Norouz Amini; mahbubeh rezaniya
Abstract
The first interpreter of the Qur'an, according to the Qur'an explicitly, is the Prophet. After the Prophet, with the presence of the elders of the Companions, as the first interpretive references of that time, developed in the major cities of that era, such as Mecca, Medina, Kufa, and Basra, the geography ...
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The first interpreter of the Qur'an, according to the Qur'an explicitly, is the Prophet. After the Prophet, with the presence of the elders of the Companions, as the first interpretive references of that time, developed in the major cities of that era, such as Mecca, Medina, Kufa, and Basra, the geography of its interpretation and its subjects, and the learned scholars in each of these centers stepped up. They were firmly committed to the development of commentary. However, the development of the geography of interpretation has not always benefited from this knowledge, and in some cases, for several reasons, has caused some damage to the interpretation. This essay examines Basra's interpretive school in this regard and seeks out the most significant damage and deviations of Basra's interpretation by presenting a detailed picture of Basra's interpretative field. The findings indicate that Basra's interpretation of the interpretive, the Muʿtazila, the flow of Ahl al-Hadith, and Ahl al-Ra'y has been heavily influenced by the currents of the Qur'an, and therefore several of these injuries have affected the interpretation of Basra.
Zohreh Samavatian
Abstract
Verse 14 of Surah Al-Imran is one of the challenging and controversial verses of commentators. The main reason for this is, on the one hand, the uncertainty of the subject of decoration, and on the other hand, the presence of women in the category of decorated things, while the verse is addressed; It ...
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Verse 14 of Surah Al-Imran is one of the challenging and controversial verses of commentators. The main reason for this is, on the one hand, the uncertainty of the subject of decoration, and on the other hand, the presence of women in the category of decorated things, while the verse is addressed; It is as if women are not considered part of nas and only men are meant by nas. Investigating the issue of why women are included among human desires, in addition to introducing the decoration, will also explain the meaning of the word "people". In this regard, the following article examines various theories of interpretation, the context of the verse itself, its thematic analysis in the verses of the same context in a descriptive-analytical way, and referring to the Qur'anic bows, which have been neglected by scholars of the Qur'an for a long time, the reason for mentioning and ordering gender. Women have been listed among the mentioned preferences, the degree of influence of this social stratum on others from a spiritual-psychological aspect, even though it is undeniable that women are different from each other in the roles of mothers, sisters, and wives; Therefore, while attributing the indefinite verb zain to God, he considered the word nas to be a part of the genus, which includes all human beings who are in a close relationship with this genus.IntroductionVerse 14 of Sura Al Imran is one of the challenging and controversial verses of exegetes. The main reason for this is the uncertain subject of decoration and the presence of women in the number of decorated affairs while addressing the verse of the people. Examining the issue of why women are among human interests, in addition to introducing the subject of decorative verbs, will also explain the meaning of the word people. Among the interpretations, looking at verse 14 of Sura Al Imran has been considered from two dimensions: Hadiths that refer to rebuke the interest of women and introduce it as a cause of rebellion against God, intrigue among humans, as well as Satan's sword and trap, and hadiths that only emphasized on physical pleasure aspect and considered interest in women as one of the greatest desires in heaven, which is preferable to other blessings.The passive verb of decorating at the beginning of the verse has attracted the attention of commentators and provided the grounds for different perspectives; which some believe justifies the reason for mentioning the interests and reveals the type of view of the commentator. In the following verse, the verse mentions seven things that love has been adorned for human beings, so that in all cases, words are mentioned in the form of a plural and informative form. God is the one who is in the world and the best of the world, but the reason why women have been mentioned among human interests is a question to which the answer is of special importance, because in addition to introducing the decorating subject, it will explain the position of woman in the Quran and change the way of looking at women.In the inner verse view, some of the words and opinions of the verse will be discussed. Some of the exegetes have introduced me to infidels and Jews by the word “Al-Nas" while others are just men which is an unreasonable choice. Some people who know the meaning of women and men generally do not mention the reason for mentioning women among human interests. Commentators often see the reason for women's preference over other interests as sexual exploitation and pleasure resulting from it, which is inconsistent with the use of the term NAS. Some also consider this to be the reason for the hadiths of blaming women, which contradicts hadiths from the Prophet (s) about their love for women. Therefore, it can be said that the term "Al-Nesa" refers to women's class, which includes different groups of women including mothers, sisters, daughters, and wives. As a result, the desire for women can refer to the existence of a woman's heart that is based on which she is created, which attracts those around her and creates love, whether it is in the form of a love relationship between the child and mother that all human beings have experienced, or sisterly affection or the man's attachment to his wife in terms of his or her husband's affection, relaxation, and sexual pleasure.In the outline of a verse, not only paying attention to the words and their meanings but also due to the revelation of the surah, the space of the verse discussed along with the verses before and after itself, and also paying attention to the ruku' of ponderable points will be clarified. Verses 10 to 20 of Sura Al Imran refer to a wide variety of people, including unbelievers, believers, and people of the Book and the oppressors. From the inclusion of verses 10 to 13, which cover the different strata of people, it can be concluded that by the beginning of verse 14, we mean that the word "Al-Nesa" means “the general people”. It is also possible to prove that God is the subject of decorating because worldly ornaments have a positive aspect and decorating the positive to create affection is a method of propagating in order to attract and motivate people. In addition, decorating affairs as one of the ways of testing the servants realizes the purpose of creation and wealth and children in the role of worldly ornaments can be the link between this world and the hereafter of their owners.Literature ReviewRegarding the background of the research, other than the various interpretations of the verse, there has been no focused research.MethodologyIn this research, with a descriptive-analytic thematic analysis, first with an inward look at the words and how to insert words, and then with a view beyond the inline context, the study of the coherent verses and the discussion of Qur'anic recitations will be discussed. Therefore, the two types of internal and external approaches will help to analyze the verse.ConclusionThe discovery of God's meaning is not only achieved by understanding the meaning of the words and sentences of the verses, but also by paying attention to the status of the revelation of the surah, the context of the verses in question, and the Qur'an recitations, is an effective tool in this regard. In this sura, God calls upon the servants to enjoy the highest levels of it in the hereafter. The second ruku' of Sura Al Imran, by introducing the different guilds of people, refers to the general public and not a specific genus of them. According to the Verses, the aim of decorating affairs is to test the servants and the subject of decorating is Allah. The meaning of liking women mentioned at the top of the interests in addition to the requirement of the age of descent has necessitated that the Qur'anic verses should be male gender, is the discussion of the emotional field towards this stratum; women including mother, wife, sister and daughter play an unmatched role in satisfying the most important needs of their fellow men; that is, relaxing and eliminating psychological pressures.
Soroush Shahriari Nasab; Farzad Dehqani; Isa Alizadeh Manamen
Abstract
The study of the order of the Qur'an, which is sometimes discussed in the context of miracles, is examined with various approaches, models, and methods. The present article has a new approach to the study of the textual order of the Qur'an with a linguistic approach, and after modeling the linguistic ...
