seyed mohammad bagher ebadi; Kavous RouhiBarandagh; nehle gharavinaeeni; , kazem ghazizadeh
Abstract
Rational argumentation is one of the sources of Quranic interpretation, and interpreters have various perspectives on the source of reason. Ibn Taymiyyah is inclined towards anti-rationalism. The present study, using a descriptive, analytical, and critical method, aims to examine the function of reason ...
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Rational argumentation is one of the sources of Quranic interpretation, and interpreters have various perspectives on the source of reason. Ibn Taymiyyah is inclined towards anti-rationalism. The present study, using a descriptive, analytical, and critical method, aims to examine the function of reason and its relation to verbal revelation from the perspective of Ibn Taymiyyah. The results indicated that he is mistaken in theoretical theorization and discussion. In expressing his views on reason, he simultaneously asserts the speculative validity of reason and the lack of credibility of demonstrative reason; despite numerous theoretical arguments, he does not accept anything beyond necessary reason. Furthermore, in this regard, he generally denies rational sciences (philosophy and theology). Although he is sometimes strong in rationalism in foundational discussions, he is agile in anti-rationalism when it comes to comparison and simultaneous reference to reason alongside other evidence, readily launching the harshest attacks on it, as if there is no enmity like reason. Ibn Taymiyyah has been indifferent to the role of reason in the formation of verbal revelation.Extended Abstract IntroductionCommentators' reliance on reason in exegesis has continuously shaped their understanding of Quranic verses, fueling ongoing conflict and, over time, leading to the emergence of Islamic schools of thought.Aḥmad Ibn Taymīyyah stands out in this discourse for his challenging views on the intellect and his unwavering defense of a literal interpretation of the Quran over reason. Disagreements with him focus on whether intellect is valid when faced with literal text. This research seeks to clarify his approach to intellect in Quranic exegesis and its relationship to literal appearance.To achieve this, this study uses descriptive, analytical, and critical methods to examine Ibn Taymīyyah's views and their supporting evidence.Research QuestionsThis study addresses the following research questions:What is Ibn Taymīyyah’s perspective concerning the employment of reason as a source in Quranic exegesis, and what are the principal criticisms leveled against his approach?What is his understanding of the relationship between reason and literal interpretation, and what critical assessments have been offered regarding his stance? Research BackgroundA review of the relevant literature provides the necessary context for the present study. Numerous scholarly works address the role of reason in Quranic exegesis. Notably, Pathology of Exegetical Movements (As'adi et al., 1397), A Study of Exegetical Schools and Methods (Baba’i, 1398), and al-Tawḥīd ʻind al-Shaykh Ibn Taymīyyah (al-Ḥaydarī, n.d.) analyze the function of reason within exegetical discourse.In addition to books, several articles further illuminate this field. These include:A Study of the Ideological Foundations of Salafism in the Semantics of Descriptive Attributes with Emphasis on the Views of Ibn Taymīyyah (Shamsuddini Mutlaq, 1396).2) An Examination of the Critique of the Conflict between Reason and Transmitted Text in the Viewpoint of Ibn Taymīyyah (Hossein Zadeh and Nusratiyan Ahour, 1398).3) A Study and Critique of the Ideological Foundations and Principles of Ibn Taymīyyah in Quranic Exegesis (Hossein Zadeh and Nusratiyan Ahour, 1398).4) Analysis and Comparison of the Relationship between Reason and Transmitted Text from the Viewpoint of Ibn Taymīyyah and Ayatollah Javadi Amoli (Khurasani and Parsaniya, 1396).5) Ibn Taymīyyah's View on the Conflict between Clear Reason and Authentic Transmitted Text (Ibrahimiyan, 1395).6) A Critical Review of Ibn Taymīyyah's Approach to the Exegesis of Ambiguous Verses with Reference to the Views of Allamah Ṭabāṭabā'ī (Alah Badashti and Khanabadi, 1398 a). MethodologyBuilding on the literature review, this study will employ a descriptive, analytical, and critical methodology to examine the viewpoints and supporting evidence of Ibn Taymīyyah. ConclusionThis research reveals that Ibn Taymīyyah's views on intellect in exegesis exhibit internal contradictions:He sometimes validates conjectural reasoning, surpassing rationalist commentators, while at other times he entirely rejects demonstrative reasoning, failing to distinguish its types in his critique of rational sciences. Ibn Taymīyyah applies his theory inconsistently: he at times restricts the instrumental intellect's role, yet also uses reason as a source. He attributes rationally contested qualities to God, prioritizing literalism and early practices over demonstrative intellect—even in the absence of a conflict between intellect and text.Although Ibn Taymīyyah claims to value reason, he based truth on literal meanings and the practices of early generations. To support literal meanings, he ignored some literary rules, called opposing stories false, and saw all God's descriptions as final.A fundamental criticism of Ibn Taymīyyah is his neglect of reason in forming literal appearances. Divine discourse, deeper than ordinary speech, requires theoretical reason for true comprehension; literary sciences alone are insufficient for Quranic understanding, and he overlooks defining literal appearance.Literal appearances in ambiguous verses must be established through definitive verses and by viewing intellect as a core source. This principle underlies the rationalist-Ibn Taymīyyah dispute and is why Islamic tradition emphasizes the Ahl al-Bayt and the intellect as authority.Uṣūlī scholars say that if a literal meaning comes from certain reasoning, it leads to certainty. Two things cannot conflict with certainty, so this conflict should not occur.Some Uṣūlī scholars think a literal meaning is set only at the end of speech, but others think context can set it. The initial meaning of many verses changed as new verses were revealed over the course of 23 years. So, why can't certain reasoning, which develops with time, also help reveal the true meaning?8. It is also possible to see several valid literal meanings of the Quran that appear over time, as long as they do not conflict. This is similar to a rule in Islamic law, where a single word can have multiple meanings
Ezzat Molla Ebrahimi; محمد صالح کرمی
Abstract
Contemplating the meaning and arriving at the meanings of the literary work through the signs and superstructure signs in the text has always been one of the most important concerns and issues facing the critic in literary criticism. Discourse analysis uses various approaches and branches to unravel ...
