The composition of "Asāṭīr al-Awwalīn" is found in nine verses of Qur'an. Disagreement between commentators under these verses is more and less rooted in understanding of "Asāṭīr" word. The purpose of this study is to investigate the disagreement in views in understanding the meaning of this word and etymology of it through its semantic components.Study background in the meaning and origin of this word goes back to the 3rd century (AH.) and the interpretation of Juvaiber. Among the researches related to the Quran, Arthur Jeffery, Rosenthal and other researchers have also addressed it.For this purpose, the meaning presented in the commentary sources, vocabularies and Qur`anic vocabularies have been separated and chronologically compared in order to identify their interaction and mutual influence.This study has found that the old vocabulary sources have been influenced by the commentary view and Quranic usage in presenting the meaning of this word instead of presenting the meaning based on the use in the Arabic language or the language from which this word was transferred to Arabic, they represented in range of their commentary view in these verses it's Quranic examples. Also, contemporary vocabulary affected by discussions and disagreements in contemporary literature commentary about this word and its related discussions, avoid from presenting explicit and clear meaning of it.Finally, this study suggests "continuous and successively placing or cutting, cleave and making same size or drawing straight line" for root meaning of "Satr" which is compatible with several words related to it.
Examining the meaning of the words in the Quran plays an important and special role in understanding the purpose of God and the precise application of divine commands. The present study has analyzed the word " Savval" in the Quran by using the method of description and analysis. The word " Savval" which, in the dictionary analysis, contains the meaning of beguiling and embellishing, has many semantic fields in common. The use of this word in the Quran warns the audience about it and warns the believers about the possibility of falling into the trap of "Tasvil". This word emphasizes on multiplicity and gradualness in four verses and in the chapter "Tafa'il", it has been used and had a meaningful association with the words "Satan" and "Nafs". Therefore, in order to investigate the semantic fields involved with the word " Savval ", it was investigated its substitutes, which include the words "zayin", "Izlal", "Iqvae", "nazgh" and "vasvasah". In the end, the conclusion was reached that each of the companion and substitute words play a significant role in the semantic range of the word " Savval " and the concept of "Tasvil" in a specific way.
In the interpretation view of Ayatollah Khamenei, belief in monotheism is one of the most important foundations for the formation of a state society, among the levels of monotheism is monotheism in divine lordship, divine lordship has various levels, including levels and levels of monotheism in legislation, sovereignty and It is obedience that can be practiced by forming a state community centered on the Imam. The current research, using the descriptive-analytical methodology and scientific organization, with the aim of analyzing the provincial society, investigates and analyzes the main question of the subject of this research: "Relying on the interpretation opinions of Ayatollah Khamenei, how are the foundations and characteristics of the provincial society in the Quran Has it been raised?" will pay. The most important achievement of the subject of this research is that, based on monotheism, only God has the right to fully control human actions and legislation, and he implements this right through the formation of a state society centered on the Imam.That is, in the direction of monotheism in His Lordship, by giving the permission to establish a religious government to the infallible prophets and imams and qualified jurists, as the imams of the community, God exercises his exclusive right to rule and rule. The imams who, with divine permission, are the center of the formation of the state society, which has three important characteristics, maintaining internal dependencies and negating external dependencies and the existence of an imam
As a text and word of God, the Qur'an has a miraculous effect and is a revelation in terms of "words" and "meaning". On the other hand, God commanded the Prophet (PBUH) to "repent" while reciting the Qur'an. On the other hand, "multiplicity of meaning" is proposed as a semantic theory regarding religious texts and specifically the Qur'an. In an analytical way, based on the content analysis table and library tools, the present article has criticized the theory of "multiplicity of meaning" based on the existential and functional effect of the doctrine of "substitution" before reading the Qur'an. The Qur'an, in various cases, has ordered to "repent". According to the conducted surveys, the highest frequency of the direction of "Mustaazeh Maneh" belongs to "Shaitan". "Protection and negation of Satan's rule", "prevention of slips in recitation and mistakes in interpretation" as well as "psychological and epistemological therapy" are among the major existential and functional works of "Esta'izah". Paying attention only to the appearance of words, phrases and sentences of the text, the sharing of mental ideas and the lack of need to discover and the importance of "author's intention" in understanding the text are among the contents of semantic theories that cause "multiplicity of meaning" in the understanding of texts. With a view to reasons such as; One: "Revelation of "Word" and "Meaning" in the Qur'an", two: "Emphasis on "Istiazeh" before reciting the Qur'an" and three: "Triple functions of Istiazeh recitation", "multiplicity of meaning" in the Qur'an is challenged.
Examining the opinions of contemporary modern thinkers in the field of Quranic issues is a subject worthy of attention. Mohammad Shahrour is a new thinker who has presented a different meaning of the Quranic word furqan. According to this theory, Furqan means the ten commandments of the Torah, therefore, the purpose of proving this point of view is cited for several reasons such as: the connection of the verses based on the repetition of the word Furqan and the semantic connection of some verses and the ten commandments. The present research has analyzed and criticized the word Furqan from the root, lexical, literary, Qur'anic and interpretative point of view with analytical-critical method and further proved that the foundations of Shahrour's theory in three lexical issues (lack of root connection and The word Furqan and the Ten Commandments have some semantic, literary (mistakes in distinguishing v and inflection and creating redundant repetition) and interpretation (contradictions in the quantity and quality of the cited verses and the Ten Commandments), so the Quranic word Furqan cannot convey the meaning intended by Shahrour.