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The study of the order of the Qur'an, which is sometimes discussed in the context of miracles, is examined with various approaches, models, and methods. The present article has a new approach to the study of the textual order of the Qur'an with a linguistic approach, and after modeling the linguistic studies of the text, reveals new dimensions of this order. The method adopted to the foundation-micro structure; Leading to the unveiling of complex structures such as; Clustered, word-centered, symmetrical structure, visual arrangement, parallel multipoint, and phonetic-micro structure; In which intervals, the repetition of the syllables at the beginning of the syllable and the phoneme with the melody of the letters are divided. By analyzing the separate contexts and focusing on the meaning next to the structure below each section, a kind of procedural unity has been discovered in the context of the Qur'an, and this has resulted in a very complex but real connection in this form of Qur'anic units. It shows a new aspect of the miracle of the Qur'an with a linguistic approach.
ali sharifi; Musa Rahimi
Abstract
Faces means the use of one word in multiple meanings which have different meanings in different situations. This topic in semantics is called polysemy. In this research, which is organized in a descriptive and comparative method, after the study of different faces and parallels of the word 'Din' from ...
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Faces means the use of one word in multiple meanings which have different meanings in different situations. This topic in semantics is called polysemy. In this research, which is organized in a descriptive and comparative method, after the study of different faces and parallels of the word 'Din' from the viewpoints of semantics and traditional methods, the way of translating the different faces of this word in the Turkish-Istanbul translations will be investigated. This article has no equivalent in Islamic literature and this is the first one. Most of the translators have devoted their efforts to the fluency and soundness of the translation and have neglected the accuracy in finding equivalents of Quranic words and observing grammatical points. Of course, in the cases where the word 'Din' was included in the vocabulary, the performance of the Turkish translators has been appropriate to a large extent.IntroductionFaces and parallels mean the use of a single word in different positions of the Qur'an, which has a different meaning in each position. The phenomenon of polysemy in semantics refers to the same type of relationship that is known as spiritual sharing in traditional terms, which is a word that can be used in multiple meanings, and polysemy does not include verbal sharing according to semanticists. The aspects and analogies in the Holy Qur'an can be considered as having multiple meanings. Some words in the language alone have several meanings and this problem is called polysemous and such words have multiple meanings.The translation of the Qur'an into other languages began in the second century AH and there have been many discussions on this issue throughout history. The first Turkish religious translations started from the time of the Uighurs from Buddhism and Manichaeism, and with the acceptance of Islam by the Qarakhanians in the 10th century AD, Turkish translations of the Qur'an also began in order to learn and teach the meaning and concept of the Qur'an. According to historical sources, the Qur'anic verses were first translated into Persian during the time of Amir Mansoor Samanian by forming a delegation of scholars. The first Turkish translation of the Quran was most likely done at the same time as the Persian translation by the Turkish members of this delegation. Translations of the Qur'an, which started orally at the beginning, were made in most languages with the passage of time and according to the need. The translations made into Anatolian Turkish, the first of which took place in 1401 AD, have a history of more than six centuries. With the investigations that were done, we saw twice the number of translations done in Turkish compared to Persian translations. During more than six centuries, about 353 translations of the Turkish translation of the Qur'an into the Anatolian Turkish dialect (old and new) have been made, which also includes commentaries on this matter.In the same way, it is difficult and very difficult to transfer the whole and perfection from one language to another language, and according to some linguists, a complete and flawless transfer is impossible, definitely, this difficulty in transferring religious books that mostly contain words and concepts related to religion is evident several times. Therefore, due to this difficulty, throughout history, we see word-for-word and between-the-lines translations of the Quran in Turkish translations. The language of religious books is also a link between the audience and the source of revelation. In the early Turkish translations of the Qur'an, we see that some of these translations were accompanied by the Persian language, and this issue is important in terms of the history of the Turkish and Persian translations of the Qur'an. In addition, the translations made in Turkestan and Anatolia are mostly subtitled in Turkish and Persian languages. One of the important reasons for this type of underline and word-for-word translations is the impossibility of translating divine sentences.Considering that a historical and comparative study in Turkish (Turkey) and Persian translations has not been done so far, and in this upcoming research, which is organized in a descriptive and comparative method, an attempt has been made to eliminate these deficiencies, even if very little. In this research, after examining the different semantic aspects of the word religion from the perspective of traditional and modern linguistics, the way of translating the different aspects of the word religion in different Turkish-Istanbul (Turkey) and Persian translations has been analyzed synchronously. It seems that most of the translators - both in Persian and Turkish - whose translations have been discussed in the research, have spent most of their efforts on the fluency and soundness of the translation language, and have used accuracy in the equivalence of meanings. Quranic words are neglected based on Quranic aspects and analogues and grammatical points and linguistics have not been carefully considered.Research Question(s)Which Turkish translations can translate the word ‘Din’ in a good manner?In selected Turkish-Istanbul translations of the Qur'an, which are among the most outstanding and available translations, it clearly shows the translators' inaccuracy in accurately and correctly translating the various semantic aspects of the word religion, of course, apart from the cases of verbal sharing. Literature ReviewThere is no other similar research on this topic and our article is completely new.MethodologyThis research was organized in a descriptive and comparative method.ConclusionThe findings of the research indicate the lack of accuracy in the translation of Quranic aspects and analogies in the Turkish-Istanbul translations. Of course, in cases where the word "religion" was included in the vocabulary, the performance of Turkish translators has been quite appropriate. So far in Iran, no research has been written about Turkish and Persian translations into the Persian language, and this scientific activity will open a door for deeper and scientific researches.
Fahimeh Shariati; Mahboubeh Samsami
Abstract
The feeling of self-esteem, dignity, and glory that has long been dealt with as both reprehensible and praised in religious and revelation-based ethical texts has been regarded in modern psychology texts as self-esteem and only in a positive sense, for which many components, signs, and outcomes have ...
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The feeling of self-esteem, dignity, and glory that has long been dealt with as both reprehensible and praised in religious and revelation-based ethical texts has been regarded in modern psychology texts as self-esteem and only in a positive sense, for which many components, signs, and outcomes have been mentioned. Study of Makarim al-akhlaq Prayer in Al-Sahifa al-Sajjadiyya, as a valid text of revelation ethics, indicates the special attention by Imam Sajjad (PBUH) to many factors such as forgiveness and remission, praying for the improvement and cure of other people's viciousness, strengthening self-respect and self-esteem, and purposefulness as well as perfection of the intentions. These issues can be seen in modern psychology as a discussion called self-esteem, where modern science has reached an angle of those through requirements through sensory experience. At the same time, there is a major difference between the approach taken by Makarim al-akhlaq Prayer and psychology to the factors, differentiating the two text types and causing differences in some commands. The study of the requirements of modern psychology and ethics, on the one hand, reflects the different worldview of revelation-based texts with modern science, and on the other hand, indicates the fact that the musts of obtaining eternal prosperity are not only compatible with material gains but are also in line with material gains.
Mohammad Shabanpour
Abstract
Kalam is a science that discusses Islamic principles and beliefs and uses various methods of reasoning to dispel the suspicions of opponents. Hadith also means a word that indicates the words, deeds, and narrations of the infallible. This study deals with the analysis of the function of hadith in Kalam ...
