Abbas Ashrafi; Narjes JamalOmidi
Abstract
Religious innovation is a legal precedent to be added or reduced without any documentation from the Quran or tradition. God endowed people with a perfect religion leaving no way for addition or subtraction in it and said “pure religion is Only for God, and it is the only acceptable religion for ...
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Religious innovation is a legal precedent to be added or reduced without any documentation from the Quran or tradition. God endowed people with a perfect religion leaving no way for addition or subtraction in it and said “pure religion is Only for God, and it is the only acceptable religion for Him" (Zomar / 3). However, there have been always people who consciously or unconsciously attributed some irrelevant issues to it, and such irrelevant issues led to the religious innovations. This article examines the semantics of innovation in all aspects of innovation such as the emergence of innovation and examples of innovation by using thematic interpretation and qualitative content analysis. Indeed, innovation is comprised of three things: 1. The manipulation of religious matters including the Principles and Parameters by addition and subtraction, 2. promoting it among the people, and 3. The absence of specific or general religious reasons for the innovation. It is clear from this statement that any activity in which these three elements are present can be regarded as innovation, and it is not innovation at all in the absence of one or all of these elements.The first step for dealing with innovations is to inform the truth of religion to the public. The second step is to avoid blind imitation. And the third step refers to extricate yourself from heretics. Establishment of a system to promote virtue and prevent vice will help prevent innovation from promotion and implementation in the society.
Mohammad Ali Tajari; Fatemeh Zeinodini; Seyed Mohsen Khalili Nejhad
mehdi dashti; mansureh taghvai
Volume 2, Issue 5 , September 2011, , Pages 137-162
Abstract
Many researchers throughout history, especially Sufi Shaykhs have proposed differing definitions for mysticism and Sufism; the first definition is given by Kerkhi (d. 815). Nicolson has provided 78 definitions for the emergence and development of Sufism and these definitions are taken from three books ...
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Many researchers throughout history, especially Sufi Shaykhs have proposed differing definitions for mysticism and Sufism; the first definition is given by Kerkhi (d. 815). Nicolson has provided 78 definitions for the emergence and development of Sufism and these definitions are taken from three books (Tazkerah al-Oliyā, Resāleh Qoshayrieh and Nafahāt al-Ons) and none is comprehensive enough. It seems that the definition offered by Shafi’i Kadkani is more complete. According to his definition, Sufism is the result of an artistic approach to religion. In the present paper, after explicating “artistic approach” and “artistic explanation”, to provide some examples of Kadkani’s definition, we investigate some of the Quranic verses and traditions which are approached artistically in Tamhidāt of ‘Eyn al-Qozāt Hamedāni (d. 1130) in order to find out what ‘Eyn al-Qozāt has done when using Quranic verses and the narrations of the immaculate Imams (PBUT), artistic approach or artistic explanation?
nasrin teimuri
Abstract
One of the aspects of distinguishing the Qur'anic style from literary and poetry is Verbal collections based on syntactic-semantic relations are in harmony with the context of the verses. However, the Qur'anic collections are made of the same common Arabic words and syntax. But not all agree with the ...
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One of the aspects of distinguishing the Qur'anic style from literary and poetry is Verbal collections based on syntactic-semantic relations are in harmony with the context of the verses. However, the Qur'anic collections are made of the same common Arabic words and syntax. But not all agree with the Arabic language, So that no word has the power to replace or combine its vocabulary. The purpose and necessity of the research is to investigate the semantics and the cause of the lexical syntax in the context. Research Default; The Quranic Verbal Consistency of the Tangible and Unusual aims at focusing on the doctrinal principles and understanding of rational and abstract concepts. By examining some lexical collections, the two groups were identified in the present and nominal groups,These compounds were found to evoke mental-spiritual concepts in a tangible and intuitive way, consistent with their inner context and situational context to prove the meaning and manifestation of one's inner and outer states.
Ebrahim Eghbal; Emad Sadeghi; Abouzar Khierandish
Abstract
Motaffefin is the Quranic surah that scientists and commentators have different ideas about the time of the revelation and about being Meccan or Medinian. In this case, the difference caused by the contents of chapters and descending order of traditions. More reports indicate descending order of the ...
