محمد رکعی

Human reason has various cognitive and practical functions. Different philosophical schools have articulated diverse roles for practical reason. The main objective of this article is to uncover the practical-ethical functions of human reason based on religious texts and narratives. Utilizing the method of analyzing religious hadiths, the following results have been obtained: reason has three practical-ethical functions in the realm of human life: 1. Identifying moral obligations and values 2. Issuing judgments of necessity and desirability 3. Motivating and managing behavior and character. In identifying obligations and values, reason considers both the essence of actions and sometimes external evaluations. In the second function, reason acts as a legislator, issuing judgments of necessity and desirability, irrespective of others' opinions or the intrinsic value of the action itself. In this function, reason adds value to the action. The third function of reason involves managing human conduct and character, with the most important element in this management being the notion of "good," which reason uses to organize all internal forces and factors.

This thesis is an interdisciplinary study that analyzes the concept of forgiveness in the culture of the Quran and Sahifah Sajjadiyah using cognitive semantics and examines the intertextuality of forgiveness in these two sacred texts.
Cognitive semantics of forgiveness aims to uncover the conceptualization of forgiveness within these texts. The meaning of forgiveness has always been questioned in the Quran and revealed texts, with ambiguities surrounding its interpretation. This thesis employs two methods—cognitive semantics and semiotic intertextuality—to answer the question of what the meaning and concept of forgiveness is through cognitive semantics, and how its intertextual relationship with forgiveness in Sahifah Sajjadiyah can be explained.
By examining the verses of the Quran and the supplications in Sahifah Sajjadiyah through the aforementioned methods in conceptual metaphors, we conclude that the concept of forgiveness in the Quran and Sahifah Sajjadiyah fundamentally differs from the definitions found in lexical works. Based on the structural metaphors of forgiveness in the Quran, forgiveness is an existential matter characterized by qualities such as being promiseable, preparable, lovable, and desirable.
According to the conceptual metaphors of forgiveness in Sahifah Sajjadiyah, forgiveness is characterized as nurturing, a refuge, trust-building, a blessing, complementing, deserving, hopeful, requestable, a space, a presence, and expansive, along with possessing sweetness.
Based on exemplars and other meanings within the radial network of forgiveness in the Quran, forgiveness can be defined as an existential matter that stands in opposition to punishment and serves as a reward for humans. Additionally, the meanings of pardon and disregard for sin, which also function as a reward, along with the negative and non-rewarding semantic components, form the subsequent layers of the radial network of forgiveness.
In Sahifah Sajjadiyah, the exemplar of forgiveness is introduced as an existential matter that opposes sin. The opposition to punishment and immunity from it are further layers of the radial network of forgiveness that do not exist in the Quran.
In the interpretive intertextuality of forgiveness in the Quran and Sahifah Sajjadiyah, it is concluded that there is both agreement and opposition, as well as influence; however, there is no conflict, divergence, or parallelism in the intertextual relationship between Sahifah Sajjadiyah and the Quran, as the words of the Imams (peace be upon them) stem from a source of revelation and are influenced by the verses of the Quran.

Intellect ('Aql), as a spiritual creation of God, has been independently created and bestowed upon humans. Intellect, prior to its association with humans, has functions. This research focuses on the functions of intellect in the realm of ethics to clarify whether intellect, in its cognitive dimension, only comprehends "facts" or also comprehends "oughts." It needs to be determined what functions intellect has in its non-cognitive dimension (desire, will, and external actions). Based on the narrations of the Imams and utilizing a narrative-focused approach in analyzing the narrations, we have concluded that intellect, in the domain of epistemology, recognizes existents and oughts, and this recognition occurs in two domains, namely "sign and language" and "analysis and inference." The linguistic ability and the skill of expressing intellect verbally are one of the cognitive functions of intellect that can be addressed independently. In addition to perception, intellect also has functions in the realm of behavior. Power, will, choice, desire, and practical action are among the functions of intellect. Intellect can possess all the behaviors of angels and spiritual beings, such as "acceptance, refusal, prostration, speech, and supplication," as mentioned in the Quran.

The Qur'an explains two types of economic progress. The Qur'an explains the many material benefits with different interpretations (blessings of heaven and earth, streams and gardens, etc.) in accordance with the age of its revelation, which have a different nature for the two monotheistic and atheistic societies and the principles of their realization are also contradictory; Monotheistic progress is achieved for a united and believing society, and goodness and blessing is for them; But atheistic progress is made for the atheists and the disobedient, and the punishment is good in appearance. In this progress, God opens all the doors of material blessings on them and afflicts them with economic progress, and these benefits increase more and more day by day, but suddenly, he takes those blessings from them and suffers severe worldly and then hereafter torment. In this research article, we answer the question, what is the relationship between atheistic economic progress and divine traditions from the Qur'an's point of view? And those divine traditions that cause economic progress for atheists are examined. This research uses descriptive-analytical method.

One of the ways to understand the Qur’an is to have a correct knowledge of the semantics of its vocabulary. The present article deals with the semantics of the word, Lesan (tongue), in the Qur’an with a new semantic method using collocation in order to explicate its meaning in relation to its collocates. In this research, the Qur’an and commentaries have been used to adapt the basic (lexical) meanings and the semantics of Lesan. According to the findings of this article, “Lesan” in some verses is a part of the body and in some others, is the verb of this organ, that is, “speaking” and this speech has two types: positive and negative. Some verses refer to the Prophet’s (PBUH) Arabic words and language. His language is Arabic and of the positive type of speech and it is required to conform to the culture of that nation. Thus, considering the “ethnic tongue” to be the “ethnic culture” as a requirement for the meaning of Lesan is acceptable. In conclusion, except for the expression of “ethnic tongue” which lexically means “ethnic language” and in collocation, “ethnic culture”, the lexical meaning and the meaning derived from collocations are compatible in other uses of Lesan.