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Contemplating the meaning and arriving at the meanings of the literary work through the signs and superstructure signs in the text has always been one of the most important concerns and issues facing the critic in literary criticism. Discourse analysis uses various approaches and branches to unravel the two-way connection between language and society and examines the author's ideology behind the texts and its hidden layers. One of the most famous theories in the field of discourse analysis is Norman Fairclough's critical approach, which, while expressing the relationship between the internal and external criteria of the text, examines the ruling power of the society in which the text was formed, with three levels of description, interpretation and explanation. Based on this, the present research tries to analyze and evaluate the story of Prophet Ibrahim (AS) based on the theory of critical discourse of Farklaf in three levels using the descriptive-analytical method. The result of the research shows that there is an unbreakable connection between the language and the social and external context of the story of Prophet Ibrahim (PBUH) in the Holy Quran, which gives a special value to the Quranic story from the point of view of the narrative text and from an ideological point of view.Extended Abstract IntroductionDiscourse is one of the topics that has found its place in the humanities and has found wide application today. One type of discourse analysis is critical discourse analysis, which has been employed in literary and psychological research over the past few decades. Critical discourse analysis has its roots in critical linguistics. In 1979, a group of linguists founded a critical approach to language, which they called critical linguistics. The aim of this approach was to reveal the hidden power relations and ideological processes present in linguistic texts. Norman Fairclough's theory of critical discourse analysis is one of the most influential approaches to critical discourse analysis, rooted in social constructivism. In this process of discourse analysis, structures and meanings that have ideological burdens are analyzed. In other words, critical discourse analysis aims to "Explore, in a systematic way and using a three-dimensional model, the unknown relationships between texts, events and discursive practices and structures, relations of cultural and social processes at a large scale." The study and analysis of the stories in the Holy Quran, based on the theory of discourse analysis, lead to a rereading of some of the content that lies behind the text and the story. The story of Prophet Abraham, due to its comprehensiveness, appeal, instructive points, and valuable techniques, has been explored by the authors in this study. Therefore, the story in question has been studied based on Norman Fairclough's theory at three levels: description, interpretation, and explanation, in order to obtain a comprehensive, useful, and methodological analysis of this artistic story in the Holy Quran. Literature Review - Soheila Farhangi and Zeinab Kazemipour (2014), in their article "The Center of Narration in the Story of Abraham Based on Genet's Perspective," have examined the story of the birth of the Prophet from the perspective of Gerard Genet's narratology.- Hossein Agha Hosseini, Samaneh Zeraati (2010) in their article "A Comparative Study of the Story of Abraham in Exegetical and Mystical Texts Until the Seventh Century AH" have searched for the story of this Prophet in the most important religious and mystical sources.- Ali Baqer Taherinia and Maryam Daryanavard (2014), in their article "Analysis of the Structure of the Dialogue Element in the Story of Abraham in the Holy Quran," have explored the expressive subtleties of the dialogue element in this story using a semiotic approach. Methodology The present study employs a descriptive-analytical method grounded in Fairclough’s critical discourse theory. The analysis is conducted at three levels: description, interpretation, and explanation. First, at the descriptive level, the language, structure, and narrative elements of the story of Prophet Abraham are examined in detail. At the interpretive level, the study examines the relationships and conversations among the characters, considering their social context. Finally, at the explanation level, the research investigates the broader social and ideological influences reflected in the story, focusing on how discourse shapes meaning and impacts social institutions. The data for the study are drawn from the Quranic text, and the analysis follows Fairclough's methodological framework to ensure a thorough and systematic evaluation. ResultsThe research results show that the deconstructive discourse of Prophet Abraham (AS) in the Quranic verses was intended to convey a constructive educational message to humans. For example, where the Prophet portrays his patience and perseverance in the face of divine tests and is exposed to threats and harm while guiding people, these examples illustrate the valuable message of an educational reality presented to enhance the lesson and alertness of readers. A critical discourse analysis of the story of Prophet Abraham in the Holy Quran, with regard to ideological formations, reveals a skillful and calculated discourse. Additionally, unequal and destructive confrontations arise between the individuals involved in the story, who hold heterogeneous positions. Furthermore, there is an unbreakable coherence and connection between the language and the social and external context of the story of Prophet Abraham in the Holy Quran, which lends special value to the Quranic narrative. DiscussionContemplating the meaning and deciphering the meanings of a literary work through its signs and super-structural signs has always been one of the most important concerns and issues facing the critic in literary criticism. Discourse analysis employs various approaches and branches to explore the two-way connection between language and society, examining the author's ideology behind the texts and their underlying layers. One of the most famous theories in the field of discourse analysis is Norman Fairclough's critical approach, which, while expressing the relationship between the internal and external criteria of the text, examines the ruling power of the society in which the text was formed, with three levels of description, interpretation, and explanation. Based on this, the present research aims to analyze and evaluate the story of Prophet Ibrahim (AS) through the lens of Fairclough's critical discourse theory, employing a descriptive-analytical method at three levels. ConclusionIn examining the story of Prophet Abraham in the Holy Quran based on Fairclough's theory and in response to the questions raised in this study, we found that: "At the descriptive level, the story of Prophet Abraham is expressed in an eloquent and captivating language that makes it easier to understand the events of the story." The structure and content of the story convey the theme and valuable message. The reader does not encounter complex and ambiguous words in this story, and most of the words carry important and purposeful meanings. The element of repetition in this story revolves around moral, educational, and ideological concepts, which are some of the outstanding features of this story. The spatial setting of the story is also of great importance, and the places mentioned are somehow related to the plot and outcome of the story. At the level of interpretation, it was observed that the type of conversations between the actors and participants in these contexts is formed based on social class and the relationships between them, and is reflected in the text. Based on the situational context of the story, God has attempted to embody the story in time. At the level of explanation, the effects of official discourse on social institutions and their individuals were examined, as well as how the characteristics of deconstructive discourse are crystallized in the words of the story's characters and their fates.
kamran oveysi; Hasan Rezaei mehr
Abstract
The use of dreams has long held a special place among the Mahdist claimants, and since they do not have sufficient evidence to prove their claim, they have caused deviation in the waiting society by incorrectly applying the verses and narrations of this chapter. Among the claimants is "Ahmad Ismail Basri." ...
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The use of dreams has long held a special place among the Mahdist claimants, and since they do not have sufficient evidence to prove their claim, they have caused deviation in the waiting society by incorrectly applying the verses and narrations of this chapter. Among the claimants is "Ahmad Ismail Basri." He says: Prophet Jacob did not know that Joseph was the successor and prophet after him, and he achieved this important thing after Joseph's dream, and Joseph's brothers were able to understand Joseph's prophethood with this dream. As a result, dreams can be a way to recognize divine proof. (Ahmad Ismail, Beta Wa: 56 and 60 - Part of the Muharram sermon, 5 Muharram 1432 AH) The purpose of the present study is to explain and analyze the Quranic applications of Ahmad Basri in the implication of the verses of the Quran on recognizing divine proof through dreams and their refutation using a descriptive-analytical method. personal tastes in the way of inferring and misinterpreting interpretive narrations, In the research conducted on the subject of recognizing the divine proof through dreams, the narrative documents of Ahmad Ismail Basri have often been criticized and commented on, while the present research, with a comprehensive view, criticizes the Quranic documents of Ahmad Ismail Basri about recognizing the divine proofs through dreams in a logical and argumentative framework and concludes that the Quranic documents of Ahmad Ismail Basri about recognizing the divine proofs through dreams are not consistent with the correct criteria of application.
Sayed Mohammad Mousavi; HOSEIN SATTAR; hamid reza fahimitabar
Abstract
The study of regional transmitters and their role in the transmission and preservation of ḥadīth heritage remains a relatively neglected area in Imami ḥadīth studies. This research focuses on a pivotal yet obscure figure from the Rayy school in the late 3rd/4th century AH: Ali ibn ʻAbdullāh Warrāq ...
