mohammad moghtari

One of the verses whose interpretation has been the point of disagreement of the commentators is the phrase "وعلی الذین یتیقونه" in verse 184 of Surah Al-Baqarah. Since the verb "yatiquna" is used positively in this verse, it has challenged the commentators to understand the phrase. The present article, which has been done by descriptive-analytical method, seeks to provide a more accurate understanding of the verse by retrieving the evolution of the understanding of this verse and retrieving the necessary data to correctly judge the conditions and exceptions of fasting in the Qur'an. Slowly Through the studies conducted in this research, it became clear that according to the time course from the first century to the present era, in order of the understanding of the commentators, topics such as; The difference between the recitation, the hypothesis of abrogation, in the appreciation of the negation letter or verb "Kanwa", the expression of the examples of "Yatiquna" and the explanation of the exact meaning of this article in the verse have been discussed. Among these views, the efforts of recent commentators in the fourteenth and fifteenth centuries to understand the verse have contributed greatly to the correct interpretation of the verse. These efforts have been through the discovery of the semantic truth of "Yatiquna", which has led to the comparison of the difficulty in the article "Yatiquna" and has been mentioned in the views of commentators of the Companions such as Ibn Abbas.

In this article, the difference between the meaning of the word Alaa and Nemat has been investigated. These two words are used in the Qur'an, but the translators also translated the word "Ala" as "Blessing". If we believe that every word in the Qur'an has its own meaning, there must be a difference in the meaning of these two words. Therefore, to understand the conceptual difference between these two words, we conducted this research. After examining the literal and interpretative meaning of these two words, it is understood that the word "Ala" tells the story of the peak of God's mercy and love, which is one of its examples. From this point of view, "Ala" is a blessing. Also, in blessing, the only consideration is the blessing itself from the material or spiritual aspect, external or internal and [...] But in "ala" in addition to its generality and including all types and examples of "nemat"; It also expresses the attribute of God's power. In the final part, the conceptual commonalities of blessing and blessing with grace, kindness, mercy and grace were pointed out and the difference in meaning of each was explained. This article has been written using library sources and analytical-descriptive method.

Some groups of accountable (mukallafīn) people may sometimes have difficult jobs and may not be able to fast Ṣawm (Arabic: صوم) during the holy month of Ramaḍān at all, or in the summer, for example. The present research is a descriptive-analytic method, after preliminary statement about the terminology of ṭāqah (Arabic: طاقه, endurance) in the word and the Noble Qurʾān, as well as the examples of “upon those who are able [to fast, but with hardship]” (Arabic: علی الذین یطیقونه, Phonetic transliteration: allatheena yuteeqoonahu, the Noble Qurʾān 2:184) to investigate and express the fact that according to the traditions and opinions of jurists, even if the owners of hard jobs are not able to perform fast and carrying out or fulfilling the fasting (Arabic: قضا, Romanized: qaḍā of missed fasting) until the end of the working period (e.g., 30 years), due to difficult working conditions such as: the inability to leave or change a grueling job, the shift of working hours, not having vacation all year round, etc., and they are obligated to perform their fasts while they are alive after retirement and the end of service, because they are not like an old man or an old woman and a thirsty person after their retirement that fasting is harmful for them to be able not having qaḍā and satisfied with paying fidya (fidyah) for fasts missed out of necessity. But they will be considered examples of “upon those who are able [to fast, but with hardship]” (Arabic: علی الذین یطیقونه, Phonetic transliteration: allatheena yuteeqoonahu) and will be excused from performing fasting during the work, according to the above-mentioned conditions.

The simultaneity approach of semantics is an attempt to represent the vocabulary of Quranic concepts. Because words in the Qur'an reveal their true meaning from the sum of intertextual connections in the form of a semantic network. The purpose of this article is to first examine the root of the word "taqah" in the word and its uses in the Qur'an. After that, the adjacent and mutual concepts of the taqah material will be studied. The approach of selecting cognate concepts is among words that have a semantic affinity with the word taqe. The search of Quranic data showed that words such as; Mobtilikam, Tohmalna, Asra', Bakhlo, Vasa and Iklof are the primary companions of the subject of taqah, which share the semantic components of suffering, hardship and difficulty. In the secondary stage, each of these 6 words, which had a semantic affinity with taqah, have been paired with words in some verses that are included in the semantic components of zakat. Then, by using the component of semantic contrast, the explanation of the four articles Yasir, Abbreviation, Rafq and Hun was discussed and the result of the concepts of these 4 articles is ease, comfort and lightness, which, while contrasting with the meaning of difficulty and difficulty in strength, ensures the involvement of the mentioned restrictions in addition to Ability will mean endurance. It should be noted that this article was written using library resources and descriptive-analytical method.

In verse 184 of Surah (chapter) Al-Baqarah (Arabic: البقره, lit. The Heifer or The Cow), according to the phrase: “And those who are not able to do it may effect a redemption by feeding an indigent person” (Arabic: وعلی الذین یطیقونه فدیه طعام مسکین), the suspicion of the permit of fasting or feeding the indigent people for the mukallaf (obligee, obligator) has been raised. Some people claim that the word (those who are not able to do it, Arabic: یطیقونه) means those who are able to fast, and Allah has decreed that even for able-bodied (capable) people, if they do not want to fast, they can feed the poor indigent people. They have given evidence for their claim as narrations in which the infallibles (al-Maʿṣūmīn, Arabic: المعصومین), wherever they have used the capability root (Arabic: إطاقه) and have chosen the meaning of inability and powerlessness, have brought a negative word with it. According to the research findings, it is true that (those who are not able to do it, Arabic: یطیقونه) means ability, but in addition to power, there is qualification extreme hardship and hardship in its existence, which causes distress and constriction (Arabic: عسر و حرج). Explaining the meaning of hardship along with ability in (those who are not able to do it, Arabic: یطیقونه) is possible by analyzing the same narrations and order of verses 183 and 286 of Surah (chapter) Al-Baqarah. Therefore, all those who are able to fast with great difficulty will be excused and fasting is not obligatory on them. The present article has been written using library resources and analytical-descriptive method.