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Motaffefin is the Quranic surah that scientists and commentators have different ideas about the time of the revelation and about being Meccan or Medinian. In this case, the difference caused by the contents of chapters and descending order of traditions. More reports indicate descending order of the surah as Mecca. The famous commentators regard it as Meccan; however, some narrations of Revelation indicate the surah as being Medinian which is open to debate. To take features and traits of the surah in terms of being Meccan and Medinian,being Meccan of the surah deems more possible. However, in this study by collecting various narratives and sayings and then analyzing and criticizing them, more evidence was collected in favor of regarding the surah as Meccan. In addition, the researchers endeavored to find the exact date of its revelation. According to the evidence and arguments in the present discussion, it has been concluded that this chapter came into existence in the final year of mission before the migration of the Prophet, as the last surah after Ankabut surah. The study also makes the benefits of considering this surah as Meccan clear in which it makes the readers familiar with the audience of the surah; either unbelievers and idolaters of Mecca or Medina’s Muslims. This in turn will be really effective in our understanding of the verses and distinguishing between the friend and foe.
Abdolbaset Arab Yousofabadi; - -; - -
Abstract
Any text can play a significant role in reproduction of its specific ideology provided that it can gain access to those discourses that make social actors involved in hegemony. Van Leeuwen’s (2008) discourse-oriented theory is one of the approaches to discourse analysis that aims at unraveling ...
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Any text can play a significant role in reproduction of its specific ideology provided that it can gain access to those discourses that make social actors involved in hegemony. Van Leeuwen’s (2008) discourse-oriented theory is one of the approaches to discourse analysis that aims at unraveling the hidden layers of language in written and oral texts by drawing on socio-semantic factors and with a focus on social actors. This approach to discourse analysis can have a special position is Quranic studies since discoursal structures of Quran and their mysterious features indicate that the hidden ideology behind them are more or less the same. Drawing on analytical-descriptive method, and Van Leeuwen’s (2008) discourse-oriented model, the present study aims at examining the discourse of Al-Jinn (English equivalent of “Goblin”) Sureh. This Sureh was selected because it involves various social actors and speech acts by narrating a group of Goblins. The results of the study indicated that discoursal elements related to candidness in comparison to those of secrecy were more frequent (with the frequencies of 172 and 24 respectively). This finding suggests that using a stylish creativity and innovation, this Sureh has attempted to familiarize the audience with persons, groups, places, and times in which the social actors have an active role. Besides, specificity of allusion type (with the frequency of 63), role specificity method (with frequency of 60), and nature specificity (with the frequency of 49) had the highest representations among the social actors’ statements and remarks.
mohamad mehdi babapor; abdolmahdi feizi
Abstract
Civilization categories with a Quranic and theological approach, contrary to what they think progress depends on secular civilization, it has many civilizational components and descriptions. The implementation of modern Islamic civilization doubles the necessity of explaining and presenting its components. ...
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Civilization categories with a Quranic and theological approach, contrary to what they think progress depends on secular civilization, it has many civilizational components and descriptions. The implementation of modern Islamic civilization doubles the necessity of explaining and presenting its components. This article investigates the civilizational factor of geography with a descriptive-analytical method, and author-centered hermeneutics, and tries to explain its civilizational functions in the eyes of Islam, emphasizing the verses of Surah Saba. Among the results obtained is that God, in the form of stories, pays attention to geography in two parts, human and natural, and the type and manner of interaction with it are affected by the belief attitude such as faith and monotheism, gratitude and righteous deeds. Therefore, Islam has introduced geography as one of the effective components in the Islamic civilization of the society and has explained the solution and effective methods of it
Hossein Hassanzadeh
Abstract
Slandering God is attributing something unjustly or without knowledge to God Almighty or describing Him to things that do not exist in Him. The purpose of this research is to discover the semantic system of defamation of God in the Holy Quran with the ontology method, which is a method of information ...
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Slandering God is attributing something unjustly or without knowledge to God Almighty or describing Him to things that do not exist in Him. The purpose of this research is to discover the semantic system of defamation of God in the Holy Quran with the ontology method, which is a method of information science and epistemology to manage information in a scientific field. The question is, how can ontology help us in discovering the semantic geometry of slandering God in the Qur'an? It is obvious that the existence of a precise, objective and transparent map in every scientific field and research topic can be a road map for researchers and make the production of thought in that field smoother. In order to achieve this purpose and with the analytical descriptive method, after defining the concept of ontology and defamation, it has been tried to extract concepts that are related to "defamation of God" in the Qur'an and commentaries, and with the ontological method, the type of communication They should be discovered and classified. The finding of the research is that several concepts are semantically related to "defamation of God"; These concepts include: guidance, growth, misguidance, harm, mercy, forgiveness, charity, distortion of religion, polytheism, disbelief, idolatry, solitude, divine curse, divine wrath, cruelty, divine punishment, happiness, misery, salvation and security
Nosrat Nilsaz; Ali Hajikhani; Saeid Jalilian
Abstract
One of the main principles in interpretation of the Quran is language of the Quran. Each interpreter pays attention to it during the interpretation inevitably. One common perspective in the language of the Quran is its widespread use with a long history. Allama Tabatabai in his first commentary which ...