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The study of regional transmitters and their role in the transmission and preservation of ḥadīth heritage remains a relatively neglected area in Imami ḥadīth studies. This research focuses on a pivotal yet obscure figure from the Rayy school in the late 3rd/4th century AH: Ali ibn ʻAbdullāh Warrāq Rāzī. While largely overlooked in classical Rijāl sources, his significance is underscored by the fact that the eminent Shaykh Ṣadūq (d. 381 AH) narrates nearly 90 traditions from him across his works. This study posits that Warrāq served as a critical nexus, transferring traditions from the influential ḥadīth centers of Kufa and Qom to Rayy, with Ṣadūq acting as the exclusive conduit through which these narrations entered the mainstream Imami written corpus. The research addresses this central dynamic, examining Warrāq’s scholarly network, his methodological role, and the basis of his credibility in Ṣadūq’s eyes. Research Question(s)Main Question: How did Ali ibn ʻAbdullāh Warrāq Rāzī, utilizing his specific network of teachers and his professional position, function as the key intermediary in transferring ḥadīth from the Kufan and Qom schools to Rayy, and how were these materials exclusively incorporated into the Imami tradition via Shaykh Ṣadūq?Subsidiary Questions:What was Warrāq’s scholarly profile and social standing within the Rayy ḥadīth community?Who were his most influential teachers, and what does the frequency of narration from each reveal about his intellectual leanings and channels of transmission?On what grounds did Shaykh Ṣadūq consider Warrāq a reliable authority, despite his obscurity in earlier Rijāl works?What is the thematic range of the traditions Warrāq transmitted, and what does this indicate about the nature of the material he conveyed? Literature ReviewPrevious studies on Ṣadūq’s teachers, such as "Muḥaddithī Ṣādiq" (Maʿaref, 2009), have generally focused on Ṣadūq’s own thought rather than detailed biographies of his sources. Recent articles by the authors of this paper have examined other Rayy-based transmitters, such as Aḥmad ibn al-Ḥasan al-Qaṭṭān and Aḥmad ibn Ziyād al-Hamadānī. However, no dedicated, comprehensive study exists on Ali ibn ʻAbdullāh Warrāq Rāzī. Classical Rijāl sources (e.g., Najāshī, Ṭūsī) either omit him or confuse his name (recording it as Ali ibn ʻAbdullāh Warrāq), offering only minimal data. This research fills this gap by systematically extracting information from Ṣadūq’s own texts, providing a novel reconstruction of Warrāq’s scholarly persona and his formative impact on one of Shiʿism’s most prolific ḥadīth compilers. MethodologyThis study employs a descriptive-analytical method with a documentary (library) research approach. The primary corpus consists of all extant works of Shaykh Ṣadūq where Warrāq is mentioned as a narrator or a direct/shaykh (e.g., Kamāl al-Dīn, ‘Uyūn Akhbār al-Riḍā, al-Khiṣāl, Ma‘ānī al-Akhbār, Man lā Yaḥḍuruh al-Faqīh). Data collection involved systematic extraction and indexing of all Isnāds (chains of transmission) containing Warrāq. Analysis proceeded in four stages:Statistical Analysis: Quantifying the frequency of narrations from Warrāq and, crucially, by Warrāq from each of his own teachers (e.g., Saʿd ibn ‘Abdullah al-Ashʿarī, ‘Ali ibn Ibrāhīm al-Qummī).Isnād Analysis: Mapping the pathways of transmission from Kufa/Qom to Rayy by tracing Warrāq’s position in the Isnāds.Content Analysis: Categorizing the transmitted traditions by theme (exegesis, theology, jurisprudence, history, and ethics) to determine the scope of knowledge he conveyed.Credibility Assessment: Critically evaluating the evidence for his reliability (Thiqah) within Ṣadūq’s framework, focusing on: (A) the principle of "Abundant narration by a major scholar" (Ikthār Riwāyat al-Ajillā), (B) Ṣadūq’s use of invocative praise (Tarḍī wa Tarḥīm), and (C) Ṣadūq’s unique report of a direct, verificatory meeting with him. ConclusionThis study demonstrates that Ali ibn ʻAbdullāh Warrāq Rāzī was not a marginal figure but an essential link in the ḥadīth transmission chain of the 4th/10th century. Professionally, his work as a Warrāq (scribe/copyist) granted him unique access to rare texts and prominent scholars. Intellectually, he was deeply influenced by two key figures from Qom: Saʿd ibn ‘Abdullah al-Ashʿarī (40 narrations) and ‘Ali ibn Ibrāhīm al-Qummī (17 narrations), thereby connecting him to the Kufan tradition via Ibrāhīm ibn Hāshim. His direct hearing from Muḥammad ibn Yaʿqūb al-Kulaynī in Rayy further situates him within his contemporary local network.Shaykh Ṣadūq’s reliance on him is justified through three interrelated proofs: "The volume of narrations, respectful invocations, and most importantly, a documented instance where Ṣadūq personally met him to verify a tradition first seen in his handwriting. Consequently, Warrāq acted as a primary vector for channeling Kufan-Qomī ḥadīth currents into the nascent Rayy school. These materials, encompassing theology, exegesis, and law, were solely preserved through their incorporation into Ṣadūq’s authored collections. Thus, the ḥadīth landscape of Rayy during Ṣadūq’s era emerges as a synthesis of Kufan and Qomī traditions, with Ali ibn ʻAbdullāh Warrāq playing an indispensable, though previously obscured, catalytic role in this process. Recognizing such figures is vital for accurately mapping ḥadīth transmission routes and understanding the formation of early Imami ḥadīth canon."
Roghayeh Habibpour Goudarzi; Mohammad mahdi Shahmoradi; mohammad shahrifi
Abstract
Acquiring the deep knowledge of the Qur'an is essential as an eternal miracle of the Prophet of Islam. Using the achievements of various human sciences, including new linguistics, enables better and more accurate access to Qur’anic knowledge. One of the ways in the field of cognitive semantics ...
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Acquiring the deep knowledge of the Qur'an is essential as an eternal miracle of the Prophet of Islam. Using the achievements of various human sciences, including new linguistics, enables better and more accurate access to Qur’anic knowledge. One of the ways in the field of cognitive semantics to help achieve the deep meanings of the Qur'an is to use the Image schema. Image schemas are a bridge between structural experiences and cognitive domains such as language. The most important image schemas that Johnson introduces; The image schemas are called path, container and force schemas. This research was done by descriptive-analytical method and by collecting library information. It is necessary to study and examine the Qur’an as an eternal miracle of the Prophet of Islam in a special way in order to obtain its deep knowledge. One of the ways in the field of cognitive semantics to help achieve the deep themes of the Qur'an is to use image schema. The findings indicate that all three image schemas (path, container, force) have been used to convey abstract concepts in Surah Hadid, and the container schema has the highest frequency. To convey concepts such as truth, the consequences of affairs, sending messengers, humility, death, etc., from the path schema, and to convey concepts such as earth and sky, The place of believers and hypocrites in the hereafter, sedition, progeny, covenant, mercy, heart, etc. from the container schema and to convey the concepts of disbelief, the belief gap between believers and hypocrites, faithExtended Abstract IntroductionAttaining a profound understanding of the Qur’an, as the everlasting miracle of the Prophet of Islam, requires the use of modern approaches in the humanities. Among these, Cognitive Semantics—a field studying how meaning is mentally structured and understood—provides a powerful framework for exploring how meaning is conceptualized in the sacred text. Within this field, Image Schema Theory, proposed by Mark Johnson (1987), serves as a conceptual bridge between bodily experience and higher-level cognitive structures, such as language. Image schemas are recurring, dynamic patterns of human perception and physical interaction with the environment, such as patterns of movement or spatial containment, which enable abstract notions to be comprehended through embodied experience.This study investigates the presence and semantic function of image schemas in Surah al-Ḥadīd, aiming to uncover how abstract theological and ethical concepts are represented through embodied cognitive patterns. The research argues that analyzing Qur’anic meaning through image schemas-namely, the Path, Container, and Force schemas-reveals a deep and systematic organization of meaning in the Qur’an that links human sensory experience with divine communication.Research Question(s)Based on the aims of this study, the principal research questions are as follows:Which of Johnson’s three major image schemas-Path, Container, and Force-are present in Surah al-Ḥadīd, and what is the relative frequency of each?How does each image schema function in conveying and conceptualizing the abstract meanings within the surah?In what ways do the image schemas of Surah al-Ḥadīd construct its semantic and cognitive system, particularly regarding the notions of faith, disbelief, death, forgiveness, and the Hereafter?What is the relationship between the image-schematic structures identified in the surah and the theoretical principles of Cognitive Semantics as proposed by Johnson and Lakoff?Literature ReviewPrevious studies on cognitive approaches to the Qur’an have explored specific aspects of metaphor and schema, but seldom applied them comprehensively to a single surah. Qaeminia and Zolfaqari (2016) examined image schemas in the contexts of worldly and otherworldly life, identifying Path, Container, and Force schemas as the dominant structures. Rastgou and Salehi (2018) focused on the Force schema within Qur’anic discourse and demonstrated that concepts such as disbelief and hypocrisy are metaphorically framed as barriers or obstacles. Mohammadi and Jamshidi (2020) analyzed image schemas and conceptual metaphors in the thirtieth part of the Qur’an and found a wide variety of schema-based metaphors, including compulsion, resistance, and deviation.Despite these contributions, no comprehensive cognitive-semantic analysis has yet been dedicated to Surah al-Ḥadīd, a chapter that integrates theological, ethical, and eschatological notions within a highly figurative linguistic