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Kalam is a science that discusses Islamic principles and beliefs and uses various methods of reasoning to dispel the suspicions of opponents. Hadith also means a word that indicates the words, deeds, and narrations of the infallible. This study deals with the analysis of the function of hadith in Kalam and it was concluded that in the first period of Islamic Kalam, Mutakallim wanted to express Islamic beliefs by mentioning verses and hadiths, and even in the period of rational Kalam, hadith was completely abandoned. It was not, but today one of the main problems in Kalam is its distance from the narrated kalam, while the hadith still has a prominent place in explaining Kalam issues, especially in some of its new issues.
Karim Alimohammadi; Roghayeh Sadeghi Niri
Abstract
One of the issues related to life after death and resurrection in the Holy Qur'an is the state of bonds and relationships between humans, which verses indicate the severance and destruction of all relationships after death. One of the strong reasons for this is people's fear of the Day of Resurrection ...
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One of the issues related to life after death and resurrection in the Holy Qur'an is the state of bonds and relationships between humans, which verses indicate the severance and destruction of all relationships after death. One of the strong reasons for this is people's fear of the Day of Resurrection and the stages after it, as well as sinful and bad relationships and friendships. In other verses, the joining of people to the family and the survival of friendships can be seen in the afterlife. With a superficial look and not recognizing the correct examples and neglecting the application of the verses, we come across an apparent contradiction. The point that has been taken into consideration in this research is the situation of believers and infidels in different stages of the hereafter and the axis of communication. Considering these two cases, apparently different verses in this context become specific to a specific group. In general, the verses that express the severing of family ties are relationships that are not God-centered, but relationships that are based on faith and piety will last in the hereafter. In this research, according to the axis and causes of bonds, which are either divine or material and explained by the Qur'an itself and traditions, the examples of the verses of cutting off relationships and their survival are well clarified.IntroductionOne of the issues related to life after death and resurrection in the Holy Qur'an is the state of bonds and relationships between humans, which verses indicate the severance and destruction of all relationships after death. One of the strong reasons for this is people's fear of the Day of Resurrection and the stages after it, as well as sinful and bad relationships and friendships.In other verses, the joining of people to the family and the survival of friendships can be seen in the afterlife. With a superficial look and not recognizing the correct examples and neglecting the application of the verses, we come across an apparent contradiction.The point that has been taken into consideration in this research is the situation of believers and infidels in different stages of the hereafter and the axis of communication. Taking these two things into consideration, seemingly different verses become specific to a specific group in this context.In general, the verses that express the severance of family and lineage are relationships that are not God-centered, but relationships that are based on faith and piety will last in the hereafter.In this research, with the descriptive-analytical method, according to the axis and causes of bonds, which are either divine or material, and explained by the Qur'an itself and traditions, the examples of the verses of cutting off relationships and their survival are well clarified.Research Question(s):The main question is whether worldly communication will be completely cut off in the hereafter or not?Literature ReviewNo background was found in this field.MethodologyThis research used the descriptive-analytical method, according to the axis and causes of bonds, which are either divine or material, and explained by the Qur'an itself and traditions.ResultsAmong human beings, there are relationships and bonds such as kinship and friendship as required by life in the world. The relationships that exist between people in the world are either physical or spiritual and many different relationships between people have been explained in the Qur'an. And he has expressed the importance of some. According to some verses of the Holy Quran, relative ties and friendships are severed in the afterlife and the relationships that exist between people in the world are cut and ineffective. And even based on other verses, relationships will be stretched to the point of enmity in the Day of Judgment. However, other verses in the Qur'an express the survival of relationships between individuals and the joining of believers to their families and close parents of God. According to the findings of this research, the severance and survival of worldly ties in the afterlife depends on the axis of relationships, only the lineage and the reason that existed in the world due to the necessity of worldly conditions is meaningless in the afterlife. In general, if it is due to material love and affection, it is because materiality is perishable, that love will disappear. If the cause of connection, whether spiritual or kinship, is sin and divine transgression, not only does it disappear, but it also turns into an enemy. All relationships that are based on faith and piety and formed for the sake of God and in His way, because it is not material, will not disappear, and maybe they will be stronger and more complete than before. These are the bonds that will join each other in the hereafter and are worthy of intercession by God's permission.ConclusionIn general, the verses that express the severance of family and lineage are relationships that are not God-centered, but relationships that are based on faith and piety will last in the hereafter.In this research, with the descriptive-analytical method, according to the axis and causes of bonds, which are either divine or material, and explained by the Qur'an itself and traditions, the examples of the verses of cutting off relationships and their survival are well clarified.
Abbas Fanniasl
Abstract
The question of the purpose of creation is one of the most important human questions that have always been raised throughout history and many efforts have been made to answer it. The extent of the impact and importance of this question is so great that it covers all aspects of human life and until a ...
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The question of the purpose of creation is one of the most important human questions that have always been raised throughout history and many efforts have been made to answer it. The extent of the impact and importance of this question is so great that it covers all aspects of human life and until a person does not find a convincing answer to it, his life has no meaning and he will always be in anxiety and worry with a feeling of emptiness and meaninglessness. In addition to human answers, heavenly religions have also provided answers to this question, which have a special place because they originate from the heavenly origin and are reliable and innocent. All heavenly religions, especially Islam, consider the creation of the world, especially man as the master of creation, to be purposeful. The Qur'an has introduced several goals as the goal of human creation, which has only used the word "servitude" in the context of introducing "servitude" and called it "divine covenant"(عهد الهی) and "straight path" (صراط مستقیم). The position of servitude is the noblest and highest human position, which is superior to apostleship (رسالت); because "apostleship" is a divine mission for chosen people, while "servitude" is an optional thing that people go through its steps and degrees by their own choice and with continuous and methodical effort. Reaching the position of "absolute servitude", in fact, means reaching all the blessings of this world and the hereafter.IntroductionMost of the thinkers and followers of religions have rejected the random creation of the universe and have believed that the creation of all beings, especially humans, as the master of creation, has a higher purpose. The Holy Qur'an, while emphasizing the purposefulness of creation, rejects its futility and invalidity and has pointed