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One of the main principles in interpretation of the Quran is language of the Quran. Each interpreter pays attention to it during the interpretation inevitably. One common perspective in the language of the Quran is its widespread use with a long history. Allama Tabatabai in his first commentary which entitled “al-Bayan Fi al-Movafeghate Bain al-Hadithe va al-Quran” took the language of the Quran into account. The writer of this article investigate to the widespread use of the language of the Quran and semantics of Quranic concepts such as guidance and deviation, Mention, and other conceptualizations from Allama Tabatabai’s perspective. In so doing, first, the issue of the widespread use of the Quranic language was investigated in the interpretation of al-Bayan; then, the Quranic conceptualizations which are closely related to the language of the Quran have been studied. Finally, Allama Tabatabai believed that although the Quran used many common Arabic expressions and words, it has applied them uniquely. Also, versus of the Quran have different levels of meanings.
ramin moharami; khodabakhsh asadollahi; Shokrollah Poorkhas; Payam Foroghi Raad
Abstract
Spiritual intelligence refers to spirituality applications to answer the fundamental questions of ontology which is subjective and based on religious beliefs and plays an essential role in providing targeted mental health and life. Although researches in the field of spiritual intelligence have been ...
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Spiritual intelligence refers to spirituality applications to answer the fundamental questions of ontology which is subjective and based on religious beliefs and plays an essential role in providing targeted mental health and life. Although researches in the field of spiritual intelligence have been of great interest to adult age groups, this type of intelligence can be institutionalized according to the Quranic teachings in children. One of the ways to do this is to use poetry. In this research, using a descriptive-analytical method and library resources, the spiritual intelligence of children was studied based on poetry and based on the Quranic teachings. For this purpose, spiritual intelligence components have been analyzed in children’s poetry, and their functions have been studied citing the Quranic verses. The use of spiritual intelligence in children’s poetry causes the moral virtues to be institutionalized in children, and help to understand God and life, and also to patient in adversity by the belief in God. Spiritual Intelligence components in poetry for children is in accordance with the teachings of the Quran and has educational functions. This result of divine revelation for growing children and transcending his soul is to flourish in understanding the capabilities and capacities of the events.
mohsen habibi; Alireza Ghadrdan; Ahmad Shahrabi Farahani
Abstract
Since the literal (basic) meaning of the article "Ha Fa Za" (ح ف ظ) stands in opposition to the meaning of "N S I" (ن س ی), It is used in a position that due to commitment and a little neglect and complete loyalty of the mind in the process of storing concepts, an entity is not abandoned and as ...
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Since the literal (basic) meaning of the article "Ha Fa Za" (ح ف ظ) stands in opposition to the meaning of "N S I" (ن س ی), It is used in a position that due to commitment and a little neglect and complete loyalty of the mind in the process of storing concepts, an entity is not abandoned and as a result remains healthy and does not perish. Also, the difference between this root and other roots that are similar to the substance "Ha fa za" in terms of meaning is that this substance does not express the cause of non-destruction, that is, a special state in the process itself. It does not contain and the place of protection must be collectable and maintainable, finite and limitable. Also, in this material, time and its continuity are not considered. Therefore, considering the gradualness in the meaning of the verb "descending" in the ninth verse of Surah Hajar and the fact that "Al-Dhikr" has a gradual descent, because the word "Al-Hafizun", on the one hand, implies a place of finite and collected research and On the other hand, time and continuity are not considered in it, and there is no attention to time in it, it implies the meaning of proof and stability of protection. In other words, by only using the literal meaning of Hafez for protection, it does not move with the gradual movement of Mahfouz (Al-Dhikr) over time. It means that God protects the entire Holy Quran at all times.
mahmud ebrahimi varkiani
Abstract
There are differing views among Muslims on leadership and caliphate after the holy Prophet and different sects of Islam are oriented towards one of these two (either caliphate or leadership). This paper seeks to identify the most significant factors leading to the generation of the idea of caliphate ...
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There are differing views among Muslims on leadership and caliphate after the holy Prophet and different sects of Islam are oriented towards one of these two (either caliphate or leadership). This paper seeks to identify the most significant factors leading to the generation of the idea of caliphate in the mind of the people of Sunna, especially in Ghazali's views. To this aim, we hypothesized that the most important reason of the promotion of such idea is the attention to the realities of the political life ofthe early Islam and reference to the lifestyle of the caliphs, and then we tested this hypothesis. The people of Sunna, particularly Ghazali, have always been concerned with caliphate and have regarded it as a phenomenon taking place with the advent of Islam;they match their views with the idea of caliphateand specially with the conduct of the companions of the Prophet and assume the same duties and rights for caliphs as areassigned toand granted Imams. As a result, the people of Sunnabase their views onwhat actually happened in reality and so we may call them justifiers; the point deserving attention is that from their perspective, practice comes before theory and instead of relying on a prioritheories, they draw ona posterioriones.