structure. Therefore, this research fills a notable gap by conducting a systematic analysis of image schemas within a single surah, combining qualitative interpretation with quantitative frequency assessment.MethodologyThe study follows a descriptive-analytical design. All verses of Surah al-Ḥadīd were examined to identify lexical (word-based) and syntactic (structure-based) indicators of image-schematic patterns. The analysis was guided by Johnson’s tripartite classification: Path, Container, and Force schemas. Each verse containing schematic evidence was interpreted in light of classical and modern Qur’anic commentaries (including al-Mīzān, Majmaʿ al-Bayān, al-Tibyān, Nemoone, and al-Kāshif) to ensure theological and linguistic validity.Subsequently, the relative frequency (i.e., the proportion of times something appears compared to the total) of each schema type was calculated statistically, and the semantic roles (i.e., functions in conveying meaning) of the schemas in conveying abstract Qur’anic concepts were described and compared. This combination of conceptual analysis and quantitative distribution allows for both interpretive depth and structural precision.ResultsFindings indicate that all three image schemas are employed in Surah al-Ḥadīd to express abstract meanings, yet with varying frequency and function.The Container schema exhibits the highest occurrence (71.8%), reflecting its dominance in representing metaphysical and moral containment.The Force schema accounts for 18%, primarily in verses depicting resistance, denial, and spiritual conflict.The Path schema appears in 10.25% of the cases, portraying dynamic processes such as guidance, faith, and moral transformation.Specifically:The Path schema structures concepts such as the ultimate return of all matters to God, faith and enlightenment, forgiveness, and the nature of death. Lexical items such as Ilā, Sābaqū, and Turjaʿu create motion frames that conceptualize spiritual progress from origin (worldly life or ignorance) to destination (divine truth or enlightenment).The Container schema models abstract domains as spatial enclosures, such as heaven and earth, the book and divine law, the heart, reward and punishment, paradise and hell, and the human self. Such metaphors render invisible realities tangible, reflecting the Qur’an’s embodied vision of cosmic order and moral capacity.The Force schema portrays oppositional dynamics such as belief vs. denial and the spiritual barrier between believers and hypocrites. These express the struggle of forces in moral and theological contexts and resonate with Talmy’s theory of Force Dynamics, where motion and resistance constitute meaning.Overall, the quantitative pattern demonstrates that Surah al-Ḥadīd deploys image schemas systematically to transform experiential perception into theological insight.DiscussionThe analysis reveals that the surah constructs its conceptual world through a coherent integration of movement, containment, and power. The predominance of the Container schema underscores the Qur’an’s ontological vision of the universe as an encompassing structure of divine order: the heavens and the earth, paradise and hell, and even the human heart function as "Vessels" that contain divine signs and moral realities.The Path schema, by contrast, conveys existential dynamism. Faith, repentance, and the journey toward forgiveness are consistently framed as motion from darkness to light, from ignorance to knowledge, or from distance to nearness, symbolizing spiritual ascent. This reflects the Qur’an’s didactic method of urging believers toward an active, goal-oriented movement "Toward God."The Force schema encapsulates the dialectic of divine and human agency: disbelief and hypocrisy are depicted as obstacles, barriers, or counter-forces that impede spiritual progress, while faith represents the overcoming of resistance through divine empowerment. This schema reinforces the ethical narrative of struggle and highlights the experiential tension between submission and rebellion.Collectively, these three schema types form a cognitive architecture that mirrors the moral and metaphysical structure of the surah. The interaction of Path, Container, and Force establishes an interrelated network of meanings that transcends mere linguistic description, revealing the embodied logic underlying Qur’anic revelation.ConclusionThis research demonstrates that Image Schema Theory offers an effective cognitive-semantic framework for analyzing Qur’anic meaning. In Surah al-Ḥadīd, the triad of Path, Container, and Force schemas interacts systematically to communicate divine truths in a form accessible to human cognition. The dominance of the Container schema suggests that the Qur’an conceptualizes existence as a layered system of capacities and enclosures—spiritual, moral, and cosmic — capable of holding divine realities.Meanwhile, the presence of the Path and Force schemas illustrates the Qur’an’s emphasis on dynamic spiritual journey and moral struggle as intrinsic to human life. The believer’s movement "Within the container of existence" and confrontation with obstacles of disbelief represent a deeply embodied portrayal of faith as a process and a form of resistance.Thus, Surah al-Ḥadīd may be interpreted as a cognitive map of human and cosmic order: a realm where movement, containment, and power are interwoven to convey divine wisdom. The study’s findings not only shed light on the internal coherence of Qur’anic imagery but also provide a methodological basis for future research on other surahs through cognitive-semantic analysis, bridging classical exegesis with modern linguistic insight.
Ali Hoseini far; Abel jabar Zargooshnasab; Nabi Sobhani
Abstract
The expression negation of Baʾs, where Baʾs in juristic usage refers to prohibition or harm—is among the frequently used phrases in the hadith corpus. The majority of Imami jurists have interpreted nagation al-Baʾs, when devoid of contextual indicators, as implying permissibility and the negation ...
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The expression negation of Baʾs, where Baʾs in juristic usage refers to prohibition or harm—is among the frequently used phrases in the hadith corpus. The majority of Imami jurists have interpreted nagation al-Baʾs, when devoid of contextual indicators, as implying permissibility and the negation of prohibition. They have understood the affirmation of Baʾs as denoting general disapproval—a meaning encompassing both pro and con. A close examination of the semantic content of Baʾs and a careful analysis of its Qurʾanic and narrative usages reveal that, when used in legislative contexts, this lexical root corresponds to notions of punishment and retribution. In light of this correspondence, a novel interpretive approach to the concept is needed. A hermeneutic approach to the concept appears necessary. Negation of al-Baʾs means negating prohibition, while affirmation of Baʾs means establishing prohibition. Affirmation of Baʾs only implies invalidity if one accepts a causal link between prohibition and invalidity. Otherwise, affirmation of Baʾs by itself does not establish invalidity. Most scholars of Uṣūl accept this in worship, but not in transactions.Extended AbstractIntroductionThis study seeks to uncover the authentic meaning of the term Baʾs (typically understood as prohibition, harm, or disapproval in legal contexts) by revisiting its lexical roots, examining its Qurʾānic and narrative usages, and considering the contextual indicators and sources of its apparent meanings. The aim is to arrive at the conventional understanding of the expression negation of al-Baʾs (i.e., negation of prohibition or harm). In this paper, I give attention, on the one hand, to the applications and juristic implications of negation of al-Baʾs and consider the possibility of interpreting it within the framework of the hadith tradition. Through this examination, I resolve certain apparent contradictions among narrations. On the other hand, I systematically classify and analyze the opinions and perspectives of jurists regarding both the negation and affirmation of Baʾs are systematically classified and analyzed.It appears essential, for the establishment of certain theoretical foundations in the process of legal reasoning, to undertake a careful examination of the import and implications. Based on the investigations I conducted, I found that no comprehensive study has yet addressed this topic, except for a few partial and scattered discussions found in the following sources. Narāqī, in ʿAwāʾid al-Ayyām, addresses this issue and analyzes it from several perspectives (see Narāqī, 1417 AH, pp. 67–70). Other Imami jurists also briefly mention the subject within their jurisprudential discussions and analyses (for example, see: Ṭusi, 1400 AH, p. 107; Ḥilli, 1412 AH, 1/310; Shahīd al-Awwal, 1414 AH, 3/81; Shahīd al-Thānī, 1421 AH, 1/85; Ardabīlī, 1403 AH, 11/226; Baḥrānī, 1405 AH, 23/47; Majlisī, 1406 AH, 1/382; Najafī, 1404 AH, 36/359; Kāshif al-Ghiṭāʾ, n.d., p. 128; Nāʾīnī, 1411 AH, 1/404; al-Ghiṭāʾ, n.d., p. 128). This study uses a descriptive–analytical approach to examine the meaning and implications of the expression negation of al-Baʾs. The research presents a reasoned and evidence-based perspective on the concept of Baʾs to resolve certain apparent contradictions among narrations.Findings and ResultsThe study finds:In normative commandment, negation of al-Baʾs means dispensation and non-obligatory permissibility, including recommendation, neutral permissibility, and reprehensibility. Obligation is excluded, as non-obligation is clearer. Permissibility, without implying obligation, better fits the Lawgiver’s wisdom and character, so this interpretation is preferred.Affirming Baʾs, considering its meaning and link to punishment, and its contrast with negation, means non-permissibility and prohibition. Interpreting it as general undesirability or only as reprehensibility is not sustainable.3. If affirming Baʾs equals prohibition, it must be determined if such prohibition always means invalidity. Clarifying this will show if affirmation of Baʾs implies invalidity
Mahdi Shajarian
Abstract
How is the perspective of the Usulis evaluated regarding the narration “Indeed, the religion of God is not grasped by intellects”? This research employs an analytical-critical method to analyze and critique the views of the Usulis concerning this narration. From the Usuli perspective, the ...