Self-awareness is one of the key issues in life that every individual must possess for progress and advancement in their lives. It is highlighted in the Quran with terms such as insight and self-forgetfulness, and it is based on theological, ontological, and anthropological foundations. Each of these foundations has educational effects. The present study discusses the anthropological foundations of self-awareness in dimensions such as insight, orientation, and values, and aims to address the following questions:What are the cognitive foundations of self-awareness in the Quran, and what are their educational functions?What are the orientation foundations of self-awareness in the Quran, and what are their educational functions?What are the values foundations of self-awareness in the Quran, and what are their educational functions?Background Regarding the significant importance of this research, numerous activities have been carried out in the field of psychology with a religious approach, such as the book "Comparative Self-Awareness from the Perspective of Islam and Psychology" by Fatemeh Esfandiari, the book "Self-Awareness" by Samad Shah Mohammadi, the book "Self-Awareness and Self-Management" by Masoud Noorali Zadeh, the book "From Self-Awareness to Self-Knowledge" by Shahrbano Ghahhari, and articles like "The Relationship between Self-Awareness and God-Awareness" by Noorali Zadeh Miyaneji, Bashiri, and Jan Bozorgi in the Psychology and Religion Journal, no.19, article on the effectiveness of teaching self-awareness from the perspective of Islamic teachings on reducing students' psychological pressure by Amir Hossein Mousavi in the Psychology Studies Journal, no. 30, article on self-awareness and its educational functions in improving human social relationships in the Quran and Hadith by Fatemeh Saifali'i in issue 2 of volume 2 of the Journal of Educational Teachings in the Quran and Hadith, and others. However, no work has yet delved into the Quranic foundations that provide a fundamental and root-based look at this issue and its educational effects. It seems that this article may be the first work to address this topic.MethodologyIn this research, a descriptive-analytical method has been used to evaluate and analyze the main concepts including various dimensions of cognitive human foundations, self-awareness, and their educational effects in detail. This analytical method allows us to delve into a better understanding of the cognitive human foundations in dimensions such as attitude, orientation, values, self-awareness, and their educational effects from the perspective of the Holy Quran.General Research FindingsCognitive human foundations of self-awareness in the Quran are divided into attitude, orientation, and values foundations.The dual existence of human from body and soul, human's free will, and purposefulness are among the most important attitude foundations that significantly impact the fulfilling self-awareness and have educational effects such as attention to physical and spiritual dimensions, assisting human in the path of perfection, and enhancing human resilience, patience, and self-esteem. Purposefulness is directly related to self-awareness because without self-awareness, achieving one's goals and ultimate purpose is not possible, and without consideration of the hearafter, reaching the final goal is not achievable.Human nature and pure temperament, awareness of capacities, abilities, and shortcomings are among the most vital orientation cognitive human foundations that have a significant impact on the realization of self-awareness and have educational functions such as awareness of capacities, talents, and shortcomings as the starting point of self-awareness, recognizing capacities and shortcomings leading to strengthening confidence, increasing self-belief, and self-awareness.Human dignity, caliphate, and vicegerency of God are among the crucial values-based cognitive human foundations, each of which has a direct relationship with self-awareness and results in feelings of worthiness, self-esteem, and social status in society.Final ConclusionCognitive human foundations of self-awareness in the Quran are divided into attitude, orientation, and values foundations, each of which has educational effects.
Recognition the relationship of the verses inside a surah and structural research of that surah are new approaches that although there were detailed in earlier commentaries, but has been considered so seriously by more recent Qur’ān scholars. According to the science of surah recognition, every surah has a purpose and its own specific main subject, so that the all verses of surah circulate around it thereby the meaningful relationship between its verses are recognised. In this study, according to the method of surah recognition, the conceptive structure of the two Surahs Nās and ʿAṣr and the links and reciprocal interaction between the two surahs Nās and Falaq as a case study are reviewed. Therefore, this research revolves around two axes: Methodology of structural research in the Qur’ān; including topics like: Stages and principles of structural research, thematic units (Rukūʿāt) and gradual revelation of the Qur’ān, linkage and connection between the surahs, thematic axis or basic subject of surahs, difference between structural research and interpretation, and at the end of this paper, the meaning and structural cognition of the two Surahs Nās and ʿAṣr are discussed. Based on this research, the exact semantic connection between Surah Nās and Falaq was extracted, and then Surah ʿAṣr was conceptualized using the method of pondering (tadabbur); and as a result, it was concluded that Surah ʿAṣr, despite its small volume, is the most comprehensive and complete Surah of the Qur’an, which contains heavenly and life-giving Quranic teachings.
Quran, the eternal miracle of Islam, has various dimensions of expressive miracles. The purpose of the present research is to design and describe the concept of happiness in the Holy Qur'an and hadiths and pay attention to the role of combinations in practical issues. Happiness in the Qur'an and hadiths is divided into two parts: praised and condemned. Praised happiness is happiness combined with divine and human goals, in which man becomes spiritually light and gets satisfaction from the conditions in which he is placed; Now the question is, what are the meanings, dimensions, and characteristics of the words referring to happiness in the Qur'an in terms of concept; The present study deals with the analytical-descriptive investigation of the causal similitudes of Shadi Mamdouh and its conceptualization in verses and traditions. Therefore, in the present article, in the theoretical field, there is a review of the linguistic opinions of Firth, Palmer, in the field of applied linguistics, and in the following, he deals with the conceptual analysis and description of this linguistic phenomenon in the words indicating the concept of happiness. The results show that certainty and satisfaction, a reliable point of reference, cheerfulness and affection and avoiding unstable happiness are among the causal co-occurrences related to happiness. Seventeen words corresponding to the concept of happiness are used in the Qur'an and hadiths, some of which are part of common words that mean both the concept of praiseworthy and reprehensible happiness.