to several purposes, including achieving righteous action,[1] testing,[2] reaching the knowledge of monotheism,[3]worshiping God,[4]reaching God's mercy,[5]giving thanks and being grateful,[6] teaching and learning lessons,[7] thinking and being wise[8].By examining the mentioned multiple goals and taking a comprehensive look at them, it can be seen that although these goals are different from each other and are expressed with different titles; the truth is that there is no real distinction between them and all those goals are at the same length and interact with each other to realize a basic goal; Therefore, this multiplicity of goals is not only an indication of conflict and confusion between the Qur'anic verses, but also shows the fact that these goals are like pieces of a puzzle that complement each other, and they are in interaction with each other, and from the meeting of those goals with each other and the explanation of each one based on its appropriate position, the supreme goal is realized. Therefore, it has been said that the creation of jinn and man is related to a purposeful program that starts with knowledge and is mixed with worship and leads to the final destination and the main goal, which is the "status of servitude".Therefore, the aforementioned goals are expressed with different titles and terms and are different in appearance, but in fact, they all exist in the same direction, have a common direction, and interact with each other to achieve the ultimate goal, which is the spiritual evolution of humans, the ultimate goal of which is to reach "servitude". In this article, we are trying to explain this comprehensive and ultimate goal as much as possible based on Muslim interpretation texts, whose correct explanation gives meaning to human life and saves it from absurdity and confusion.Literature ReviewThe attempt to explain the purpose of creation has a long history in human history, and identifying the main purpose of human creation, as the most important factor giving meaning to his life, has been discussed at all times, and in addition to human efforts, heavenly religions have also provided answers to the most important human question, which the introduction of "servitude" as the main goal of the creation of jinn and man belongs to the heavenly book of the Qur'an, which is mentioned in verse 56 of Dariyat."Servitude" in its religious meaning has been discussed in many holy books and interpretation books, but its introduction as the noblest position of a human being which explains the purpose of his creation is reserved for Muslim thinkers and commentators.Abu Hayyan Muhammad bin Yusuf al-Bahr al-Andalusi, in his "Tafsir al-Mohit" (1420: 9/562) referring to the appearance of the mentioned verse, in explaining the meaning of «لیعبدون», considered the ultimate goal of creation to be worship in its usual sense.Nasser Makarem Shirazi in "Tafsir Al-Aamthal" (1347: 9/ 282) considered this meaning to be unoriginal and a tool, and did not accept its presentation as the ultimate goal of creation.Hasan Mostafavi in "Tafsir Roshan" (1380: 13/138) and Misbah Yazdi in the book "Khodashenasi" (1396: 1/445-450) considered the true meaning of "لیعبدون" as "servitude ", which is the final stage of human perfection.From the point of view of Qasim Daas Hamidan (1425: 3/268), the word -إِلَّا- in the verse is the word for limitation, and therefore Muhammad Hossein Tabatabai in Tafsir al-Mizan (1417: 580/18) and Abdullah Javadi Amoli believe that the purpose of human creation and the jinn is only worship and if they do non-worship work, they have strayed from the purpose of creation.Methodology:The research method is descriptive-analytical and has been done using library resources.Results:The Holy Qur'an considers the creation of the world to be purposeful and while rejecting its vanity and futility, it has introduced "Servitude" as the exclusive goal of the creation of jinn and man. This goal is in accordance with human nature and all prophets have been chosen to establish this basic truth.Servitude has a broader meaning than worship in the usual sense and refers to a position that a person achieves as a result of the course of perfections, and because of that, he becomes the heart of existence and is an example of the verse "وَ اصْطَنَعْتُکَ لِنَفْسِی"[9].The position of Servitude is superior to the position of prophethood and apostleship; because Muhammad (PBUH) is described in the most important religious rituals, first as servitude and then as apostleship, and therefore it is not possible to reach the position of prophethood and apostleship without reaching the position of servitude.The realization of real Servitude brings countless effects and blessings, including becoming a theophanic of divine manifestation, strengthening and evolving all human values, and reaching a position where all the blessings of this world and the hereafter are gathered. When man reaches the position of Servitude, he is protected from sin, and by benefiting from true life; he becomes God's successor on earth.Conclusion:In response to the most important human question regarding the purposefulness of creation, the Qur'an has mentioned several goals that are located in the same length and lead to the final goal in an evolutionary way which is referred to as “servitude” in verse 56 of Surah Dhariyat. This goal has been introduced as the only exclusive goal of the creation of jinn and man, which is in accordance with human nature and is in a higher position than prophethood and apostleship. Achieving this position brings man nearness to God, causes true annihilation in him, and leads him to true life and the position of God's caliph.1. الَّذِی خَلَقَ الْمَوْتَ وَالْحَیَاةَ لِیَبْلُوَکُمْ أَیُّکُمْ أَحْسَنُ عَمَلًا (الملک/ ۲)2. إِنَّا خَلَقْنَا الإنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِیه)(انسان/2)3. لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى کُلِّ شَیْءٍ قَدِیرٌ (طلاق/ ۱۲)4. وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِیَعْبُدُونِ (ذاریات/ ۵۶)5. إِلَّا مَن رَّحِمَ رَبُّکَ وَلِذَلِکَ خَلَقَهُمْ (هود/ ۱۱۹)6. وَجَعَلَ لَکُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّکُمْ تَشْکُرُونَ (نحل/ ۷۸)7. وَمِنْ کُلِّ شَیْءٍ خَلَقْنَا زَوْجَیْنِ لَعَلَّکُمْ تَذَکَّرُونَ (ذاریات/ ۴۹)وَلِتَبْلُغُوا أَجَلًا مُسَمًّى وَلَعَلَّکُمْ تَعْقِلُونَ (غافر/ ۶۷)[9]. (طه: 39)
Raziyeh Sadat Seyyed Khorasani; Mohsen Qasempour; Khadijeh Hosseinzadeh
Abstract
One of the controversial and fundamental issues in the interpretation of the Qur'an is the completeness of the Qur'an. Comprehensiveness is one of the important foundations of interpretation, and there is a difference of opinion in its methods and examples, so that each of the commentators, by citing ...
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One of the controversial and fundamental issues in the interpretation of the Qur'an is the completeness of the Qur'an. Comprehensiveness is one of the important foundations of interpretation, and there is a difference of opinion in its methods and examples, so that each of the commentators, by citing evidence in each of the fields of inherent and comparative comprehensiveness, have become inclined towards one of the perspectives of comprehensiveness. Examining the views of Ayatollah Javadi and Ayatollah Misbah as influential commentators of the contemporary period can open the way to solve some theoretical issues in the field of religious thought and practice. The present article tries to explain, analyze and evaluate the views of these two thinkers in two areas of comprehensiveness with a descriptive and analytical method and with library collection. According to the works of Ayatollah Javadi, two conditions are necessary in the realm of inherent comprehensiveness. By examining the works of Ayatollah Misbah, we can also find that he accepts the moderate view of the comprehensiveness of the Qur'an in the two areas of intrinsic and comparative comprehensiveness; Because the Qur'an was revealed in the direction of human guidance and nothing has been omitted in this regard and although the main point of view of these two contemporary commentators is acceptable and can be proved, but from another point of view, these attitudes are faced with considerations and rather shortcomings that are addressed in this essay.IntroductionOne of the controversial and fundamental issues in the interpretation of the Qur'an is the question of the comprehensiveness of the Qur'an. Comprehensiveness is one of the important fundamentals of interpretation, and there is a difference of opinion in its methods and examples, in a way that each of the commentators has become inclined towards one of the views of comprehensiveness