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How is the perspective of the Usulis evaluated regarding the narration “Indeed, the religion of God is not grasped by intellects”? This research employs an analytical-critical method to analyze and critique the views of the Usulis concerning this narration. From the Usuli perspective, the reason that intellect does not grasp divine law is the intellect’s lack of comprehensive understanding of the criteria for legal rulings, and the judgment of the intellect lacks authority unless it aligns with evidence. Consequently, to ensure alignment, one must rely on definitive intellect and the ruling intellect concerning general categories such as justice and injustice, while the judgment of the intellect in specifics and applications is not authoritative. Conversely, it seems that there is no necessary connection between the negation of grasp and the negation of authority, and intellect can serve as a proof, like other Usuli evidences, even in cases of potential misalignment. On the other hand, the subject of this narration is not the conjectural intellect governing specifics, but rather the non-rebuttable intellect in rational practice, which specifically confronts the tradition—rather than opposing the narration that reveals it—by relying on analogy during the era of the infallible. The implication of the Usuli viewpoint is to apply the numerous texts regarding the authority of intellect to a rare individual, namely the definitive intellect governing generalities. Additionally, the issuance of the aforementioned narration, due to its inclusion of unknown narrators and its opposition to the spirit of the Holy Quran, is a matter worthy of consideration.Extended Abstract IntroductionThis study critically evaluates the interpretation of Uṣūlī scholars of the narration attributed to Imam Sajjād (AS): "Indeed, the religion of God is not attained by intellects." The main argument centers on whether Uṣūlī interpretations rightly limit the role of reason in deriving jurisprudential rulings. The significance lies in resolving the apparent contradiction between this narration and numerous Qur'anic and narrative texts that affirm the authority of reason, and assessing its impact on the status of reason as a primary source in Shi'i jurisprudence. This research is necessary to precisely define the boundaries of reason's authority in juristic inference and to clarify its true epistemological status. Literature ReviewBased on the author's investigation, no specific prior research was found that exclusively examines the Uṣūlī interpretation of this narration. The general background of this research consists of primary Uṣūlī sources that have explained and interpreted this narration, which are utilized within the main text. The oldest Uṣūlī source cited for this narration is the book al-Durar al-Najafīyyah by Yūsuf al-Baḥrānī, dating back to the 12th century Hijri. Furthermore, some articles have tangentially referred to this narration in the context of other discussions; for instance, some have considered it specific to the prohibition of analogical reasoning, others have deemed it one of the evidences denying the reliance on reason, some have interpreted it as referring to the inability of reason to discover the underlying rationales of rulings, and others have emphasized the qualifying phrase "Deficient intellects" in the narration. However, none have undertaken a detailed and independent critique and examination of the Uṣūlī understanding of this hadith. The novelty of this article lies in consolidating and structuring the disparate views of the Uṣūlīs and critiquing this perspective with five independent criticisms. MethodologyThis fundamentally theoretical research employs a descriptive-analytical and critical approach, grounded in Hadith science and the Principles of Islamic Jurisprudence. By examining primary Uṣūlī and Hadith sources, the author extracts and analyzes the main arguments of Uṣūlī scholars regarding the narration of the Prophet Muhammad. An explicit focus is placed on the Uṣūlī rationale for restricting reason’s authority and the practical consequences for Islamic legal inference. The critique then targets the logical consistency and jurisprudential implications of this position, culminating in an alternative interpretation aligned with the research question.Uṣūlī scholars maintain that reason cannot fully grasp the underlying benefits and harms of divine rulings, concluding that rational judgment is not inherently authoritative. To address this, they set conditions under which reason may be considered authoritative—namely, certainty and generality—leading to a highly restricted scope of rational authority. This section sharpens the central argument: Uṣūlīs' strict limitations on reason are based on perceived epistemological barriers, not on a total denial of rational relevance.B) Critique of the Uṣūlī Perspective: This perspective faces five fundamental criticisms: 1) No Necessary Correlation Between Denying Attainment and Denying Authority: The narration only indicates a "Lack of Attainment" (failure to fully grasp), and there is no necessary correlation between this and a denial of authority; just as other Uṣūlis evidences like solitary reports (Khabar Wāḥid, a type of individual report in hadith studies) can be erroneous yet are still considered authoritative.2) Resolving the Apparent Conflict with the Texts Supporting the Authority of Reason: In light of the previous point, by clarifying the aforementioned lack of necessary correlation, the contradiction between this narration and the numerous texts supporting the authority of reason (in the Qur'an and hadiths) is negated.3) Incorrect Identification of the Subject of the Narration: The subject of the narration is not "Speculative Reason" (al-ʻAql al-Ẓannī, referring to uncertain reasoning), but rather "reason that is not admissible as proof according to rational custom", the most prominent example of which was the analogical reasoning (Qīyās, the use of analogies to derive laws) employed by the Ahl al-Sunnah. The explicit mention of "Corrupt Criteria/Corrupt Analogies" (al-Maqāyīs al-Fāsidah, meaning flawed analogical reasoning) in the narration itself supports this claim.4) Interpreting Numerous Texts as Pertaining to Rare Instances: The necessary implication of the Uṣūlī view is that the numerous and emphatic texts on the authority of reason are interpreted as referring to rare and limited cases (such as a few general rulings), which is incompatible with the general nature of this evidence.5) Scrutiny of the Chain of Transmission and Content of the Narration: The chain of transmission (Sanad, the list of narrators) of the narration is weak due to the presence of two unknown narrators. Furthermore, content that denies the authority of reason conflicts with the overarching spirit of the Noble Qur'an. ConclusionThe predominant view of the Uṣūlī scholars in interpreting the narration "Indeed, the religion of God is not attained by intellects," which leads to a severe restriction of the scope of reason's authority to certain and general rulings, faces serious challenges. It seems that the correct interpretation of this narration is not the absolute denial of the authority of reason, but rather the denial of "Impeccabilism" (i.e., the claim of infallibility for reason) and also a critique of inferential methods based on "Analogical Reasoning" and the like (as an exemplar of reason that is inadmissible as proof in rational custom). Therefore, this narration does not pose an obstacle to utilizing reason as one of the valid sources of inference, alongside other evidence. This research constitutes a step towards revising the understanding of an influential narration and elucidating the true position of reason within the epistemological framework of religious inference.
Mohammad Afi Khorasani; Fathollah Najjarzadegan
Abstract
Proving the truthfulness of the Holy Quran is one of the most important issues that Muslim scholars have been paying attention to for a long time. In the meantime, sometimes, other than the reason of Taḥaddī, other reasons have been mentioned for this authenticity; Among other things, some Muslim ...
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Proving the truthfulness of the Holy Quran is one of the most important issues that Muslim scholars have been paying attention to for a long time. In the meantime, sometimes, other than the reason of Taḥaddī, other reasons have been mentioned for this authenticity; Among other things, some Muslim researchers, emphasizing the testimony of God Almighty and Imam Ali (a.s.) on the truthfulness of the Qurʾan in the last verse of Surah Raʿd, and arguing about the breadth of knowledge and the height of Imam Ali's (a.s.) eloquence, Their testimony that the Holy Quran cannot be except from Allah is an independent proof against the enemies of Islam. In the following article, an attempt has been made to analyze this idea and according to the intra-textual factors (analysis the context of the verse and comparing it with similar verses), it was concluded that the testimony in the verse, apparently in the context of an address and It was to psychologically influence the enemies of Islam or to consolation the Prophet (PBUH) and it was not in the context of expressing an independent proof of the truthfulness of the Prophet (PBUH) and the Holy Qur'an.Extended AbstractIntroductionProving the truthfulness of the Holy Quran is one of the most important issues that Muslim scholars have long examined. Sometimes, reasons other than Taḥaddī are mentioned for this authenticity. For example, some Muslim researchers emphasize God's testimony and that of Imam Ali (AS) on the truthfulness of the Qurʾan in the last verse of Surah al-Raʿd. By considering Imam Ali's (AS) vast knowledge and distinguished eloquence, they argue that his testimony, alongside God's, serves as independent proof against the enemies of Islam. The following article attempts to analyze this idea.Literature ReviewDiscussions about the last verse of Surah al-Raʻd have a long history in the Shia and Sunni heritage. However, almost all of these studies have focused primarily on determining the example of "Man ‘indahū ‘Ilm al-Kitāb." However, there is no research in this regard as to what the proof of " Man ‘indahū ‘Ilm al-Kitāb " means in this verse and whether it can be an independent proof to prove the authenticity of the Qur'an. Only Ayatollah Misbah has mentioned this perspective in some of his works, which, on the one hand, deals only with the meaning of a part of the verse, and on the other hand, overlooks historical and textual correlations. This article aims to solve this deficiency.MethodologyPaying attention to the triple evidence: the intra-textual factors (analysis the context of the verse and comparing it with similar verses), Extra-textual factors (un-justification of the argument to the beneficial witness in the eyes of the general public and the need to eliminate the duality between God's testimony and the Imam's testimony in the verse) and historical factors (examination of the time of revelation of the verse and Is this verse Meccan or Madani? and comparison with the conditions of Imam Ali (AS).ConclusionOther evidence proves the authenticity of the Holy Quran. However, the testimony of Imam Ali (AS) in Surah al-Ra’d cannot be seen as a separate proof. Surah Ra’d and similar verses suggest this verse was not meant as a logical argument. Instead, it likely serves a rhetorical purpose those appeals to emotions. Evidence also suggests this Surah was Meccan. There are no reports of Imam Ali’s (AS) eloquence being recognized at that time. His testimony about the Quran’s rhetorical miracle is unlikely to be seen as an argument from a person whose rhetorical skills are clear. Imam Ali (AS) had a close relationship with the Prophet (PBUH) due to their kinship, upbringing, and family ties. For this reason, his testimony is unlikely to serve as logical evidence for the Prophet’s (PBUH) truthfulness against the disbelievers.There is additional evidence that Allah Almighty’s testimony in this verse is not meant as a logical reason. Therefore, Imam Ali’s (AS) testimony in the verse also cannot be considered a logical reason. These two testimonies are presented together, in the same context. It would not be customary to see one as a logical argument while the other is of a different kind.Therefore, it becomes clear that the reference to the testimony of Allah Almighty and Imam Ali (AS) in this context is apparently not presented as a proof of the miracle or truthfulness of the Holy Quran. Hence, it seems that the content of the verse is trying to convey the following meaning: "O Prophet! Now that the disbelievers do not listen to logical arguments and are constantly looking for excuses, leave them alone and say that it is enough that Allah and the one who has the knowledge of the Holy Quran witness to my truthfulness." In this way, on the one hand, the Prophet (PBUH), who was suffering from the persecution of the disbelievers, is consoled, and on the other hand, it can be an emotional and motivating expression to shake the hearts of the disbelievers
Maryam Alizadeh
Abstract
The nature of revelation in the Holy Quran is considered one of the challenging topics of Muslim thinkers. Although the denial of language revelation has been discussed since the revelation of the Holy Quran, but now it has become more prominent due to the creation of the prophetic experience in the ...