“Life satisfaction” is one of the ideals of each person and community to achieve “individual comfort” and “social peace”. Since human being is a social being, mutual satisfaction between people who interact with each other is one of the most important factors for the fulfillment of “life satisfaction”. When speaking of “satisfaction” as a descriptive word for two-sided relations, one side is described as “well-pleased” (Arabic: RAZI) and the other is described as “well-pleasing unto him/her” (Arabic: MARZI). Therefore, three assumptions can be considered for each mutual relation: (1) both sides are well-pleased (razi) with one another, so each side is also described as well-pleasing (marzi) unto the other side; (2) one side is well-pleased and the other side is unpleased. This assumption practically is divided into two sub-assumptions (i.e., in one assumption, A is pleased and B is unpleased, and in the other assumption B is pleased while A is unpleased), so one side is also well-pleasing unto the other and not the vice versa; (3) both sides are unpleased, so none of them is described as well-pleasing unto the other one too. It is obvious that the first assumption is the best one and the third is the worst. We must try to replace the third position with the second one and then the second position with the first one. But the question is how it is possible.
IntroductionThe dispersion of opinions on the issue of reciting the Basmalah aloud or in silence has become one of the areas of divergence of Islamic schools of thought, and the main reason for this dispute doubts the revelatory nature of the Basmalah and its being a part of every chapter of the Qur'an. According to some definitive narratives that agree with rational axioms, the Basmalah is an essential part of the Qur’anic chapters. The Sirah of the Prophet (PBUH) and his companions, especially Imam Ali (AS) was based on reciting the Basmalah out loud, and any doubt about this issue paves the way for distortion of the Qur’an. However, in some Sunni sources, there is a hadith that contradicts what was mentioned above, as it indicates that Imam Ali (AS) recited the Basmalah in silence.Research Question(s) Literature ReviewThe background of this research can be divided into two general and specific parts. Generally, it can be done through the books of hadith and interpretation in which narrations and discussions about the Basmalah were mentioned specifically, the following research can be mentioned:“The Possibility of the Basmala being a Verse from the Shia and Sunni Perspectives” by Zahra Askarzadeh.“A Translation and Criticism of the Entry “Basmalah” in the Encyclopedia of the Holy Qur’an” by Bibi Sadat Behabadi and Hujjatullah Javani.“Study and Analysis of Sheikh Baha’i’s Narrations and Criticisms in the Interpretation of ‘Urwah al-Wuthqā in the Unity of the Surahs and Partial-Nature of Basmalah” by Muhammad Ali Tajari and Muhammad Taghaddomi Saberi.“Examination of the Opinions of Jurists, Commentators and Traditions of Ahl al-Bayt (AS) Regarding the Verse Bismillah al-Raḥmān al-Raḥīm” by Muhammad Qorbani Moghaddam.“The Ontology of the Basmalah as an Introduction to Creating an Ontology of the Teachings of the Qur’an” by Hossein Hosseinzadeh.“Investigation of the Partial-Nature of the Basmalah to Surahs of the Qur’an” by Muhammad Qorbani Moghaddam.“The Verse of Basmalah, its Continuation and Revelation” by Hojjatullah ʻĀshūrī.“Partial-Nature of the Basmalah and it’s Aloud Recitation” by Jafar Sobhani.As it was mentioned, the basic problem in suggesting the partial or non-partial nature of the Basmalah, and thus the belief in its aloud or silent recitation, goes back to the conflicting narrations mentioned in this regard, and the problem remains until these narrations are scrutinized in terms of the chain of transmission and the text, and the research in this regard is only a repetition of the previous researches. The difference between this article and the other researches is that it examines the narration related to the silent recitation of the Basmalah narrated from Imam Ali (AS), in terms of the chain of transmission (Sanad) and the text, which has not been written in this regard until now. MethodologyThis article aims to critically re-read the non-existence of Basmalah in the Qur’anic surahs using a descriptive-analytical method, based on the analysis of the chain of transmission and the text of the relevant narration. ResultsThe results of the research show that the aforementioned narration contains some serious problems. A: There is a major problem regarding its chain of transmission; because among the transmitters there are narrators who have been severely criticized by Sunni scholars. B: Some of the narrators are attributed to the Shias, and this contains a contradiction; because what they say completely contradicts the teachings of the Imams (AS) and his habit of reciting the Basmalah aloud. C: Analysis of historical reports indicates that the claim of dropping the Basmalah from prayer occurred under a calculated process initiated and supported by the Umayyad regime and with the policy of erasing Alawite monuments. Therefore, the possibility of falsification in these narrations becomes stronger. ConclusionAccording to the findings of this research, the aforementioned hadiths contain some serious problems. First: It has major problems in terms of the chain of transmission; because among the transmitters there are narrators who have been severely criticized by Sunni scholars. Second: Some of the narrators were attributed to Shias, and this contradicts the authentic hadiths that state that the Shia Imams (AS) considered the Basmalah to be part of the surahs of the Qur’an and therefore they used to recite it out loud. Finally, historical reports indicate that the idea of dropping the Basmalah emerged during a calculated process initiated and supported by the Umayyad regime. Therefore, there is a high possibility of Waḍʻ and Tadlīs (fabrication) in these narrations