Hasanali Razi; Nahid Mashaee; Fahime shariati; Hamidreza Aghamohammadian
Abstract
Failure, hardship, and misery are the inevitable necessities of the world; The promise of God Almighty on the endurance of human suffering and the uninterrupted continuation of divine trials and afflictions in the world is proof of this claim. Undoubtedly, the Holy Qur'an has comprehensive versions to ...
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Failure, hardship, and misery are the inevitable necessities of the world; The promise of God Almighty on the endurance of human suffering and the uninterrupted continuation of divine trials and afflictions in the world is proof of this claim. Undoubtedly, the Holy Qur'an has comprehensive versions to face these problems healthily and efficiently. Studies that have recently addressed this issue from a psychological perspective have emphasized a fundamental characteristic called "self-compassion" or "self-compassion" and considered it as the basis of many individual skills, self-esteem, happiness, and so on. This research has followed the components of self-compassion is one of the critical periods of the Islamic Ummah in the era of the presence of the Holy Prophet (PBUH) ie the battle of Uhud and has achieved the content expansion of this virtue based on the Qur'an. In the category of kindness to oneself; To the concepts of criticizing and denying the reproachers, emphasizing the existence of a kind and consoling resource; In the category of common humanity; The generality of the law of death and the historical repetition of calamity for believers and in relation to mindfulness; Analysis of the contexts of failure, motivation to overcome failure, providing solutions and gaining from failure and specifying the consequences of wrong choices, are the most important content concepts of the verses of Uhud War.
kavous roohi; seyed aboozar Najibi
Abstract
The current article evaluates the visualisation of angels using library research method in compiling the facts and analytical approach in analysis . Based on the research ,the following results have been obtained: 1-Visualisation can be defined as:emergence of a creature in a form that is different ...
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The current article evaluates the visualisation of angels using library research method in compiling the facts and analytical approach in analysis . Based on the research ,the following results have been obtained: 1-Visualisation can be defined as:emergence of a creature in a form that is different from its real concerte form ,in the eyes of another creature. Abstract Logic-oriented angles can be visualized in three forms (in abstract detached world,in abstract connected world,in concrete world representing a material entity). Visualisation of unreal abstract angles is in three forms (imagined, visualisation of material entity by angle in material world, visualisation in abstract detached world in imagined form).Angles of concrete world can be visualised in different forms, in sinful and innocent bodies visualisation in abstract detached world in imagined form).Angles of concrete world can be visualised in different forms, in sinful and innocent bodies
masoud rastandeh; seyyed hamid hoseini; abolghasem yaghoobi
Abstract
Every sad thing we see is a trail of rush and acceleration. In the present age, which is the age of information and speed, mankind has been in a hurry today, and this has brought stress and anxiety into the lives of humans.The hurry in the ethics of science means that humans make comments, judgments, ...
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Every sad thing we see is a trail of rush and acceleration. In the present age, which is the age of information and speed, mankind has been in a hurry today, and this has brought stress and anxiety into the lives of humans.The hurry in the ethics of science means that humans make comments, judgments, or do things before providing the necessary preconditions for doing something, which is not the result of failure or incomplete performance. Just as the fruit is arranged before it arrives.Of course, the haste and acceleration has a positive and beneficial dimension, which is confirmed and emphasized by the Holy Qur'an and interpreted quickly. The speed at which good and good things happen, such as marriage, the speed and speed to pay the salary of a creditor, and to make a prayer and to reconcile believers ...But in some cases, the haste and acceleration is a disgraceful thing that is considered psychological as a mental disorder in psychology, such as the haste and acceleration in blaming others, rushing and accelerating punishment and punishment, and verifying the mouthpiece ...The present study tries to provide moral and psychological strategies for the treatment of this psychiatric disorder in five cognitive, visual, auditory, speech and behavioral dimensions while comparing the quantitative and quantitative analysis of Qur'anic verses about rushing and acceleration. Then, the model's profile Concept of the Qur'anic strategy for the treatment of rush and acceleration. If God wills
Zahra Jalili
Abstract
Criticizing texts based on structuralist theory is something that has recently become popular in scientific circles, and according to it, from the smallest audio and musical signs to the biggest, which are words and how they are put together, is effective in meaning. On this basis, there is a significant ...