by citing evidence in each of the fields of inherent and comparative comprehensiveness.The comprehensiveness of this holy book is sometimes compared to other books of divine religions respecting the scope of the discussions and topics discussed in the divine books in relation to the religious and non-religious areas of human life, which is called comparative comprehensiveness, and sometimes comprehensiveness per se without comparison with other divine books respecting inclusiveness and comprehensiveness of Quranic verses in relation to religious and non-religious fields of human life, which is called the inherent comprehensiveness of Quran.Scholars have presented three general views about the inherent comprehensiveness of the Qur'an: extreme (Tafriti), moderate (I’tidali), and minimal (Tafriti) comprehensiveness. According to the extreme point of view, all human and natural sciences exist in the appearance of the words of the Qur'an; therefore, the Qur'an includes general and partial issues, humanities and empirical sciences, history, etc. Among those who believe this point of view, Ibn Mas’ud, Feyz Kashani, and Alusi can be mentioned. In the extreme view, the Qur'an is neither responsible for human sciences, nor includes everything in the religious category, but it has comprehensiveness in expressing the general values and Shariah rulings; among those who hold this view, Sheikh Tusi; Zamakhshari; Fakhr Razi; Ibn Ashur can be mentioned. From a moderate point of view, the Qur'an expresses general principles and values, and accordingly, a legal, political, social, etc. system can be defined. This view has three different interpretations: comprehensiveness in the category of guidance and education, and comprehensiveness for the special audiences. i.e. the Prophet and the infallibles, and comprehensiveness about the rules of religion; Darwazeh, Allameh Tabatabai and Makarem are among those who hold this view. Examining the views of Ayatollah Javadi and Ayatollah Misbah as influential commentators and Quran scholars of the contemporary period can be the solution to some theoretical issues in the field of religious thought and practice.Literature Review Several researches have been conducted regarding the comprehensiveness and explanation of the views of different thinkers; but among them, Ayatollah Javadi's point of view and Allameh Misbah's point of view have not been investigated. For example, in the article “A Comparative View on the Comprehensiveness of the Qur'an from the Point of View of Shahid Motahari and Ayatollah Javadi” and the article “The Comprehensiveness of the Qur'an from the Point of View of Allameh Tabatabai and Ayatollah Javadi Amoli in a Comparative View” the authors did not mention Ayatollah Javadi's approach to the inherent and comparative comprehensiveness. Also, the analytical and comparative review of the views of Ayatollah Javadi and Allameh Misbah has not been addressed in any article. Therefore, it is necessary to conduct independent research in this field, know the views of these two thinkers, and compare their views with each other.MethodologyThe present article tries to explain, analyze, and evaluate the views of these two thinkers in two areas of comprehensiveness with a descriptive and analytical method and by collecting data via desk study.ConclusionAccording to their works, both thinkers agree on the comparative comprehensiveness of the Qur'an and both of them consider the Qur'an to be more complete than other divine books and contain all the issues and knowledge useful for worldly and hereafter happiness. But regarding the inherent comprehensiveness, there is a little difference of opinion.Ayatollah Javadi accepts the view of the comprehensiveness of the Qur'an in the two areas of inherent comprehensiveness and comparative comprehensiveness. In the field of inherent comprehensiveness, he admits that he accepted maximal comprehensiveness with two conditions; one is that the instructions of the Qur'an include the appearance (Zahir), inside (Batin), Tanzil, and Ta’wil of this book, and the other is that these instructions are provided by the infallible. By referring to various proofs such as the contents of verse 79 of Nahl and similar verses, and infallible narrations, he has asserted his point of view. Also, the holder of this theory clearly states that this theory should not be a justification for imposing human knowledge on the Qur'an.In the field of comparative comprehensiveness, citing the immortality and supremacy of the Qur'an over other holy books, he accepted the Qur'an including the range of issues and the completeness of the Qur'an's expression in every issue, and explained the possibility of the Torah's comprehensiveness only in the issues of guidance.In terms of evaluation, by analyzing this point of view, the basis of this theory can be considered to be the acceptance of the religious nature of all sciences; because according to this commentator, all sciences are involved in human happiness. Also, although in general, the principle of the view of this contemporary wise commentator is acceptable and can be proved, some of his reasons are not without weaknesses, and on the other hand, other narrative reasons can be presented in support of this extreme theory.Ayatollah Misbah also accepts the moderate view of the comprehensiveness of the Qur'an in the two areas of intrinsic comprehensiveness and comparative comprehensiveness. He does not consider all sciences to be involved in human happiness, and he has considered demarcation among sciences. Some sciences look after the happiness of man and some look after his worldly and material needs. The Qur'an seeks to satisfy the basic needs of man. The Holy Quran has answered all the needs for the happiness of mankind in this world and in the hereafter, sometimes in detail and sometimes in brief.Ayatollah Misbah is committed to this point of view considering the guidance role of the Qur'an and his arguments were within religion and based on verses and hadiths.This research, while explaining the principle of the view of these Quranic thinkers and evaluating it properly, has achieved the fact that although the principle of the view of these two contemporary wise commentators and thinkers is acceptable and can be proven, from another point of view, these views are faced with considerations and shortcomings, which are discussed in this essay.
Fatemeh Dastranj
Abstract
Considering the position and importance of ascension in the center of Islamic thought, various readings have been made of the verses related to this issue. The skepticism of the ascension by the Orientalists and also considering it as a dream by some Muslim scholars, doubles the necessity of analyzing ...
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Considering the position and importance of ascension in the center of Islamic thought, various readings have been made of the verses related to this issue. The skepticism of the ascension by the Orientalists and also considering it as a dream by some Muslim scholars, doubles the necessity of analyzing the interpretive opinions of foreign scholars on this issue. In this research, with a descriptive-analytical method, the interpretation opinions of the late Tabarsi, a Shia scholar, and Sheikh Younini, a Sunni scholar, were analyzed regarding the origin of the Ascension and Asra'a, the time, place and quality of the occurrence, the purpose and the miracle of the Ascension, and the issue of divine vision. The results of the research indicate that despite the differences between the Hanbali sect and the Shi'a religion, there is a lot of convergence between the views of Younini and Tabarsi regarding the Ascension and Esra. The most important thing they have in common is the belief in the occurrence of ascension in the waking state and its occurrence in a physical and spiritual form, which is compatible with the miracle of ascension. Although both of them have used rational and narrative reasons in presenting their opinions, they have differences in the type of sources used, how to deal with the issues and also the establishment of the reason. Sheikh Yunini emphasizes more on the quality of ascension, while the late Tabarsi, in addition to explaining the quality of ascension, also points to the purpose of ascension, which is seeing God's amazing proofs from the Prophet (PBUH).
hassan majidi
Abstract
Education at the age of childhood is like an imprint on the stone and is permanent, on the one hand, it is the only book that has been left untouched by the prophets for mankind, so it is a miracle that teaching it is more necessary than other books for children and teaching it in the best way. Logically ...