Significant advancements in empirical sciences have intensified feelings of self-forgetfulness, emptiness, meaninglessness, stress, and loneliness in humans. As a result, individuals in our time more than any other time need a solid foundation for guidance. The belief in "Mahdism," which is a common belief among all Abrahamic religions and has a special prominence in Shia Islam, can serve as a strong and salvific foundation against cognitive, ethical, and psychological crises with utmost effectiveness. In this article, we delve into the various dimensions of this idea from the perspective of Quranic verses and Islamic narrations and its role in addressing various crises in modern society, as well as addressing some intellectual doubts rose against this idea. By referencing religious and rational sources, we will analyze and elucidate the Islamic perspective on the Mahdi and his revolutionary efforts.Modern humans desire peace, wisdom, and justice, which are lofty ideals. Based on historical texts and religious narrations, Imam Mahdi is a figure who will realize these ideals and overthrow the adversaries. Imam Mahdi will establish a government based on justice that will encompass the entire world. He will actualize the Quranic invitation: "Say, O! People of the Book come to a word that is equitable between us and you." (Quran, 3:64).Religious evidence indicates that Imam Mahdi establishes an ideal relationship among individuals and eliminates discord, oppression, and ignorance. He establishes a government based on kindness and mercy by actualizing the Quranic verse "The believers are brothers" (Quran, 49:10). There are over three thousand hadiths from the Prophet of Islam (PBUH) and the impeccable Imams specifically related to the topic of the Imam of the Time. These hadiths can be found in Shia and Sunni texts. It is noteworthy that many renowned Sunni scholars have published specialized books on the topic of the Imam Zaman (AS). Throughout history, the concept of anticipation and hope for a brighter future has been a common belief among nations and religions and will continue to be so. This outlook is intrinsic to humanity. However, the difference lies in the representative of civilization and the leader of global sovereignty. Within the framework of Shia thought, emphasis is placed on the honorable Imam who experiences the hardships of life like any other individual. He holds authority among the people and is a partner in their joys and sorrows. There are two distinct forms of anticipation. The first type is recognized as effective, empowering, and enduring anticipation, which can even be considered a form of selflessness and service to the truth. On the other hand, the second type of anticipation is deemed sinful, destructive, and paralyzing, ultimately leading to captivity.In the contemporary era, there is an increasing consensus that a global leader is necessary to address the multiple crises we are facing. This leader will have the ability to eradicate wars, conflicts, power abuse, colonialism, and other forms of injustice and inequality. However, it is essential to identify an individual with the necessary qualities to fulfill this important role. The global leader who will bear this immense responsibility must serve as a role model.Critics of Shiism believe that according to the beliefs of this school of thought, the hidden Imam must now have lived for almost twelve centuries, which is impossible for any human being. In response, it must be clarified that this criticism is merely based on the improbability of such a scenario, not its impossibility. In fact, a lifespan of this length or even longer is usually impossible, but not logically impossible. However, those who delve into the hadiths of the Prophet of Islam and the impeccable Imams find that they describe this life as miraculous. A miracle is by no means impossible, and it cannot be refuted with scientific arguments. Furthermore, it is strange that these criticisms arise from the People of the Book, including Jews, Christians, and some Muslims, as they themselves accept the miracles of the prophets of God based on their holy scriptures.According to the Islamic traditions and Quranic verses, it can be concluded that Imam Mahdi will appear to restore the position of the heavenly book and the teachings of the Prophet of Islam. He will establish global justice and renew the spiritual essence of the religious community. These are issues that no prophet has succeeded in fully realizing. The real life of the book and tradition lies in implementing global justice. The ultimate goal and purpose of God in creation will be fully realized through the most selfless servants, reformers, and devoted followers of the Prophet of Islam.Imam Mahdi will begin his mission by inviting people to a healthy and civilized life through faith. People worldwide, tired of the trials and tribulations of life and disillusioned with the emptiness of human ideologies, will respond eagerly and wholeheartedly to the call of Mahdi and strive to develop their mental powers and deepen their religious knowledge. Therefore, with determined resolve, leadership, and steadfast support from his loyal followers, Mahdi is poised to create a fundamental framework for a global governing body that upholds justice. The ultimate goal of Islam is to establish global justice (Quran, 57:25). God's definitive promise of victory guarantees the completion of Islam's historical philosophy, especially the triumph of the oppressed: "We wanted to bestow favor upon those who were oppressed in the land and make them leaders and inheritors." (Quran, 28:5) Belief in the Mahdi not only guarantees a hopeful outlook on the future of the world and humanity but also signifies a fundamental progress towards intellectual growth and maturity
Myth in the Quran is one of the topics that has been studied by western Qurʾānic scholars. The new studies of Western scholars have investigated this issue with different approaches and methods, sometimes with a contextual approach and sometimes with a phenomenological approach. In the meantime, Karen Armstrong, using the principles and characteristics of the phenomenological approach, has studied the myth in religions, especially in Islam and the Qurʾān. She considers all the events mentioned in the holy books of the three Abrahamic monotheistic religions to be myths, although there may be historical events behind them, but over centuries this historical event has become the source of religious inspiration and the center of religious spirituality. To transform and enter the lives and hearts of believing and worshiping generations, it must be recreated in the form of a myth along with actions and rituals. Karen Armstrong is a British author and commentator who has written many works in the field of Islam and the Quran. The comparative and phenomenological approach to religion is one of the main characteristics of her works. Like other mythologists, she introduces myth as an event that once happened in some way, but at the same time always happens. According to her, an event should be freed from the shackles of a certain period and enter the lives of contemporary