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Criticizing texts based on structuralist theory is something that has recently become popular in scientific circles, and according to it, from the smallest audio and musical signs to the biggest, which are words and how they are put together, is effective in meaning. On this basis, there is a significant coherence between form and meaning. Undoubtedly, the application of such theories about the Qur'an, which is a highly literary text, makes its long concepts more and more clear. Dealing with the Holy Qur'an and its semantic field is something that has a long history and religious scholars and linguists have dealt with it since the beginning of the revelation until today, by creating various sciences and writing various books such as Rhetoric, Erabs, Qur'an Vocabulary.
In the beginning, Quranic studies had an interpretive approach, and it has continued until today, and the existing mystical, jurisprudential, literary, and theological interpretations confirm it. With the emergence of new linguistic theories, which include cognitive linguistics and structural analysis, a new chapter in Quranic studies began and the coherence and harmony of Quranic verses became more apparent. With the emergence of new linguistic theories, which include cognitive linguistics and structural analysis, a new chapter in Quranic studies began and the coherence and harmony of Quranic verses became more apparent. Because structural criticism is one of the critical methods of literary texts, by means of which, with the benefit of rules and principles, the relationship between audio, musical, and lexical signs, and syntactic and rhetorical points of words can be explored. Surah Nazeat is an example of chapter 30 for the news of the truth of the hereafter, and it brings the hereafter to the heart of mankind with its fear and concentration of events and its seriousness and originality in divine destiny and in the way of informing about that great truth, the style and context of the Surah plays various musical songs on the depths of being and creates various emotions around that great truth. This article tries to show as much as possible the existing order in Surah Nazeat according to the structuralist theory, at different sound, lexical, syntactic, and rhetorical levels. With this aim, the question is, in what language structure is the text of Surah Nazeat expressed and in what structure are the concepts derived from it presented? The research method is a descriptive-analytical method. At first, the structuralist theory is explained, and then the different parts of the Surah are explained according to this theory, and finally, the research results are presented. The findings indicate that the elements of the linguistic structure of Surah Nazeat are in the direction of complete coherence with regard to the subject of the Surah, that is, the truth of the Hereafter and its terrifying events. The initial short and shocking passages are consistent with the induction of fear and dread of the Day of Resurrection and the long and gentle sections at the end are in harmony with its constructive content, that is, the end of the believer and the unbeliever. The middle structure of the verses is sometimes with a short section and sometimes with a longer section, which is in complete harmony with the content of the verses. The final sections of the verses "A" and "Ha" are also completely consistent with the prevailing atmosphere of the verses and have increased the fear of the great events of the hereafter and have doubled the meanings of the verses and their impact. This harmony and order has been seen in other levels of speech, such as the phonetic, lexical, syntactic and rhetorical levels, and has doubled the effect of the verses. Using verbal and spiritual arrays, such as contrasting words and synonyms of verbs and complete and incomplete puns, and observing the rhetorical points in the Surah, such as removing the answer to oath, contrasting words, The use of negative interrogatives, interpretive sentences, nominal and actual sentences, present participle verbs, adverbs of description and present tense, the use of the letters "enna" and "ennama" have also added to the impact of the text and intensified its meaning. And all of them are in the service of the topic of the Surah, that is, the truth of the hereafter and its extensive events. In other words, the elements in this surah at different phonetic, lexical, syntactic, and rhetorical levels, in the form of a general structure and an interconnected collection, serve the truth of the hereafter and its terrifying events. And between the beginning and the end of the surah, there is also a thematic proportionality because the surah begins with the angels of taking soul and ends with the Resurrection
Quran and Quranic teachings
Hossein Rafiee; mohamad mohamad laski; mohsen habibi; Ahmad Shahrabi Farahani
Abstract
Introduction The translators and commentators have mentioned the four meanings of “anna” and its place in verse 39 of Zoukhrof surah. Among these, two possibilities are mentioned in the description of the literature. In the first possibility, the “anna” is in the infinitive format ...
