are defined from a rational point of view within the bounds of the obligee's power. In cases of conflict, the power of the obligee faces a shortcoming, and the obligee faces a weakness in the compliance of one of the two sides of the conflict with respect to the other. If there is importance ...
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Shariah duties are defined from a rational point of view within the bounds of the obligee's power. In cases of conflict, the power of the obligee faces a shortcoming, and the obligee faces a weakness in the compliance of one of the two sides of the conflict with respect to the other. If there is importance of one side, it should be based on the correct criteria to prefer that side over the other side. For this purpose, in the science of Usoul the rule of conflict has been drawn. One of the topics that can be caught in such a challenge is the category of bowing to divine rituals, which is considered in the thirty-second verse of Surah Hajj. The divine rites which are mentioned in several verses are defined in different interpretations and adaptations. The author's opinion is a comprehensive title in the story of every matter that reminds the Almighty; including religious rules, Sharia matters and any other issue in this regard. Among the issues that should be evaluated under religious rituals in the challenge of conflict are the establishment of religious gatherings, and religious mourning circles. The present research has achieved the result of preferring to observe the matters of mourning ceremony over the matters of happiness with the usual ijtihad method in Imamiyyah jurisprudence and the library method by examining the contents of the mentioned verse and the opinions of the commentators and the ijtihad practices of the Tazaham rule.