worshipers, because otherwise it will remain a unique and unrepeatable event, or a strange historical event that does not connect with the lives of others. In other words, the key point of the view of this group of orientalists about the relationship between myth and historical event can be summarized in the following sentence: "As long as a historical event has not become a myth, it cannot become a source of religious inspiration." As the title and content of this research indicate, the subject matter pertains to Karen Armstrong's phenomenological approach to Quranic narratives and their relationship to the concept of myth. The research aims to not only compare her perspective with the methodological principles of phenomenology but also to critically evaluate it. Previous studies on this topic can be broadly divided into two categories: Western studies on myth in the Quran and Islamic studies that critique Western scholars' views on this issue. The research in the first category constitutes the primary sources for this research, along with other critical studies among the various critiques offered by Muslim scholars; the contextual approach employed by Western scholars has received particular attention. This approach has been extensively discussed by scholars such as Angelika Neuwirth in the Encyclopedia of the Quran. In response, several articles have been written critiquing and examining this perspective. But the analysis of Armstrong's point of view based on phenomenological approach is a subject that has been rarely discussed and this research can be considered one of the initial critical studies in this regard. In contrast to Western scholars, Muslim scholars and exegetes have primarily focused on the concept of "Asāṭīr al-Awwalīn" (اساطیر الاولین) when addressing the issue of myth in the Quran. They have sought to explain this concept within the Quranic framework. The majority of Muslim exegetes define Asāṭīr as the writings of the ancients about their own lives, including their history, speeches, stories, and events. Fakhr al-Dīn al-Rāzī (d. 1209 CE) identifies this definition as the view held by the majority of exegetes. However, what is studied under the title of myth in the western Qurʾānic studies has other criteria and indicators that are determined by contextual and phenomenological approaches. Using library sources and descriptive-analytical method, this article aims to examine Armstrong's view of myth in the Quran by emphasizing the methodological principles of the phenomenological approach and evaluate it in the form of a case study. The principle of autonomy or independence, which expresses the uniqueness of the realm of the sacred and its experience, is one of the most important methodological principles of the phenomenological approach. Emphasizing this principle, Armstrong considers the language and realm of the Qurʾān to be different from the language and realm of experimental and social affairs, and this is where she finds her way to mythological or symbolic language. Relying on the comparative method, which is one of the methodological principles of the phenomenological approach, Armstrong compares Islam and Christianity and, in this way, pays attention to the character of Jesus and the mythological issues created by Paul. She tries to present a view similar to her own view of Christianity by presenting three introductions: The Prophet being the successor of Christ, the Qurʾān's non-opposition to myth and the moral function of the stories of the Qurʾān. In this way, the Quran, by presenting a mythological image of the Prophet of Islam and other prophets, tries to bring these characters out of the confinement of those times and places and repeat them for all ages. In addition to the criticisms that were expressed regarding the symbolic nature of the language of the Quran and the effectiveness of a belief in the lives of believers as a criterion of truth, Armstrong's comparison between the Prophet of Islam and the Jesus has been criticized.
All the verses of the Qur'an have valuable implications for guiding the mankind. The purpose of this study was to extract the components and aims of blame in the Holy Quran. The research method was a descriptive-analytical study in the Qur'an with the Qur'an interpretation, Al-Mizan. According to the findings, cognitive component of blame was knowledge about: the human, divine attributes, divine blessings, divine traditions, the Qur'an, the Prophet Muhammad (PBUH), good and bad, and strategies for correcting wrongdoers. Emotional component of blame obtained as: self-shame, shame in front of God, guilty, inferiority, and regret. Behavioral component of blame were: questioning, showing off your favor to someone, labeling, to humiliate, rational justifying, arousing and drawing attention to speech, expressing disgust, giving an example, comparing, repeating, and explaining. Also some objectives and goals (correcting the thinking method, strengthening faith in God, paying attention to the resurrection, nurturing the faith in the Prophet Muhammad (PBUH), respecting and obeying him, understanding the ugliness of one's sins, feeling remorse and decision to repentance, and doing good and avoiding wrongdoings) and the ultimate aim (guiding mankind toward the true happiness) were achieved. So, blame in Qur’an leads to informing the sinner and make him feel remorse and encourage him to repent.
This research is a comparative study of the views of Qur'anic jurisprudence of Mohaghegh Ardabili and Dr. Sadeghi Tehrani.In order to understand the rulings of the religion, the jurists must first know the interpretation of the verses because those who are obliged to understand their religious issues get help from the Qur'an and the jurists. On the other hand, the human intellect is limited and does not have the power to understand all the knowledge. Therefore, it is necessary that the jurists, commentators and common people learn the verses of Ahkam each in turn and according to their understanding, so that they do not fall into mistakes in their daily life and religious matters. Therefore, in order to be safe from mistakes, one should try to make the interpretation based on the correct principles and firm rules that are in harmony with the purpose of the Qur'an, which is to guide mankind. In this study, the opinions of both commentators and their points of commonality and difference were identified. It can be said that there are differences of opinion in about three cases in ghusl and ablution, seven cases in prayer, two cases in fasting and seven cases in Hajj.