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Introduction The translators and commentators have mentioned the four meanings of “anna” and its place in verse 39 of Zoukhrof surah. Among these, two possibilities are mentioned in the description of the literature. In the first possibility, the “anna” is in the infinitive format so the final phrase of the verse becomes the “subject” of “Lan Yanf’akom”. The explanation is taken from “ez” or from the general meaning of the verse. Some of the translators, and commentators have explained this verse based on this possibility. In the second possibility the “anna” is in infinitive form too, but the final phrase is in an explanatory role (Mafoul-lah). The “subject” is a pronoun in this case. Some of the commentators analyzed the verse on this possibility.Some of the translators, and commentators said two different possibilities that the linguists did not said those two. So in the third possibility, the “anna” is non-infinitive and the final phrase has “consequence” meaning. In the last possibility, both “anna” and “ez” in “explanation” meaning. They explain the final phrase in a non-infinitive format.To choose a criterion composition, the possibilities have been explored. At first, these possibilities were described based on literature books, Quran translations, and interpretations. After that, the reasons were explained and reviewed. Finally, we evaluated among the possibilities.Research Question(s)Main question: What is the translation and composition of the criteria in verse 39 of Zoukhrof surah with emphasis on “anna” and “explanation” meaning?Sub-questions:What is the position of “anna” in Arabic literature based on the literary analysis of verse 39 of Zoukhrof surah?How is the reflection of the concept of “explanation” in the Persian translation based on literary study about “anna”?What is the difference between translators, and commentators in literary analysis of verse 39 in Zoukhrof surah?What is the main reason for the disagreement between explainers based on literary and interpretive evidence?How is the composition and translation of the criteria based on the analysis of evidence and the relationship of this verse to others?2. Literature Review Many books and articles have been written in the study of “explanation meaning”. Among them is “The Method of Explanation and its Ways in Holy Quran” book by Mr. Yunus Abdolmarzok al-Janabi. He defined “explanation” in Arabic and its formats in the Quran. But he did not discuss the translation of “explanation”. The second is the “Explanation in Jar letters meanings” article, It was written by Seyyed Mohammad ibn-e Rasoul and Somayeh Najaf Abadi. They discussed the translation of explanation letters that influence choosing the correct translation of verse 39 of Zoukhrof surah. The third is “The role of context in the explanatory and emphatic meaning of this and its effect on endowment and initiation” article, It was written by A’zam Parcham and Fatimah Zamani; this article was used in the “explanation” definition, the differences between “anna” and “enna” in delivering “explanation meaning and Persian translation, the effect of choosing each meanings in endowment and beginning in “Anfal” and “towbah” surah.This paper will focus on translation and literature study. One of them is the literary study of “anna” in a compressive way. The other is the concept of “explanation” in relation to “anna”. The third is collecting all of the combined and semantic possibilities of verse 39 of Zoukhrof surah based on syntax scientists, translators, and commentators. The fourth is examining the correctness or incorrectness of each possibility and choosing a better possibility and translation and interpretation based on it and the interpretation of the Quran by the Quran method.MethodologyThis article is done by a descriptive-analytical method and library references. At first, the combined possibilities were described. After that, they were analyzed based on pieces of evidence. Finally, the correctness combined in verse and the translation and interpretation based on it were selected.ConclusionFor the translation and combination of verse 39 of Zoukhrof surah, the literary study in this verse and transferring “explanation” meaning in translations were discussed. In this discussion, we used three groups of ideas: syntax scientists, translators, and commentators. Based on they ideas, the verse has four combined and interpretive possibilities. Two possibilities (the third and fourth possibility) did not have literary support; so they were incorrect. In other possibilities, they have literary support but if this verse each to similar (49/A’raf) verse in its literature and meaning, the first possibility is the only correct state. So the translation based on this possibility is (Because of the injustice you have done in the world, it will not benefit you to share in the torment on that day).
seyedahmad hashemialiabadi
Abstract
Among the interlaced questions in the field of linguistic discussions of the Quran, the question of how the Quran is spoken in cases that addresses men and women, or talk specifically about men and women, and in some cases, according to some scholars and Orientalists, the Quran is influenced by the culture ...
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Among the interlaced questions in the field of linguistic discussions of the Quran, the question of how the Quran is spoken in cases that addresses men and women, or talk specifically about men and women, and in some cases, according to some scholars and Orientalists, the Quran is influenced by the culture of the male-dominated discourse of time and speaks with biased. This paper examined these doubts and explains some of the reasons for this. The result of this research is that the male Quranic discourse is not influenced by the culture of the time, but the dubious objectors have confused the linguistic discussions of the Quran with verbal or moral issues, and taking an one-sided look at the verses and ignoring the verses with the same subject matter and the meaning as well as the non-observance led to fragmentation of verses and misunderstandings. Also, their ignorance of discussions beyond the source such as the existence of germinal differences between men and women, and the specific roles and the principle of axial similarity, instead of the pivotal alignment, have led to a misunderstanding of this verse. The data of this research were gathered in a library and data processing manner using a critical analysis method
mahin hajizadeh; mohammad jahangiri asl
Abstract
Amineh Vadud is a new Muslim feminism who tries to have an approach of reinterpretationing the Qur'an based on a hermeneutical method adapted from the "monotheistic hermeneutics" and the "dual movement" theory of "Fazl al-Rahman" Of the important feature of this method is attending to the historical ...
