sayd mahmood tayeb hosainy; عباس رحیم لو
Abstract
The verse 12 of Surah Talaq considers the earth similar to the seven heavens. The present article attempts to explain why this verse, in conveying its message, identifies the earth with the seven heavens. To analyze the discourse of the Qur'an on the similarity of the earth and the seven heavens, it ...
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The verse 12 of Surah Talaq considers the earth similar to the seven heavens. The present article attempts to explain why this verse, in conveying its message, identifies the earth with the seven heavens. To analyze the discourse of the Qur'an on the similarity of the earth and the seven heavens, it is necessary to find the points of convergence in this verse. Quranic scholars have expressed various views in explaining the resemblance of the earth to the seven heavens; but these views face challenges from different perspectives, especially in terms of the text's structure. Therefore, in this article, with a new look at the signs within the text of the verse, the similarity of the earth with the seven heavens is explained. An analysis of the structure of the verse shows that this verse emphasizes that the earth bears a complete resemblance to the seven heavens, not in superficial aspects, but in being constantly under the Lordship of God. Overall, the emphasis is on God's constant presence in the management of the earth. This emphasis on the Lordship of God on earth is a theoretical support for the Shari'a commandments as mentioned in Surah Talaq.
Quran and Quranic teachings
farideh pishvaei; sayd mahmood tayeb hosainy; mohammad arabsahehi; fatemeh ghanbari.
Abstract
Associate Professor, Department of Religious Logic and Understanding at Islamic Culture and Thought Institute
One of the foundations of Amin Khouli’s literary interpretation theory is Neo-I’tizizali thoughts. This paper, using an analytical-critical approach based on documentary data, in ...
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Associate Professor, Department of Religious Logic and Understanding at Islamic Culture and Thought Institute
One of the foundations of Amin Khouli’s literary interpretation theory is Neo-I’tizizali thoughts. This paper, using an analytical-critical approach based on documentary data, in addition to the introduction of Khuoli’s theory, has revealed and criticized the framework of the Neo-I’tizizali’s thought in Khouli’s theory, which has been effective in his later interpretive approaches. One of the advantages of the Khouli’s Neo-I’tizizali principle is the social interpretation approach of his theory. In contrast, due to the inherent shortcomings of this thought, some challenges have been made including the innovative view in all dimensions of religion, the disconnection with the interpretive tradition, the relative understanding of the Quran and the dominance of the text centrality in the interpretation. Also, the lack of a revelatory look on mind is one of the problems of this theory. In addition, the extremist attention to understanding of the primary audience and the ignorance of the Quran’s culturaliztion would lead to inclination towards cultural interpretation. The foundations of the Khouli’s Neo-I’tizizali theory such as lack of expurgation in textual understanding principles and explaining the worldview have made it subjective-oriented. In this view, regardless of its divine aspect, the Quran as an animated text was the subject of the current investigation; therefore, its revelatory identity was denied. The Khouli’s theory has not been secure from this problem, and this is observed in the works of students and researchers relying on his theory.