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Education at the age of childhood is like an imprint on the stone and is permanent, on the one hand, it is the only book that has been left untouched by the prophets for mankind, so it is a miracle that teaching it is more necessary than other books for children and teaching it in the best way. Logically and in a gentle, proportional and staggered way, it can have a lasting educational effect on his growth and upbringing. In view of this importance and in line with the special position of translation in the correct transmission of concepts, we tried to analyze the translation of the second elementary Quran teaching book in terms of the quality of the translation and its compatibility with this age group, using the critical method and technical analysis. Also, considering the role of images in conveying a message to a child, which is sometimes much more than the role of words and vocabulary, on the other hand, images are generally drawn according to the translation, so the compatibility of the images with the correct translation has been checked. The results of the survey show that the good verses were selected according to the needs of the audience and tried to translate them in accordance with the existing translations, although no specific translator was mentioned. It is expected that the source of these translations will be determined, while this type of translation does not correspond to the age group of the seven-year-old child, and needs to be refined, adapted and fluent, with the statement on the first page of the book, "Our dear child should feel the simplicity of learning the Qur'an” It does not correspond to the age group of an eight-year-old child, and it needs to be refined, adapted and softened.IntroductionThe name of the book is Teaching the Second Elementary Quran, 10th edition in the year 1400, and the author is Curriculum Management and Author: Educational Research and Planning Organization in 123 pages. It has a total of 14 lessons and the content of each lesson is to teach moral concepts based on the Quran and pronunciation and reading of words and verses.In this research, we seek to find out how the verses of the Qur'an are translated for a young and unfamiliar audience, and what are their advantages and disadvantages? It seems that looking at the sanctity of the Holy Quran and its translation, most of those who deal with these two categories prefer to use common translations. But since these translations are more general, in some cases they are not suitable for the needs of children, and they should be adjusted. We will find the answer to this question with a critical method, focusing on comparing and matching the current translations with other translations and the inference process.Research MethodsMany theories and ideas in the field of translation have been presented by experts, and in line with the special position of translation in the correct transfer of concepts, we tried to translate the book of teaching the second elementary Qur'an with a critical method and its compatibility with this. Let's check the age group.In examining the samples, the same style and method were revised. The noteworthy point is that for each verse, the translation of certain translators is important and significant. In some cases, anonymous translators have translated better than famous ones. Unfortunately, the translations are all the same and inappropriate for our audience. It is worth mentioning that in each of the verses, the translations of 20 translators and even more were studied and compared. Also, all the verses do not have pictures or at least they are not noticeable, so it is not mentioned in the title of the article.ResultsIn line with paying attention to the word of God and its basic role in ethics and behavior, as well as paying attention to the educational aspect of the Ministry of Education, more than in the past when the cornerstone of science in schools was founded by teaching the Qur'an, we should witness specialized attention and be methodical and intelligent to the Quran. In the second elementary book, it has been tried to be like this, but there are still some shortcomings, some of which are mentioned:In general, practical, suitable, and well-cut verses have been selected in this book, and translations have been provided as far as possible, but in some cases, the audience-centered, practical, and meaningfulness of the translations have been overlooked.One objection to the book is the adherence to the official tone in the translations of the verses; While children speak in their own tone most of the time and always, and in this sense, discontinuity and heterogeneity can be felt. This does not mean to generalize it throughout this book, but since the Qur'an has a prominent role in education and upbringing, it will be more effective and efficient to convey its concepts with the tone and speech of a seven-year-old child.Some translations are not exciting and motivating. It seems that if the book of the Quran does not teach any points, but it can plant the seed of love and love of the Quran in the existence of the child, it has conquered the peak of success in truth and correctness and brought the child to the source of pure knowledge.In order to be purposeful, it is necessary to write fluently so that it is as if a work has been created again and children do not realize that what they are reading is a translation. In this regard, it is effective to use the words and terms of everyday conversation, localization, audience-oriented, avoiding complicated words, asking for help from imagination and presenting a vivid picture of the concepts.In order to pay attention to the high position of the Qur'an in strengthening the intellectual and religious foundations of children, it is not enough to refer to the translations of great translators or leave this work to a specific person, but it requires a working group consisting of Arabic language experts, psychologists, knowledgeable about children's literature, etc., to provide an expressive, fluent and comprehensive translation that is appropriate and suitable for the age and understanding of the audience.
Zahra Movazebi; Ebrahim Ebrahimi
Abstract
What is the concept of "God" as an unknowable being and how to represent his relationship with other beings are among the issues that have been the focus of religious scholars with different approaches. It seems that cognitive semantics, since it pays attention to what and how a concept is, can lead ...
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What is the concept of "God" as an unknowable being and how to represent his relationship with other beings are among the issues that have been the focus of religious scholars with different approaches. It seems that cognitive semantics, since it pays attention to what and how a concept is, can lead the way in analyzing the conceptual structure of "God". The upcoming research aims to explain the concept of "God" by using cognitive metaphors in the domain of "ownership" in order to show the structure and representation of the concept of "God" in human perceptual memory within the framework of conceptual metaphor theory. For this purpose, metaphorical mappings related to the domain of ownership, which played a role in the representation of the abstract concept of God, are identified and extracted, and are classified based on the type of mapping between the domain of origin and destination. Finally, the results of the research are in the form of Likoff and Johnson's conceptual metaphor theory and in the framework of cognitive linguistics. The result of this research shows that metaphors have cognitive and communicative functions and have the ability to provide a clear and understandable format for difficult and intangible concepts. Among the other achievements of this research is the explanation and analysis of the conceptual structure of "God" in the language of the Qur'an with the cognitive model of a personal God, and in the form of a "relationship between one person and another person" with the fields of origin: father, king, patron, borrower, and buyer. These cognitive domains have an allegorical relationship with God's essence.Introduction: The concept of "God" as an incomprehensible being, and its relation with other entities, has been a topic of scholarly interest in the field of religion. Scholars have approached it from various perspectives, but cognitive semantics, which focuses on the nature and structure of a concept, can be helpful in analyzing the conceptual structure of "God" in the Quran. Literature Review: The present research can be examined in terms of subject and method. From a methodological perspective, research has been conducted in the field of conceptual metaphor in Quranic and Nahj al-Balagha studies to prevent the elongation of speech. We introduce some of these works: Andalibi (2006) in the article "Abd, a canonical metaphor in cognitive human" refers to the cultural role of the metaphor "human as a servant" and discusses the cognitive people's view of the relationship between servant and lord as a social institution. Qaemi-Nia (1388) in a research on the topic "The Role of Conceptual Metaphors in Religious Thought", has analyzed the cognitive position and effective role of metaphor in creating new ideas and directing religious thought, and has addressed the impact of metaphor on Islamic thought and worldview. Pourabrahim (1396) in the article "Humanization of Abstract Concepts in the Language of the Quran from a Cognitive Perspective", examines the humanization of abstract concepts in the Quran cognitively and shows that in the Quran, the tangible pattern of human and person is used as a metaphorical existential type to express abstract concepts. From the subject In relation to the analysis of the conceptual structure of God in religious texts, an Book by Vincent Brummer(1992) titled "Speaking of a Personal God: An Essay in Philosophical Theology" . The author in that God explains His relationship with humans in the form of a personal and legal relationship of "employer and employee" "love relationship" and explains this relationship based on conceptual models. Also article by Tavakol Nia (2018) titled "The Function of Conceptual Metaphors in Explaining the Concept of 'God' in Nahj al-Balagha. But so far, no research has been done to explain the conceptual structure of "God" in the Quran with the conceptual domain of "person" and in the form of the conceptual metaphor "God as a person".Methodology: In the present study, the concept of "God" has been elucidated using cognitive semantics approach and descriptive-analytical method by using cognitive metaphors in the domain of " Possission " and related conceptual models The objective is to demonstrate how the cognitive structure and representation of this concept of "God" can be explained within the framework of the theory of conceptual metaphor. In the process of forming this research, first, verses from the Quran that were related to the conceptual notions of ownership and had efficacy in conceptualizing the concept of God and perceptibility of the idea of Him are identified and extracted. In the next step, with consideration of the metaphorical linguistic expressions, corresponding conceptual models are determined. Then, the results of the investigations are analyzed within the framework of the conceptual metaphor theory of Lakoff and Johnson, and finally, based on the meanings of words and interpretations, the cognitive analysis of the relevant verses is presented.Conclusion:The results indicated that metaphors have both cognitive and communicative functions, making them a useful tool for providing clear and comprehensible structures for complex and abstract concepts. This is accomplished by systematically mapping the features of the source domain onto the target domain, enabling one conceptual domain to be understood in terms of another. Another valuable outcome of this study is that indicates that In the infrastructure of many Quranic metaphors and similes that address the concept of God and His relationship with humans, the conceptual metaphor "God as a person" is used, in which the conceptual metaphors of "God" are based on human and social relationships and His characteristics. Based on this in the language of the Quran, the concept of God and the perception of Him are modeled on the cognitive framework of a person-to-person relationship. This framework is based on relevant conceptual components associated with human emotions and experiences of relating to others, such as king, father, protector, buyer, and lender, as represented in the source domain and in the form of conceptual metaphors "God is a king", "God is a buyer", "God is a father" and "God is a protector " is understood. These cognitive domains share a figurative relationship with the essence of God. Moreover, by invoking the concept of God in the mind through conceptual metaphors, various tangible aspects of the concept of God become apparent, which would not be understood without using cognitive models or figurative language.