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Amineh Vadud is a new Muslim feminism who tries to have an approach of reinterpretationing the Qur'an based on a hermeneutical method adapted from the "monotheistic hermeneutics" and the "dual movement" theory of "Fazl al-Rahman" Of the important feature of this method is attending to the historical background of text appearance, the language capabilities of the revelation language and considering the reader’s mentality and simultaneous rolling of the text and reader. Vadud tries to run the hermeneutical style of the Fazl al-Rahman as an example of some of the verses of the Quran that relate to the women's field and survey the verses of the Quran with a complete feminine view. Vadud is actually seeking a feminine commentary from the Quran but her commentary does not differ much from Fazl al-Rahman interpretations.Researchers in this article, on the basis of a descriptive-analytical method, critiques and examines the influence of the monotheistic hermeneutics of Fazel al-Ramahan, and in particular his dual movement theory have been based on Amineh Vadud's views in his famous book entitled "The Qur'an and woman". The general achievement of this study , express that Amine Vadud, contrary to her claim, did not have any interpretive and feminine inventions in relation to Fazl al-Arhoman.In fact, she has become more and more in the form of a high-ranking embroidery and, in analyzing and verbalizing the Qur'anic verses,does not have enough precision.
Hamidreza Hajibabaeei; Vahid vahedjavan; Maryam Alizadeh
Abstract
Women's social activity is one of the issues that has become very important today with human progress and the expansion of human relations, because women, as half of the society, can play effective roles. On the other hand, from the perspective of the Holy Quran, the family has a special place, and in ...
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Women's social activity is one of the issues that has become very important today with human progress and the expansion of human relations, because women, as half of the society, can play effective roles. On the other hand, from the perspective of the Holy Quran, the family has a special place, and in order to observe family and social interests, the Quran has set special instructions to regulate the relations between spouses. The guardianship of men over women, which is stated in the holy verse "Men are the guardians of women" is one of these commands that at first seems to be in conflict with the social activity of women. The present research, using descriptive and analytical method and aiming at analyzing the concept of guardianship and its impact on women's social activity, explores this important issue with careful attention to the lexical meaning and correct interpretation of it. Men are advised to use this advantage in order to manage family affairs, not to hinder women's social activities. Because, according to the evidence in the other verses, guardianship belongs to the family, and women can participate in any kind of political, economic and scientific activities as long as their social activities do not harm their role in family
Rasoul Ballawy; Ali Khezri; Alireza Sheikhani
Abstract
Story has a very primitive role in the cultural dimension and the conveyance of the humanitarian concepts, and it is the most compatible form of language mixed with human mind. Because of this, the celestial books probably often narrate their message by use of tales. As the holy Qur’an tales make ...
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Story has a very primitive role in the cultural dimension and the conveyance of the humanitarian concepts, and it is the most compatible form of language mixed with human mind. Because of this, the celestial books probably often narrate their message by use of tales. As the holy Qur’an tales make use of technical criteria of modern stories, it provides the opportunity for the sake of comparison and the analysis of the critical viewpoints. One of these ways is the morphology of tales by Vladimir Propp,s viewpoint. Propp,s manner is one of the best ways for analysis and morphology of the tales considering the interactions among Characters and their functions. The present study aimed to investigate the morphology of Moses’s story in the holy Qur’an by the use of Propp,s descriptive and analytic method. In order to draw better conclusion, the story was divided into three parts and the characters and functions of each section were analyzed and investigated. The findings of the present research showed that this story coincided with the Propp,s paradigm of the fairy tales, with a little change in function of the story. Because of the fact that from 31 functions of fairy tales, 23 of the functions among 6 characters are available in that tale, the course of the story is compatible with the peace, reaching the zenith and attaining further peace with the three movements of the sixth movements of propp,s.
mehdi reza; muhammad reza
Abstract
Muhammad, the Messenger of God (p.b.u.h.) created basic changes in the Arabian community which led to the formation of Islamic civilization and culture. The civilizational model of Muhammad, the messenger of God (p.b.u.h.) in a transit from an ignorant community into a Islamic community is a brilliant ...