Body cognition is one of the theoretical frameworks in cognitive sciences based on which cognition is a physical phenomenon that is formed through the interaction between body, environment, and mind. This is associated with many abstract concepts of the Qur'an, of which "POSSESSION" is one of the most important. This research has tried to measure and evaluate the effect of body cognition on the formation of the abstract concept of "POSSESSION" in the Quran language using a descriptive-analytic approach and cognitive semantics perspective. The data examined in this study were the lexical elements related to body organs and the verbs associated with these organs which were used to refer to POSSESSION. The results of this research show that understanding the concept of OWNERSHIP and its types in the Qur'an depends on the physical experience and physical activities of the human being and that the human experiential knowledge of the body parts, such as hands, feet, head, mouth and their related actions, such as: taking, making, earning, grabbing, standing and eating, is the basis of metaphorical mapping for understanding abstract concept of POSSESSION in Quran language, and can help us to better understand this concept in the Qur'an and improve our knowledge in this field.
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).
Introduction The facts in the field of "Qur'an studies" are indicative of the fact that the structure and content of the first and most important source of the world religion of Islam and the greatest miracle of the Prophet (PBUH) have long been the focus of orientalists. In the meantime, some of those who have achieved a correct understanding of the verses of this supreme heavenly book and its miraculous nature, believed in the divinity and authenticity of the content of the Qur'an and the heavenly prophethood of Muhammad, peace and blessings of God be upon him, but another group tried to make the pure appearance of the Qur'an in its various forms appear unjustified and cast doubts on it. The word "Isthriq" (which is considered the root of the word "Orientalist") originally means "seeking light"; and in the term, it means "finding out Western scientists about Eastern sciences and customs"; therefore, this word is synonymous with "Oriental studies"; and what is meant by Orientalists in this article is: "Orientalists, scholars and researchers and knowledgeable about the issues of the Orient"; "Orientalists" in this research means a group of non-Muslim Western scholars who research and conduct research in the field of Islam and the Qur'an with different motivations (preaching, colonialism, and science). (Adapted from: Dehkhoda, Ali Akbar, No. Harf Mim, Part II, p. 347; Dr. Hassan Anuri, p. 6965 Oriental words; Dr. Moin's Persian dictionary, one volume, p. 100 Oriental words) Spoken and written works of some of them in the field of the Holy Quran, indicate that many doubts have been raised by them on the holy body of Islam, especially on the Qur'an; among them is the question of "the influence of the Qur'an on Jahili poems". The word "affect" in the word means effect and mark in something (Safipuri Shirazi, 2018, vol. 1, under the word "affect"). The meaning of "being influenced by works" means that a work has been influenced and shaped by one or more other works. A number of Orientalists believe that the Qur'an was influenced by Jahili poems. They have focused a lot on the poems of two poets: one is the poems of "Umayyah bin Abi al-Salat" and the other is the poems of "Amr'u al-Qais" (known as "Amir al-Shaara" of the Jahili period). The requirement of this doubt is that the Qur'an is not revealed and sent by God, but it is made and paid by the Messenger of God (PBUH). Of course, this article is the only answer to the question,Research Question(s)How to analyze and criticize the doubt of the influence of the Qur'an on the poems of Umayyad Ibn Abi al-Salat?Literature ReviewBy searching in books, treatises, theses, and articles, a specific work with the title "Criticism and examination of Orientalists' doubts about the source of the Umayyad poems of Ibn Abi al-Sallat" was not found, but general works in this field were identified: 1- The book Doubts and Responses, Knowledge, by Mohammad Hadi; This book has been translated into Farsi by a group of translators; and it was published under the title "Criticism of Doubts About the Holy Qur'an" by "Al-Tamhid" Cultural Publishing Institute of Qom in 2015; on pages 288 to 290 of this book; after raising this question: "Is the Quran influenced by Jahili poetry"? Attention has been paid to the fact that "Tasdal", in the book "Mosadr al-Islam" ("Sources of Islam"), quoted the words of some critics of the Qur'an. Regarding the effectiveness of this book, he has discussed some of the poems of the Jahilit era. The author of the book "Doubts and Rejections", in the following, answered this in a concise manner (p. 533); 2- The book "Orientalists and Quran" (1385) written by Mohammad Hassan Zamani. In a part of this book, the views of Orientalists and Western Islamologists about the origin of the Qur'an are discussed in general, and there is no correlation between the verses and the alleged works; 3- Book: The Hypothesis of Adaptation of the Holy Quran from Non-Divine Sources: Review and Criticism of Orientalists' Doubts, Author: Mohammad Saeed Fayaz, Editor: Ali Sharifi, Qom, Fallah Publications, 2013, first edition; 4- Book: Orientalists and Islam, author: Qutb, Muhammad, Cairo - Egypt, Wahba School, 1402 AH/ 1999 AD, Bi Cha; 5- Book: Collection of articles on the Qur'an and Hadith and the Qur'an and the Orientalists; a group of writers; under the supervision of Mohammad Ali Rezaei Esfahani, with the cooperation of Mohammad Javad Eskanderlou, Seyyed Haydar Tabatabai, Qom: Al-Mustafa International Translation and Publishing Center, 2016;MethodologyThe information of this research was collected in a documentary way and processed with a descriptive-analytical method.ResultsThe most important point and the result of the contents of the seven criticisms mentioned in this writing is: the existence of serious literary problems in the poems of "Umayyad Ibn Abi al-Salt" and the lack of strong or reliable literary techniques obtained from comparing the Qur'an with his poems, indicates that the mentioned doubt, is completely invalid, baseless, and inconsistent with the existing facts.ConclusionThe Qur'an with his poems indicates that the mentioned doubt is completely invalid, baseless, and inconsistent with the existing facts
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