Seyed Mohammad Hassan Mo’meni
Abstract
Gabriel is the messenger of revelation. But did the realm of this mediation also include the teaching of the revelation, or was the order of teaching only directly from Allah Almighty to the Holy Prophet (PBUH)?! Shia and Sunni commentators have divided into two groups under the verse (عَلَّمَهُ ...
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Gabriel is the messenger of revelation. But did the realm of this mediation also include the teaching of the revelation, or was the order of teaching only directly from Allah Almighty to the Holy Prophet (PBUH)?! Shia and Sunni commentators have divided into two groups under the verse (عَلَّمَهُ شَدِیدُ الْقُوى) Al-Najm/5. But all the authors of the Shia narrative interpretations have considered (شَدِیدُ الْقُوى) to be a description of Allah Almighty and have not accepted Gabriel's teaching role. Many of those who have accepted the importance of Gabriel's teaching towards the Holy Prophet have indulged in interpretation, have distanced the teaching from its truth, and have assumed with meanings such as indoctrination and mediation in the revelation that mediation is only in conveying a message, not its teaching. This research, with the method of library study and comparative review of commentators' opinions and paying attention to rational thinking in verses and traditions, has documented the theory of Shia narrative interpretations for five reasons, answers all the related problems, and distorts the theory of the teaching dignity of Gabriel (PBUH) in relation to the Holy Prophet (PBUH) in five ways.IntroductionGabriel is the angel who carries and brings the messenger of revelation.But does the realm of this mediation also include the dignity of revelation teaching or was the order of teaching only directly from Allah Almighty to the Holy Prophet?!The theory of Shia narrative interpretations that considered (Shadeedu al-Qawy=شدید القوى) in the fifth verse (Al-Najm) to be a description of Allah Ta'ala is documented for five reasons. The first reason is the principle of application in the verses (Al-Rahman)/2, (Al-Nasa)/113, (Al-Hajr)/9, (Al-Qayama)/16 and 17, and (Al-Ali)/6 is strong evidence for this theory, because, except for mediation in the transmission of revelation, the dignity of teaching is not restricted. The second reason is the narration of Ali Ibn Ibrahim from the Shiites and the narration of Hassan from the Sunnis. The third reason is the problems that arise in the theory of Gabriel's educational dignity in relation to the Holy Prophet; problems such as the necessity of preferring Gabriel over the Holy Prophet, the necessity of preferring the favorite over the best, and the denial of many authentic traditions of the virtue of the Prophet's teaching over all the angels, which distorts this theory. The fourth reason is the need for interpretations that many owners of the theory of educational dignity have inevitably given in to. Avoiding these interpretations is only possible by avoiding the theory of educational dignity.The fifth reason is the argument of the best explanation, which is explained in detail in the text of the article.This article has answered all the problems that can be found in the theory of Shia narrative interpretations, and in addition, the theory of Gabriel's educational dignity in relation to the Holy Prophet is distorted in five ways.Many of those who have accepted the dignity of Gabriel's teaching towards the Holy Prophet have indulged in interpretation and they have distanced teaching from its truth and have assumed meanings such as indoctrination and mediation in revelation that mediation is only in conveying a message, not teaching it.background researchThe Shia and Sunni commentators are divided into two groups under the verse (Al-Najm/5).A group of them has given the importance of the teaching of revelation and the Holy Quran to Gabriel and the angel of revelation and has considered him as the teaching position of the Holy Prophet, but all the masters of Shia narrative interpretations (Shadeed al-Qawy شدید القوى=) have considered the description of Allah Ta'ala (Great God), and have not accepted the teaching role of Gabriel.Some of the Sunnis, like Qurtubi, based on the narration of "Hassan" (Shadeedu al-Qawy شدید القوى=) in the fifth verse of the star, considered the description of Allah Ta'ala (Great God), and in fact, they have not considered the position of education mentioned in this blessing as a proof of Gabriel's educational status in relation to the Holy Prophet.Matridi has reduced the role of teaching in this blessing to just mediation in hearing the revelation, which does not indicate the truth of teaching."Fakhr Razi" is also clear about the teaching dignity of Gabriel, but his words are not without anxiety, because in a part of his speech, he has defined the role of education almost as "matridi" as mere indoctrination, not the truth of education.The author of "Majjam al-Bayan" also applied Faraz (Shadeedu al-Qawy شدید القوى=) to Gabriel, but he summarized the truth of this teaching in communicating it as a revelation (Etyan Al,Vah.i).It is clear that this meaning does not indicate the identity of education, which includes the virtue of knowledge and the superiority of the teacher over the learner and the superiority of the teacher's dignity.Research MethodologyThis research has investigated this issue with the method of library study and comparative analysis of commentators' opinions and intellectual consideration in verses and traditions and has explored the educational dignity of Gabriel under the fifth verse (Al-Najm).ConclusionThe interpretative opinions of Shia can be divided into two parts influenced by the opinions and interpretative atmosphere of the Sunnis and the part based on the religious-rational teachings of Atrat.In this regard, all Shia narrative interpretations, as well as some other Imamiyya interpretations, have not accepted the teaching status of Gabriel over the Holy Prophet. Of course, the narrative interpretations of the Imamiyyah have basically considered (the intensity of the power) to be the description of Allah. Some other interpretations, such as Majmaal al-Bayan, although they consider the fifth verse (Al-Najm) to be about Gabriel, he has reduced the dignity of teaching to the mere mediation of revelation and it can be said that he has avoided such problems on the theory of the teaching dignity of Gabriel.
Zeinab Azadbakhti; khalil parvini
Abstract
Throughout history, especially in the present age, the material and physical needs of man have been more supported and, on the contrary, his spiritual needs, which are the most important aspect, have been neglected and forgotten. If a person neglects the spiritual dimension of his existence and forgets ...