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The nature of revelation in the Holy Quran is considered one of the challenging topics of Muslim thinkers. Although the denial of language revelation has been discussed since the revelation of the Holy Quran, but now it has become more prominent due to the creation of the prophetic experience in the Prophet (PBUH). Some believe that relying on linguistics, the Holy Qur'an must have a human speaker, and on the other hand, there is no reason to prove that the revelation from the Prophet (PBUH) is linguistic in the Qur'an. While referring to the linguistics of the Qur'an as well as numerous Qur'anic reasons, it can be proven that the revelation in the Qur'an was a linguistic revelation.This research examines the proofs of linguistic revelation with the linguistic approach of the Qur'an using descriptive and analytical methods. The result of this research shows that linguistic revelation in the Qur'an can be proven based on linguistics and emphasis on the existence of the theologian and the characteristics of the audience, as well as numerous Qur'anic reasons.Extended Abstract IntroductionThe Qur’an, as the final revealed scripture, was sent down to the Prophet Muhammad (PBUH). The majority of Muslims maintain that the words of this book constitute the literal speech of God, conveyed directly to the Prophet, who then recited them to the people. Accordingly, everything contained in the Qur’an—both wording and meaning—originates from the Almighty, and the Prophet’s role was limited to conveying that revelation to others.Nevertheless, some contend that the Qur’an represents a prophetic experience: that is, the Prophet (PBUH) attained a distinctive awareness through his interaction with God, and in turn, clothed the revealed meanings in his own verbal expressions. The thesis that the Qur’an’s wording is human in origin is a relatively recent position. Because it carries significant implications—such as vulnerability to critique, the possibility of error, and the erosion of the Qur’an’s sanctity and normative authority—this claim warrants careful examination.Muhammad Mojtahed Shabestari supports the human-origin thesis. He argues that God lacks linguistic faculties and uses linguistics to support his view. He holds that the Qur’an’s wording is not revelatory (Mojtahed Shabestari, 2016: 14). He further claims that neither the Qur’an nor other religious sources prove the Prophet ever denied that the Qur’an was his own speech (ibid: 158). This claim stems from debates about religious experience and has been challenged elsewhere (cf. Alizadeh et al., 2021: 99). Nevertheless, linguistic analysis plays a significant role in understanding verbal revelation. Many Qur’anic verses indicate that their wording is revealed. This study, therefore, focuses on linguistic discussions within the Qur’an and its many indications to clarify and support the divine nature of its language.Research Question(s)This study’s main research question is: Which linguistic arguments support the view that Qur’anic revelation is verbal in both wording and meaning?Subsidiary research questions include:What general linguistic arguments support the verbal nature of Qur’anic revelation?What are the arguments for the verbal nature of revelation in the Qur’an, specifically from a Qur’anic linguistic (language-in-the-Qur’an) perspective? Literature ReviewHesam Danalu and Ali Sharifi, in "An Analysis of the Principle of Conformity in the Phenomenon of Verbal Revelation," examine the approach verbal revelation philosophically. They argue that the principle of conformity does not contradict the idea that Qur’anic wording is divine. Drawing on unity of being and gradation in existence, they contend that the Qur’anic words are created directly by God.In another article, "Demonstrating the Divine Origin of the Qur’anic Text through an Analysis of the Meaning‑Construction Process," the authors highlight the element of the Qur’an’s progressive revelation and its impact on how recipients responded during the meaning-construction process, thereby arguing for the text’s divine origin. Although the first article approaches the issue philosophically and the second relies primarily on the dynamics of meaning formation to demonstrate verbal revelation, neither work engages with linguistic scholarship nor examines the Qur’an’s internal (intra‑textual) evidences concerning the reception and linguistic nature of revelation.Reza Rouhani’s paper, "An Examination of the Issues and Dimensions of the Qur’an’s Verbal Revelation," analyzes Inzāl and Tanazzul in the Qur’an to address semantic and theoretical aspects of revelation. However, it does not address recent reformist objections to verbal revelation by contemporary thinkers.MethodologyBecause Mojtahed Shabestari, relying on linguistic arguments, asserts that neither the Qur’an nor the religious sources furnishes evidence for verbal revelation, it appears that linguistic dimensions and intra‑textual evidence have not been adequately examined in peer studies. Therefore, the present study—employing a descriptive‑analytical method and centering on Qur’anic verses while drawing on discussions in Qur’anic linguistics—aims to critique Mojtahed Shabestari’s position and to substantiate the verbal nature of the Qur’anic revelation.ConclusionThe following is an academic, formal, and fluent English translation of your Persian paragraph:By examining linguistic discussions within the Qur’an and numerous relevant verses, this study concludes that the fundamental modality of a discourse is verbal communication. For such a vertical (divine‑to‑human) exchange, the presence of a speaker is indispensable; this speaker need not be merely human, but the Prophet, as the addressee of that exchange, must possess certain psychological capacities enabling him to receive divine speech. Several Qur’anic verses, corroborated by lexical indicators such as the Word of God, recitation, and the imperative particle word, demonstrate that the Qur’an is the speech of God and that the Prophet’s role was confined to transmitting it to the people; because the Qur’an’s pedagogical method corresponds to human dispositions and conditions, it is natural that instruction be conveyed in human language. Indeed, since human beings are the intended recipients of God’s address, conceiving revelation in any form other than human linguistic expression is implausible. Thus God is able, through the act of speaking, to convey truths in language intelligible to the Prophet—who is himself human—so that he may communicate them to others, just as God can produce numerous material creatures through the act of creating
mohsen nilforoushzadeh
Abstract
In the Holy Qur'an, Muslims are commanded to pay a wage for the blessings of guidance given to them by the Prophet of Islam (peace and blessings of Allaah be upon him). This issue is related to the manners of the previous prophets who did not ask for wages from their nations and considered their wages ...