Introduction Witnessing the Messenger of God (PBUH) and the believers to the actions of people and seeing those actions in this world and testifying to them on the Day of Judgment, as well as testifying to the preaching of the Prophets (PBUH) and the actions of their nations are the certainties of the Holy Quran. However, despite the fact that the main issue is accidental, there are many issues such as who are the believers who witness, how they know about people's actions and endure their martyrdom in this world, and the testimony of the Messenger of God (PBUH) and his Ummah on the Day of Judgment about those actions, and also whether it is meant to see people's actions. In this world by all the ummah, even their corrupt people and their witness in the hereafter, or is it meant to see certain people from the ummah? And other issues are disputed among the commentators of the Holy Qur'an in such a way that the original issue of the certainty of the witness of the Messenger of God (PBUH) and the believers on the Day of Judgment has been faced with ambiguity. Therefore, the clear expression of the meaning of the Holy Quran and the removal of ambiguity in these issues indicate the necessity and importance of thisResearch Methodology:The method of research and data processing of this article is to describe the opinions and analyze them based on the desired verses in the interpretations. The method of collecting research data is in the form of library and data collection. Therefore, this writing, by examining the verses of Surah Al-Baqarah 143, Surah 105 at-Tawbah, and Surah 89 of Nahl and the related interpretations, is a scientific effort in the interpretations, with the aim of clarifying the truth of the testimony of the Messenger of God (PBUH) and the believers on the Day of Resurrection, from the perspective of the Holy Quran. The clear expression of the meaning of the Holy Quran in the mentioned issues shows the necessity and importance of this discussion.The hypothesis of the problem:According to the light and explanation of the Holy Qur'an and its guidance, the author believes that if with an empty mind and with the aim of understanding the truth! Pay attention to the Qur'an and study it. The Holy Qur'an itself must have clarified the main issue and its aspects. Therefore, in order to understand the clear meaning of the problem, the various interpretations of the parties, especially the interpretations of Mufatih al-Ghaib by Fakhr Razi and Ruh al-Ma'ani Alousi from the Sunnis and Majmael al-Bayan Tabarsi and Al-Mizan by Allameh Tabatabai from the Shiite commentators as representatives expressing the views of the two schools and some other interpretations are referred to and examined. Background of the research: Many articles have been written on the martyrdom of the Messenger of God (PBUH),Some of which are mentioned:The article "The Holy Prophet (PBUH) is a witness to the actions of the prophets" by Fadel Lankarani, published on the website (Shafqna) on 22/8/398, the author considered verse 143 of Surah Al-Baqarah to be the virtue of the Messenger of God (PBUH) and proof of Imamate, but the discussion of the presence of an infallible witness until the world did not end.The article "Quran and the problem of witnesses and the guidance of the chosen ones" written by Noor Allahi and Shaker, published in the scientific Journal of Belief and Theological Research of Saveh Islamic Azad University, Fall 2019, the authors prove the martyrdom of the Prophet (PBUH) with verse 143 of Surah Baqarah and the presence of another witness. Imams of Tahirin (AS) have considered that witness as an example with narrations, but they have not addressed the issue of the presence of an innocent witness until the end of the world.In the article "The Holy Prophet is a witness to deeds", from the Encyclopaedia of the Hozah's Treasures, published on 24/4/2016, the author explained the meaning of martyrdom as one of the duties of the Prophet (PBUH) and the Imamate to be a witness to the deeds of the Ummah, but in the presence of an innocent witness until the end of the world is not over.The article "Prophet's Witnessing", from Persman Academicians, published on 5/11/2013, the author, referring to Surah Ma'idah verse 117 and the words of Jesus (PBUH), discussed the compatibility of the appearance of the Prophet with the witnessing of prophets in life and death. But he does not talk about the presence of an innocent witness until the end of the world and other articles on witnessing the Prophet (PBUH).The result and findings of the research: Examining the verses of the martyrdom of the Messenger of God (PBUH) and the believers on the Day of Resurrection showed that from the point of view of the Holy Qur'an, the presence of an innocent witness who is aware of the facts and motives of the Ummah's actions until the end of the world is a matter of course, so that he can testify to the same thing on the Day of Judgment. Differences of opinion in some of these verses agree that according to these verses, the presence of an innocent witness among the Muslim Ummah is necessary until the end of the world, but since most of the wrongdoings are hidden and the dominant motive of the actions is not known, then the witness who must testify according to He must see the truth and motive of the Ummah's actions, according to Fakhrazi's interpretation, it is not permissible to make a mistake to testify based on what he has seen of the facts and motives of the Ummah's actions. Be certain of the righteous and innocent believers who are blessed by God Almighty, and they are the ones who, with God's grace, can observe and witness the facts and motives of the perpetrators until the end of the world. Therefore, after proving the infallible witness from the perspective of the verses, the Imamiyyah, based on the traditions of the Ahl al-Bayt (AS), believe that the examples of these people are not among the Prophet (PBUH) and the Twelve Imams. Otherwise, the example of an innocent witness is ambiguous for the verse, and the meaning of the verse remains ambiguous. In this way, since according to Imami commentators, the verses are examples of the martyrdom of certain people who are blessed by God and are innocent, the meaning of the verses is not ambiguous for them. But Sunni commentators, because they did not mention the example of this innocent witness who is aware of the facts and motives of the Ummah's actions, so the example of the innocent witness is ambiguous from this point of view, and as a result, the meaning of the verses of martyrdom, according to these commentators, does not have the necessary clarity