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Throughout history, especially in the present age, the material and physical needs of man have been more supported and, on the contrary, his spiritual needs, which are the most important aspect, have been neglected and forgotten. If a person neglects the spiritual dimension of his existence and forgets his existential truth and originality, he has suffered from spiritual poverty. Knowing the issue of spiritual poverty and being aware of its causes causes a person to seriously confront it and its shortcomings in this important matter, in addition to threatening the human body, also threatens his soul and psyche. Endangers. For this purpose, the present article, using a descriptive-analytical method and relying on verse 19 of Surah Al-Hashr, while explaining the components of spiritual poverty, has dealt with its most important causes. Research findings indicate that The most important components of spiritual poverty are: self-discovery, godlessness, rationalism and practical ignorance and the causes of spiritual poverty are: negligence, wonder and selfishness, dependence on the world, unhealthy environment and the devil.
kayvan ehsani; Fatemeh Ahmadi
Abstract
One of the most important approaches to the evaluation of hadith is the dating of hadith, which has received the attention of western scholars in contemporary hadith research. The current research also focuses on the document - text of the proposition "I came to slaughter". And it seeks to evaluate these ...
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One of the most important approaches to the evaluation of hadith is the dating of hadith, which has received the attention of western scholars in contemporary hadith research. The current research also focuses on the document - text of the proposition "I came to slaughter". And it seeks to evaluate these questions, which period does the drawing of documentary network and narrative analysis show and what meaning does it confirm? It should be noted that this article has reached the approach using the descriptive- analytical method that the drawing of the document and the text of the narrative based on narrative and oral documentation all indicate the weakness of the narrative and its excessive expansion in the age of conquests. The single document of narration in Shia sources and its narration in the writings of "Rawandi" and "Tabarsi" are among the most important results of the combined analysis of narration.
mohammad sharifi; hasan yaghobi
Abstract
یکی از مهمترین مباحث انسانشناسی و اخلاق، مسئلهی "خشونت" است. زیرا، از یکطرف دشمنان دین همواره سعی در معرفی چهرهای خشن و ناخوشایند از دین و پیشوایان آن داشته و از ...
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یکی از مهمترین مباحث انسانشناسی و اخلاق، مسئلهی "خشونت" است. زیرا، از یکطرف دشمنان دین همواره سعی در معرفی چهرهای خشن و ناخوشایند از دین و پیشوایان آن داشته و از طرفی، در تعالیم دینی، گاه انسان حق إعمال خشونت را ندارد و گاهی هم، باید ابراز خشم و خشونت کند. این رویکَرد دوگانهی دین و آموزههای اسلامی به مبحث خشونت و ترسیم چهرهای خشن از دین توسط مخالفان و اسلامستیزان در سالهای اخیر، نویسندگان مقاله را بر آن داشت تا به بررسی مبحث خشونت در نهجالبلاغه بپردازند. پژوهش حاضر، به هدف بررسی معنا و مفهوم خشونت در کلام امام علی(ع) با تأکید بر گسترهی معنایی آن در نهجالبلاغه، با روش توصیفی-تحلیلی سامان پذیرفته و به این نتایج دست یافت که أولاً؛ خشونت با واژگانی چون؛ خُرق، سُخط، شِدَّة، عُنف، غَضَب، غِلظَة، غیظ، قَسوة و مِراء، ارتباط و ترادف معنایی آشکار دارد و ثانیاً؛ میتوان با شناخت هرچه دقیقتر و کاملتر آن، ضمن رفع اتهامِ خشونتگرایی از دین اسلام، کاربردها و کارکردهای درست آن را در ساحت جامعهی دینی و انسانی به نظاره نشست.
mohammad hadi ghahari kermani
Abstract
The Quran is an ever-flowing spring in the bed of time, whose thirst for truth and guidance has been quenched by its clarity, and it is still flowing and eternal in the passage of time. One of the most important secrets of the Qur'an's immortality is the adaptation and spreading of the contents of the ...
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The Quran is an ever-flowing spring in the bed of time, whose thirst for truth and guidance has been quenched by its clarity, and it is still flowing and eternal in the passage of time. One of the most important secrets of the Qur'an's immortality is the adaptation and spreading of the contents of the verses to new examples in the passage of time. This action is referred to as "Jerry's rule" or "Jerry's and matching rule". Ayatollah Marafet believes that the current rule is different from the interpretation of the verse; Therefore, it is important and necessary to review and criticize this view based on traditions. Therefore, in this research, with descriptive-analytical method, we are trying to find the answer to this question, is the theory of Ayatollah Marafet based on the negation of the interpretation of Jari's rule consistent with the hadiths? In this regard, first his point of view is presented and then using the traditions in which the interpretation of the Qur'an is described in examples that are beyond the reason and subject of the revelation of the verses, as well as the traditions in which the rule of Jari is used and it is specified that this practice, His claim was criticized and proved that implementation is one of the types of interpretation of the Qur'an.
maryam saderi; mahmood Tabatabai; 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.
forough parsa
Abstract
The Holy Quran, as the foundation and source of all scientific and cultural endeavors of Muslims throughout history, has always been of paramount importance. Extensive efforts have been made to understand and interpret this heavenly book. Muslim interpreters from earlier centuries to the present have ...
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The Holy Quran, as the foundation and source of all scientific and cultural endeavors of Muslims throughout history, has always been of paramount importance. Extensive efforts have been made to understand and interpret this heavenly book. Muslim interpreters from earlier centuries to the present have consistently sought to comprehend the meanings of divine verses, revealing the intention and purpose of the Almighty, without necessarily equating their interpretive insights with the absolute meaning of the verses. In contrast, modern hermeneutical theories, both philosophical hermeneutics and structuralist/deconstructive approaches, have attributed considerable credibility to the role of the reader as the audience and receiver of the text, diminishing the significance of the author's intention and the absolute meaning of the verses (cf. Nietzsche, 2008: throughout the book). Some scholars, acknowledging the importance of the divine intention in the tradition of Quranic interpretation and dismissing the author's position in modern hermeneutics, have raised the issue of a widespread confrontation between contemporary interpretive theories and the prevailing view among Muslim interpreters (Vaezi, 2014, p. 54). This article precisely articulates this distinction, asserting that a detailed examination of perspectives and elucidation of the theoretical components of the studied theories do not necessarily reveal a broad confrontation between them.
m0hammad ebrahimirad
Abstract
AbstractOne of the important issues that has been the topic for argumentation among Islamic scientists is the existence of a world known as Zar world. The important reasons for the approval of Zar world is based on Versus of 172 and 173 in Aaraf chapter and various traditions that are cited in traditional ...
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AbstractOne of the important issues that has been the topic for argumentation among Islamic scientists is the existence of a world known as Zar world. The important reasons for the approval of Zar world is based on Versus of 172 and 173 in Aaraf chapter and various traditions that are cited in traditional books of Shia. Based on this verse and the relevant traditions, aloha has created human beings in material world before creating them in this world and all human beings in that world has surrendered to his divinity and recognized Allah. So Allah has given the ultimatum to all human beings. Some Islamic scientists denied the existence of this world buy questioning the reliability of the traditions related to Zar world or they have denied there relevance of these traditions to this world. This study has investigated the Zar world traditions descriptively and analytically based on library resources. The researcher has tried to prove first, that the important part of relevant traditions to Zar world are reliable and secondly. the indication and relevance of it is traditions on the existence of Zar world is not deniable.