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In the Holy Qur'an, Muslims are commanded to pay a wage for the blessings of guidance given to them by the Prophet of Islam (peace and blessings of Allaah be upon him). This issue is related to the manners of the previous prophets who did not ask for wages from their nations and considered their wages as the responsibility of God Almighty; it is different. Therefore, this research has been done on the subject of loving the Commander of the Faithful, Imam Ali (pbuh), a follower of the path of servitude, in order to achieve the relationship of accepting the guardianship of Amir al-Mu'minin Ali (pbuh) and paying the reward of the Holy Prophet (pbuh). The content analysis method of library and documentary data has achieved the following results: Mood is a love whose effect appears in the actions of the lover. Loving along with following Imam Ali (pbuh) is paying the reward of the mission of the Messenger of God, and this is not a wage that the person of the Holy Prophet (pbuh) enjoys, but its effects and blessings go back to the loving person; And one of its most important effects is accepting the guardianship of Imam Ali (as) and expressing love to him; And the result of this friendship is moving in the path of servitude and nearness to God.Extended Abstract IntroductionLove and kindness to others is the advice of all divine religions. Islam, in particular, is the religion of love and mercy (Ᾱl ʻImrān: 31), and the Holy Prophet (PBUH) is a divine mercy for the worlds (al-Anbīyāʼ: 107). The role of love and kindness in fostering similarity, like-mindedness, companionship, and togetherness is very important, and people often look to their beloved figures as role models and examples.Research Question(s)In this article, an attempt has been made to analyze and examine the content of the verse of Mawaddah (al-Shūrā: 23) and then extract the achievements of acting on this verse, to examine what is the connection between the payment of the reward of the Holy Prophet (PBUH) and the acceptance of the guardianship of the impeccable Imams (AS). Therefore, by applying various concepts and tools to understand the text's contents and the verse's functions, the results have been examined, and their findings have been used to answer the above question. Literature ReviewThe investigation and research conducted show that various studies have been conducted on the verse of affection, such as a research article on the verse of affection, Ali Akbar Babaei, Quarterly Journal of Knowledge, No. 48, or the article on the love of the Ahl al-Bayt (AS) in the Book and Sunnah, Zahra Pourabdollah, Yas, pre-issue 4, and the article "The Reward of the Mission", Mahdi Ariyanfar, Journal of Quranic Research, Summer and Fall 2006 - issues 46 and 47, most of which approach is to introduce the word "Affection", examine the various aspects considered in understanding this verse, the position of the Ahl al-Bayt (AS) and examples of closeness, and The article is "Explanatory Analysis of the Verses of the Reward of the Prophethood," by Mohammad Reza Haji Ismaili, Journal of Interpretive Studies, Summer 2013, Year 4 - Issue 14. In this article, the apparent conflict between certain verses, which cite the prophets and the Holy Prophet, is resolved. These verses deny the claim of reward for prophethood on their part, considering it exclusive to God Almighty. ResultsThe analysis leads to these conclusions: "Affection is a form of love that manifests in the actions of those who are cherished." Loving and following the impeccable Imams (AS) is the actual reward for the Messenger of God's mission; its benefits do not accrue to the Prophet (PBUH), but to the followers themselves. Key outcomes include openly expressing love, accepting the Imams' guardianship, and ultimately advancing on the path of servitude and closeness to God. ConclusionAccepting the guardianship of the impeccable Imams (AS) is one of the most important functions of acting on the verse of love and paying the reward of the Prophethood. In fact, the love of the Ahl al-Bayt (AS) is not a reward that the Prophet (PBUH) benefits from, but rather Muslims themselves benefit from it; it is a guide to the path of God; and it shows that the basis of raising the issue of the reward of the Prophethood is itself aimed at continuing the goals of the Prophethood and therefore it is a cause of approaching God Almighty and a factor in the salvation of man-loving and fully following the Ahl al-Bayt (AS) and drawing close to them is a command of God Almighty and leads to obedience and the attainment of God Almighty's pleasure. The remembrance of God is directly related to affection and following the Ahl al-Bayt (AS); therefore, the one who has affection for the Ahl al-Bayt (AS) is always in the remembrance of God through their remembrance and remembrance. This expression of love is a means for people to turn to them, and the impeccable Imams (AS) should be the scientific and practical reference for the people. Therefore, the affection that is supposed to be the reward of the mission is not something beyond the mission itself, the religious call, and its survival and durability. Therefore, the continuity of the line of prophethood is in accepting the guardianship and imamate of the impeccable Imams (AS).34
khalil arefi; Ali Banaee; vahid khashei
Abstract
The divine traditions are the laws of God Almighty for the creation of the world and human life, and God, who is wise, knowledgeable and the creator of creatures, has established the best laws for human life. So, in order to improve human social life, the principles of society management must be based ...
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The divine traditions are the laws of God Almighty for the creation of the world and human life, and God, who is wise, knowledgeable and the creator of creatures, has established the best laws for human life. So, in order to improve human social life, the principles of society management must be based on divine traditions. One of the formative traditions related to the social and worldly life of people is the divine tradition of social change.This divine tradition means that people are able to change the state of their society from favorable to unfavorable and vice versa. Now these questions are raised, what are the principles of community management based on this divine tradition? What are the conditions for the fulfillment of this divine tradition in society? In this article, these issues are answered by descriptive-analytical method and using verses and traditions. The spiritual and inner change of people influencing the society is a condition for the realization of this divine tradition. The principles of community management, which are based on the tradition of social change, are: 1. The principle of preventing the spread of corruption, prostitution and rebellion in society, 2. The principle of managers paying attention to the inside of society, 3. The principle of democracy, 4. The principle of people believing in the divine tradition. Social change.Extended Abstract IntroductionThe world of creation and human life has rules and regulations established by God, called divine traditions, which have been expressed in verses and hadiths. On the other hand, God is aware of all the material, spiritual, social, individual, spiritual and physical needs of humans and has certainly expressed the most complete and best laws for human life. In Islamic societies, for better management of society and a better life for people, society's management must be based on divine traditions, and this research seeks to infer the principles of society's management from the divine tradition of social change. Therefore, the main issue of this research is what principles of society management are based on the divine tradition of social change? And in other words, what are the principles of society management based on the divine tradition of social change?Divine traditions come in many forms: some are worldly and others are otherworldly; some are individual and others are social, and many fall under each of the aforementioned categories. In this study, one of the divinely created traditions, namely the tradition of social change, which concerns human worldly affairs and social life, is examined, and the principles of community management are inferred and explained from this divine tradition.The tradition of social change is a Quranic principle and a foundation of the Islamic worldview and sociology. This divine tradition is derived from verse 11 of Surah al-Raʻd, where God has said about this tradition: “Indeed, Allah will not change the condition of a people until they change what is in them; surely, Allah will not change the condition of a people until they change the social condition of their own society.” Verse 53 of Surah al-Anfāl also indicates this divine tradition. This article is written based on the explanation and interpretation of these two verses, using other verses and narrations. Literature ReviewRegarding the background of this research, it should be said that there are many works written about divine traditions, but there are few works in which the principles of community management based on divine traditions are explained, and after searching the existing works, no work was found on the principles of community management based on the divine tradition of social change. Of course, Alireza Afzali has written an article titled "What are divine traditions and the necessity of their application in the governance system." This article was published in December 1401, in the Governance Studies Journal, by the Research Center of the Islamic Consultative Assembly. However, this article discusses only the nature and general characteristics of divine traditions, their typology, and the necessity of applying them in the governance system.In addition to the above article, Alireza Afzali has written another article titled "Islamic Management Based on Divine Traditions, Case Study: Sustenance", which was published in the winter of 2016 by the Quarterly Journal of Fundamental Research on Islamic Sciences. However, this article only focuses on the tradition of sustenance and does not discuss the tradition of social change. In addition, the principles of management rooted in the tradition of sustenance are not clearly explained in this article.Regarding the tradition of social change, two articles titled “Analysis of the tradition and structure of social change (with emphasis on verse 11 of Surah al-Raʻd)” and “Analysis, comparison and criticism of the views of commentators on the tradition of change (below verse 11 of Surah al-Raʻd)” have been written by Nabiullah Sadrifar and colleagues. However, in these two works, the author did not address the principles of community management and did not seek to infer them from the divine tradition of change. The author of the present work seeks to infer the principles of community management based on the divine tradition of social change. Therefore, no work that addresses the topic of this article was found. MethodologyThe method of this article is descriptive-analytical, and the research issues are addressed by analyzing and examining verses and narrations related to the tradition of social change. First, the main concepts of the research are explained, then, using the verses and narrations, the conditions for realizing the tradition of social change are stated. Then, the principles of community management, grounded in the tradition of social change, are inferred and analyzed. ResultsThe spiritual and inner change of individuals who influence society is a condition for the realization of this divine tradition. The principles of community management, which are based on the tradition of social change, include: 1. The principle of preventing the spread of corruption, prostitution, and rebellion in society, 2. The principle of managers paying attention to the inside of society, 3. The principle of people-oriented behavior, 4. The principle of people believing in the divine tradition of social change. ConclusionThe tradition of social change is one of the formation traditions and divine laws for human social life in this world, meaning that people can change the state of their society from a desirable to an undesirable state, and vice versa. To realize this divine tradition in society, two conditions are necessary, which are: Changing the people who influence society; changing the spiritual and inner lives of people in society. According to these two conditions, if the majority of people in a society are sinners and oppress people and abandon good deeds and gratitude to God, that society will be destroyed. Of course, according to this divine tradition, the opposite is also true. Therefore, to improve the state of people's social life and achieve correct, Islamic management in Islamic societies, the principles of societal management must be based on divine traditions, because God, who is the creator of man and the world, is more aware of all human needs and interests. The principles of community management, which are based on the tradition of social change, are:The principle of preventing the spread of corruption, prostitution, and rebellion in society: According to this principle, if the majority of the people in the community turn towards corruption, prostitution, and rebellion, that society will go towards destruction. Therefore, all people in the community, especially the managers of the community, must adhere to this principle in order to prevent the destruction of the Islamic state.The principle of managers paying attention to the inside of the community: According to this principle, the managers of Islamic societies should pay attention to the inside of the community instead of paying attention to external factors in order to change the society to a desirable state.The principle of democracy: According to this principle, the managers of the community should observe the principle of democracy in Islamic societies in order to preserve the governance and Islamic nature of the government.The principle of people believing in the divine tradition of social change: People's actions are derived from their beliefs and thoughts, and on the other hand, according to the divine tradition of social change, the actions of the people of each society have an effect on the progress or destruction of that society. Therefore, to manage society, the managers of Islamic societies must take charge of shaping public opinion and the beliefs of the society's people, so that the people of the society take measures to preserve and strengthen the Islamic system. Some of the effects of people's belief in the tradition of social change include: 1. Hope for an improvement in the state of social life and efforts for it, 2. Trying to reform most people in the society, and popularizing enjoying what is right and forbidding what is wrong in the society, 3. Trying to bring others along with them.