The negation of "junah" is an expression that is used in some religious discourses to express permission. Although in the majority of jurisprudential studies and reviews, the contents of this interpretation have been explained by relying on evidence, but the connection of this interpretation to some obligations has caused the emergence of the primitive idea of assigning it to the expression of obligation. The scope of application of this interpretation in verses and traditions, the way of ijtihad interaction of Imamiyya jurists with this interpretation, the conceptual analysis of this lexical item and the recognition of its contents in Sharia speeches are the issues that have been examined and processed in this research. It seems that the expression of the Shariah in the forms of the negation of "Junah", the negation of "Bas" and the order of prohibition, with the difference in the scope of application of these interpretations, have similarities to each other, and all of them are in the expression of justification and obligatory permission and the non-expression of something beyond that. are common In a descriptive-analytical way, this research deals with the semantics of the negation of "Jinnah" and its application in the Holy Qur'an, Sunnah and Fiqh, and has analyzed issues related to this, and aims to answer the following questions: Negation of Jinnah in the Qur'an and Hadith What does it mean? What are its contents and application in religious speeches? And what are the differences with similar interpretations?Introduction The phenomena of the words used in the book and tradition are the most important criteria for the jurist to deduce the religious rulings from these two important sources of jurisprudence. The validity of the phenomena in studying religious propositions depends on refining its minor details. What the science of the principles of jurisprudence is responsible for in linguistic matters is not just an examination of appearances such as the appearance of substance and the form of command and prohibition, concepts, generality, and application, but these are examples of the major validity of appearances that are commonly studied and analyzed in the prevalent books and works of the principles of jurisprudence. Other linguistic materials and structures are also found in the book and tradition, which, by discovering their appearances, can make the process of deduction easier and, in the light of their discovery, pay more attention to the coordination and harmony of jurisprudential propositions. One of the linguistic materials used in some Quranic and narrative expressions is the linguistic material "Junah"; in this research, assuming and accepting the systematicity of assertion, the discovery of the appearance of this linguistic material and the negation of its meanings has been the goal, and through this, an attempt has been made to open a new window to the path of deduction and inference in jurisprudence and the principles of Imamia and to take a small step towards the more.Research MethodThe researchers' attempt in this article has been to use a descriptive-analytical method and to explore the statements of linguists regarding the subject and the usage of the word "Junah" by utilizing documentary and library sources. They aim to investigate its Quranic applications, the opinions of interpreters and Imami jurists, and uncover the emergence of this linguistic material, and examine its negation.DiscussionFurthermore, clarifying the extent of the meaning and emergence of this word and its various applications, and its inclusion or exclusion regarding all religious rulings (both mandatory and recommended) is another question that has not been previously answered, and this research aims to address it. In other words, this study seeks to recognize the scope of the negation of this concept in jurisprudential propositions by examining its literal and linguistic meaning, and by using its applications, and to answer the question of whether the scope of the negation of this concept includes all jurisprudential propositions or is limited to a specific area of jurisprudence.After careful consideration of the literal meaning of the word "Junah" as expressed by linguists, and due to its frequent use in the sense of sin, it has lost its original meaning. Contemplating its Quranic usage and the opinions of interpreters and Imami jurists, the negation of "Junah" indicates permission in a general sense. In other words, the negation of "Junah" is equivalent to the negation of prohibition in voluntary human actions, which is consistent with the rulings of obligation, recommendation, dislike, and permission, and understanding its ruling requires evidence beyond the negation of "Junah".The report of this research can be seen as an opening to new approaches regarding concepts such as the negation of "Junah", the subsequent command, "It is not appropriate", "Curse", "Woe", and so on, and from this perspective, it leads to a more systematic inference of jurisprudence from the sources of Sharia.ConclusionThe following results were obtained in this research: A- The negation of "Junah" in the Quran and Hadith is limited to the sphere of voluntary human behavior and is only used in the realm of religious rulings, while the negation of "Ba's" is used both in the sphere of voluntary and involuntary behavior, and its application in legislation is not limited to religious rulings but is also used in the realm of customary rulings. B- The emergence of this interpretation conveys permission and allowance in a general sense, encompassing obligation, recommendation, dislike, and permission, and beyond this concept, there is no implicit indication; however, it is possible to use other parts of the Quran and Sunnah to imply the negation of "Junah" and derive a different meaning from it. The lack of application of this interpretation in the realm of customary rulings has made its implications straightforward, and this, in addition to the possibility of using evidence in its multiple applications, has led to a lack of discussion about its implications in jurisprudential studies. C- The evidence of affirming the negation of "Junah" can be supported by the statements of linguists and through the analogy of its meaning in customary usage, this basis can be strengthened in expressing it. D- The valid applications of the negation of "Ba's" and its scope in inference operations are much more extensive than the applications of the negation of "Junah", and this necessitates the inclusion and exploration of the conceptual negation of "Junah" in the negation of "Ba's". The narrational expression "It is not appropriate" is a similar expression to the affirmation of "Junah", which may be adopted from the meaning of some expressions that include the negation of "Junah", and the expression "It is appropriate" is similar and equivalent to the negation of "Junah".