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Muhammad, the Messenger of God (p.b.u.h.) created basic changes in the Arabian community which led to the formation of Islamic civilization and culture. The civilizational model of Muhammad, the messenger of God (p.b.u.h.) in a transit from an ignorant community into a Islamic community is a brilliant symbol in human history. The most important elements in this model include: A. Human’s internal change which is based on two pillars of thinking and will. Change in the social and political structures in Islamic thought is a function of change in the human’s psychological infrastructure which is the base of all human changes. B. Selection of the main ultimate end, the human internal change has a mechanism which takes place through selection of these ultimate ends. The ends and objectives are the driving force of history. In the civilizational model of Islam, God is the most ultimate end of human which is superior and absolute. For this reason, human’s objectives and ideals also are superior and infinite and He is always taking the responsibility, changing and is in a constant move. In addition to these two, a comprehensive attitude towards development, pervasive ability and the principle of tolerance are the completing civilizational models of Iran. In the light of these two principles, it is possible to achieve the main indexes of Islamic civilization in prophetic tradition such as: human position in development, formation of the government and change of economic relations.
Seyyed Mohammad Hoseyn Mousavipour; arezou karamipour
Abstract
Abstract One of the cornerstones of the moral order is "moral purpose." The purpose is actually what the act ultimately ends up with. Some Western scholars and contemporary Aristotelian scholars, while pointing out some of the main virtues and realities among other moral schools, believe that, first, ...
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Abstract One of the cornerstones of the moral order is "moral purpose." The purpose is actually what the act ultimately ends up with. Some Western scholars and contemporary Aristotelian scholars, while pointing out some of the main virtues and realities among other moral schools, believe that, first, moral purpose role plays an important role in recognizing, explaining, evaluating and judging ethical propositions, ethical theories and acts, and moral behavior of human, and secondly, the most complete, the most comprehensive and the most real moral good is presented solely in the religions of monotheism to mankind. In their view, "divine glory", or the same theory, includes all the ends and human goals, and at the same time is the ultimate and unique one that ensures the happiness of mankind in the world and the hereafter. The one who achieves this goal, naturally, has its other ends due to its connection to the ends of the world, and will be forbidden from falling apart in other relative ends. In this paper, the author of this article, using descriptive-analytical method and library, intends to study and evaluate these moral purpose according to the epistemic source of revelation and Qur'an in three categories: Prophetic, Middle, and Final. To reach the ultimate purpose, mankind forms the series of purposes, each of which in turn is superior to the end, and by passing the preliminary and middle ends of the path of evolution, he has been transcendent and has become the center of the port Right.
Quran and Quranic teachings
Mohsen badreh; kosar mirzaei
Abstract
Adl, as one of the theological foundations of reading the relationship between the two sexes from the perspective of the Holy Quran, has found a special place among Muslim women thinkers. In such a way that one of the main foundations of modern feminist readings of the Holy Qur'an is reliance on justice ...
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Adl, as one of the theological foundations of reading the relationship between the two sexes from the perspective of the Holy Quran, has found a special place among Muslim women thinkers. In such a way that one of the main foundations of modern feminist readings of the Holy Qur'an is reliance on justice as a theological basis, new-thinking women consider the condemnation of femininity in traditional interpretations as a result of the centrality of hadiths in the interpretation of the Qur'an, the human mistakes of the commentators, and not considering the gradual approach of the Qur'an towards equality. Some Shiite mujtahids, by accepting the same human identity of both sexes, consider justice in adopting appropriate approaches to gender differences in the form of rights and duties, in individual, family, and social fields. In this context, neo-thinking women believe in egalitarian justice and Shia thinkers believe in meritorious justice. This research examines the justice between the two sexes in the Qur'an from the point of view of Shia thinkers and feminist readings using an analytical-applied method
hasan doostmohammadi; mahmood ebrahimi varkiani; mehrali lotfi ghadikolai
Abstract
The large number of verses in the Qur'an about the resurrection indicates the great importance of this principle of belief, and one of its important issues is the resurrection of man on the Day of Resurrection, which the Qur'an considers certain. The main question is, according to the Qur'an, how will ...
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The large number of verses in the Qur'an about the resurrection indicates the great importance of this principle of belief, and one of its important issues is the resurrection of man on the Day of Resurrection, which the Qur'an considers certain. The main question is, according to the Qur'an, how will the human body return on the Day of Resurrection? This article tries to provide a descriptive and analytical method in accordance with scientific theories of the return of the human body on the Day of Resurrection based on verse 51 of Surah Yasin. To this end, various views of commentators on how this return, including the theory of objectivity (return to all parts of the body), the theory of similarity (return of a typical form without a specific substance) and the theory of existential intensity of the soul (evolved body) were proposed and criticized. Emphasis on the word "Yanseloon" and the use of a narration that considers the return of the human body on the Day of Resurrection as a part called "wonder of the Prophet" and also the adaptation of this interpretation to the theory of simulation, provides a result that the human body is a major component. The remnant of the worldly body is formed, which is the main component, the origin of the body of the hereafter.