mahdi esmaeili sadr abadi; tahere nowbaghi; nire sadat ayat
Abstract
Family is the foundation of society and one of its most important elements. The discussion of this social foundation in the opinions and theories of social reformers, the most important of which are the prophets, shows its importance. The supreme leader of the revolution, Ayatollah Khamenei, has also ...
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Family is the foundation of society and one of its most important elements. The discussion of this social foundation in the opinions and theories of social reformers, the most important of which are the prophets, shows its importance. The supreme leader of the revolution, Ayatollah Khamenei, has also addressed this issue as a fundamental pillar in the Islamic society. In Islamic Iran, there are many problems, such as a decrease in the desire to marry, an increase in the age of the population, and a small number of households, etc. This research intends to extract, analyze and regulate strategic issues in the field of solutions to problems with the Qur'an-analyzing the thoughts and statements of the Supreme Leader. Also, by explaining the Qur'anic bases of the leadership's views on providing a revised definition of family, marriage criteria, stating the functions and factors of family consolidation, a practical solution has been taken to fulfill their orders.Extended Abstract IntroductionEconomic, cultural, social, and moral factors have led many to delay marriage and family formation. Housing, job issues, dowries, high household expenses, and social customs all contribute to financial burdens, discouraging marriage. Public messaging often misguides young people. The family is less stable than before, and family disintegration has increased.According to the National Statistical Center, Iran’s population is shifting from youth to middle age, and the birth rate has dropped sharply. People are less inclined to marry, and the slowing population growth highlights the urgent need to address family issues, the core of society. Experts and specialists are now focused on this. Since the family is the foundation of every society—especially in the Islamic Republic of Iran—it now requires broad, effective, and scholarly policymaking and planning.The Supreme Leader provides clear strategies, based on the Qur’an, to address family challenges. His position demands attention to his programs and recommendations. Most statements come from speeches, not written documents. Academics must compile these into a practical reference for scholars and the public.For many years, the Supreme Leader, with a comprehensive and farsighted perspective, has drawn upon the teachings of the Qur’an to present strategies and guidelines aimed at resolving the challenges confronting families and proposing corrective measures. In view of the eminent position of the Leader of the Islamic Revolution, attention to and implementation of his programs and recommendations are both essential and necessary. Many of his valuable directives on this subject have been delivered in the form of speeches and oral statements, rather than as written scientific documents. Therefore, it is the responsibility of the academic community to compile, organize, and present these insights in a structured, scholarly, and practical document that is accessible to intellectuals, researchers, and the general public.To achieve this goal, we must identify and articulate the key ideas in the Supreme Leader’s statements and compile a comprehensive, user-friendly document. This task has not been done before. This study aims to fill that gap. Research Question(s)To clarify the central question of this study, it is necessary to begin with an important preliminary point. During the process of communication between a speaker and an audience, certain pieces of information that the speaker considers known to the listener are often not explicitly stated in language; however, they are nonetheless conveyed through the communicative act itself. In other words, the speaker may omit some information verbally but still convey it successfully to the listener. These unexpressed elements constitute only a portion of the information transmitted, standing in contrast to the information that can be inferred from what is explicitly said. The term "Presupposition" is used to refer to these unspoken yet communicated meanings (Ghaeminia, 2009, p. 263).Thinkers' words often mean more than what is stated. Analysis is a close, deep examination (Moein, 2008, p. 831). This study will analyze the Qur’anic presuppositions in the statements of the Supreme Leader (may his eminence be preserved).We refer to this process as Qur’an-analysis, also known as examining Qur’anic evidence or foundation analysis. Foundation analysis is the study of the primary presuppositions and theological-philosophical foundations underlying scientific theories or disciplines (Behjatpour, 2013, p. 25). Literature ReviewAnalyze the foundational principles of Ayatollah Khamenei’s thought—a research area that has not yet been explored in previous academic studies. However, several works have examined his views on family-related issues from perspectives distinct from those of the present research.Among these are:Factors Undermining the Family from the Viewpoint of the Supreme Leader by Mahaddeseh Moeinifar and Maryam Moeinifar, published in Islamic Women and Family Research Journal, Vol. 8, No. 4 (2020).Content Analysis of the Supreme Leader’s Views on Marriage and Family and the Presentation of a Family Model by Khoda Bakhsh Ahmadi Nodeh and Davood Nodehi published in Islamic–Iranian Family Studies Journal, Vol. 1, No. 4 (Summer 2022).The Contexts of Child Rearing in the Qur’anic Thought of the Supreme Leader by Riyam Mousavi Fazel published in Islamic Gender and Family Studies Journal, Vol. 6, No. 11 (Autumn and Winter 2023–2024).These studies each focus on certain parts of the Supreme Leader’s ideas about family. None, however, analyzes the Qur’anic foundations of his thought, which is the purpose of this study. MethodologyIn line with the research problem, this study provides a brief review of sociological perspectives on the family and, through a descriptive–analytical approach, examines selected statements of the Supreme Leader in this domain. It further conducts a Qur’anic analysis of his statements and ideas, aiming to present a practical pathway for the realization of his directives. ResultsThe importance of the family is a subject emphasized in both religion and sociology, and it holds a central and foundational position within Islamic sciences. The formation of a family is considered essential to the completion of one’s faith and is regarded as one of the traditions of the Seal of the Prophets.The Supreme Leader has also given particular attention to this fundamental pillar of society. In his statements, he refers to the family as a "Pure Word" that can be a source of abundant goodness and blessings. He elaborates on the material and spiritual functions of the family in various parts of his speeches, emphasizing their essential role in the perfection of human society.Using Qur’anic verses (al-Naḥl, 97) and (Ibrāhīm, 23), he defines family and its functions. These, based on the Qur’an, include:Personal development (al-Rūm, 21)Identity formation (al-Baqarah, 170; al-Mā’idah, 104; al-A‘rāf, 28)Fulfillment of sexual needs (Āl ʿImrān, 14; al-Nisā’, 27)Procreation (al-Baqarah, 223)Child rearingMarriage criteria, particularly the principle of compatibilityHe rejects materialistic views and says that faith compatibility is the primary criterion for marriage, ensuring family stability. This comes from Qur’anic verses (al-Nūr, 26; al-Nisā’, 3; al-Baqarah, 221).The Supreme Leader also lists the key factors that strengthen families. Following them supports stability. They include:Faith and adherence to Islamic injunctions (al-Ḥujurāt, 14)Affection and love (al-Rūm, 21)Self-knowledgeModesty and observance of hijab (al-Nūr, 30–31)All his statements are rooted in the Qur’an and Islamic traditions. They cover both spiritual and physical aspects of life. If followed, these recommendations will protect families, improve moral and social conditions, and help solve many of the problems facing Iranian society.