The importance of the subject of love in Islamic anthropology has caused scientists to discuss it in detail or briefly, despite the fact that this issue has long been widely considered by scientists, but the role of the human will in love has not been much considered ‌اند. But the voluntary nature of love in the Qur'an and Hadith is proven by evidence. One of these evidences is the use of the substance of love in the Qur'an. This chapter has a kind of cause because it adds the meaning of seeking to the meaning of the root of the verb The meaning of preference is created in the meaning of love. Also, verses and hadiths that name negative and negative loves recognize the existence of a kind of authority in human love. Another evidence in the acceptance of the human will in love by verses and hadiths is that love can be guided from the perspective of verses and hadiths.

Profiling means building one or more concepts from among the concepts of a cognitive field and studying its relation to the cognitive field and other concepts of the same field. Concept of doubt often has been regarded in the cognitive field of knowledge by the epistemologists, linguists, logicians and commentators; but from the Qur’an viewpoint, doubt should be counted in the field of uncertainty which includes epistemological uncertainty and doctrinal uncertainty. Therefore the Qur’an uses the concept of doubt in two dimensions of epistemology and doctrine. Lexical profiling in the Qur’an shows thatat least in thirteen verses doubt belongs to the field of faith and only in two verses it could be related to the cognitive field of knowledge. Based on theory of lexical profiling, the Qur’an profiles doubt in doctrinal uncertainty. Studying the relation between doubt and its cognitive field it gets clear that the Qur’an regards doubt as lack of surrender caused by doctrinal uncertainty.

One of the most basic and efficient abilities of human mind in recognizing phenomenon is categorization. It means putting similar phenomenon in general groups in order to ease recognition of their examples. Categorization could be investigated by three approaches. Aristotle or classical logic is the oldest method of categorization which is based on principles of subjectivism, necessity of common element in examples, maximum discrimination, simplification, determination of categories and same gradation. Second approach in categorization is based on Wittgenstein’s familial resemblance. Main principles of this method are as follows: objectivism instead of subjectivism, familial resemblance instead of common quiddity, fuzziness instead of maximum discrimination, negation of apparent category determination and grading examples instead of same grade. The most exquisite method of categorization is cognitive categorization that emphasizing the prototype element in process of categorization differs from the two previous methods in empiricism principles against objectivism and subjectivism also prototype against common quiddity.

As the most important human knowledge source, reason is suffering some limitations in the theology realm. The religious texts explicitly show these limitations in knowing Gods Nature, attributes as well as some actions (creatures) and furthermore explains the causes for these limitations. In explaining the causes for the reason's limitations in various aspects of theology, the hadiths analyzed the ways of reason for attaining knowledge, that are encompass, record, division, measuring and imagination, and regarded them as inefficient; because the knowledge gained in these ways would be limited and the Divine Nature and attributes are absolutely infinite and cannot be comprehended by reason.

There exist in the Holy Qur’an verses in which the discussion of final inheritors of the earth, divine owners and caliphs on the earth has been propounded. Among these verses from which the issue of Mahdi’ism (or messianism) has been inferred mention may be made of 21:105, 24:55 and 28:5. Some of the exegetes on the other hand, have not considered these verses as relevant to Mahdi’ism. They have interpreted the ‘earth’ in these verses as ‘Paradise’. This article investigates these verses in the three pivots of “lexical analysis”, “narrative analysis” and “interpretation of the exegetes”. Based on lexical indications the appearance of the verses, stipulation of the traditions and analysis of the exegetes’ statements, this article concludes that these verses also apply to the discussion of Mahdi’ism and have propounded the global government of Imam Mahdi (may Allah hasten his advent) in the earthly world.

The Welayat of Holy Imams has two dimensions – i.e. generation and legislation. Each one of these aspects can be examined via rational, traditional and historical approaches. The present essay studies the issue of "legislative Welayat of Imams (AS)" through a tradition-based approach in the domain of varieties of legislative Welayat. This article is concentrated on the following categories: Welayat to legislation or conferment of legislation to Imams, exegetical Welayat or scientific and religious authority, social Welayat or leadership of society. Traditional texts have proven the legislative Welayat of Prophet's Household in all these cases and eventually they demonstrate that Imams have the same status as that of Prophet Mohammad (SAW) in all affairs of Welayat but prophecy.

The present writing develops the foundations of knowledge from three categories (knowledge (mental form), knower, and the known (object of knowledge)) to four and introduces educator (as the fourth one). By “educator”, the external agent is meant which plays the main role in communicating knowledge. This writing proceeds in four lines: educator, one who is being educated, objects of education, and methods of education. And it employs the semantic methodology in the connotative fields; and, finally, comes to the conclusion that from among educators, the Holy Qur’an puts emphasis on “God”; and, from those who are being educated, it emphasizes “man”; and, though it mentions some other instances for both of them, the overview presented by the Holy Qur’an is based on God’s being an educator and man’s being one who is being educated.