جستجوی مقالات مرتبط با کلیدواژه « قرآن کریم.‏ » در نشریات گروه « علوم انسانی »

Understanding the nature of attributes of God is one of the important and prominent teachings in the verses of the Holy Quran. Ascriibng human qualities to Allah is a complex topic reflecting in the Mutashābihāt (ambiguous verses). Various hadiths and Quranic interpretations have discussed the concept of forgetfulness attributed to Allah. Thus, the research aims to analyze the concept of forgetfulness in various verses and examine their context by referring to authentic hadiths, verses, and rational reasoning in order to establish the concept of forgetfulness in the Holy Qur'an. The methodology used in the research is library-based and analytical. The results indicate that, based on rational and textual evidences including the linguistic context of the Holy Quranic verses and the verses discussing the subject of forgetfulness attributed to Allah, forgetfulness holds no meaning for Allah, whose knowledge encompasses the entire universe. Instead, it refers to the disregard shown by disbelievers and hypocrites towards God, as they have forgotten His commands and the Day of Judgment in this world. As a result of this negligence, God also disregards them and does not include them in His mercy. Furthermore, through an examination of Maḥkamāt (clear-cut verses) and hadiths, it becomes evident that God never forgets anything, thus dismissing any doubt or misconception regarding this matter. According to the literature of the Holy Quran, this interpretation is a subtle metaphor for God's indifference and neglect towards sinful individuals.

Recently, the concept of "optimal governance" has been increasingly used in development literature. The theory of optimal governance, which is defined by various features, including justice, is considered a model for sustainable human development.On the other hand, one of the characteristics of the infallible imams, peace be upon them, is justice, especially social justice; Because if they do not have this feature, they cannot fulfill their duties. This article tries to explain the necessity, way of discovery, works and dimensions of Imam's justice with emphasis on social justice and its difference with the view Explain non-Shia words. Paying attention to the narrations of Imam Reza (peace be upon him) is important because during his time, the basic issues of Islam were discussed more. Also, according to the appearance, he has held the position of "crown prince" for some time, and these two factors have provided the basis for a discussion about the Imam's social justice. The findings indicate that justice, which is one of the desirable components of governance from the point of view of the international system, can be clearly traced in the Holy Quran, the words of Imam Reza, peace be upon him, and historical reports related to the time of his "crown" position. From this point of view, by examining the mentioned component in the social life of that Imam as well as the time when he held the position of Imam Hammam, we will find that Imam Reza, peace be upon him, not only believed in good governance in his opinion, but also committed himself to it in practice. they knew.

Translation scholars have developed different approaches to demonstrate the nature of translation, one being the cannibalistic post-colonial approach. The story is -Brazilian natives ate the Portuguese priest (a symbol of colonization) during a ritual. This event was later presented as the Declaration of Cannibalism, and symbolically, the act of digesting and absorbing the achievements of the colonizer, by eating the flesh and drinking blood through which, the colony got stronger.

If we look at Masnavi Ma’navi from this perspective, the reason for the Quran’s tremendous influence on it will be completely clear. To clarify the impact of the Quran on Masnavi Ma’navi from a post-colonial translation perspective, Vinay and Darbelnet’s model is adopted because the post-colonial perspectives often have descriptive approaches. Vinay and Darbelnet’s model is concerned with two direct and indirect translation strategies in linguistics and translation studies.

The results of the study indicate that Masnavi Ma’navi, from a post-colonial perspective, is a form of translation of the Quran. Molavi’s motivation in resorting to Quranic verses, in parallel to the meaning of his poems, is to establish a Utopia of Persian literature so that Persian language and literature can reach the level of the high cultures of the world. Although Molavi applied both direct and indirect translation strategies in transferring Quranic verses into Masnavi Ma’navi, he is interested in ingurging, modulation, and equivalence methods as well.

Translation scholars have developed customized theories to demonstrate the nature of translation with ideological tendencies. One of these theories is the cannibalistic postcolonial approach. It dates back to the story where Brazilian natives ate the Portuguese priest (a symbol of colonization) during a ritual, later presented as the Declaration of Cannibalism. Symbolically, the act of digesting and absorbing the achievements of the colonizer, especially their language, by eating the flesh and drinking blood of the other party, was transformed into a means of strengthening and promoting the colony’s power. In brief, the objective of the colony was to absorb the power of the colonizer within itself as to generate new authority. Eating foreign flesh and drinking blood in this ritual is a symbolic sign of respect and acceptance statute and superiority, with no denial or rejection on the colonizer part. In this perspective, the colony replaced the subordinate stance with the superior stance and, like a superior culture, reached power and glory. In the Homogenetic approach perspective in the translation process, the source text is ingurgated to strengthen the target text (TT). A deep look at Masnavi Ma’navi in this perspective, the reason for the Quran’s tremendous influence on it will be completely clear. To clarify the impact of the Quran on Masnavi Ma’navi from a postcolonial translation perspective, Jean-Paul Vinay and Jean Darbelnet’s model is adopted because postcolonial perspectives have descriptive approaches and it is necessary to integrate these approaches with pattern-based and analytical approaches.

Method and Materials:

The Holy Quran and Masnavi Ma’navi constitute the primary sources of this study. The effect of the Holy Quran on Masnavi Ma’navi from the viewpoint of post-colonial translation is combined with Vinay and Darbelnet’s model. The two general strategies of their model are direct translation and oblique translation. Accordingly, in any translation, there exist seven key active processes or procedures::Ingurgitating: is to take a word from the source language (SL) and hold it in the target language (TL), the easiest of the procedures, usually applied in one of two situations: when addressing a new technological method for which there is no term in the TL, or when holding a word from the SL for stylistic effect, where the translator applied a foreign word.

Calque:

 is when a word from the ST is translated into the TT. Calques either adopt the TL syntax when translating each word literally, or they disregard the TL syntax and stick to the SL syntax, thus, making syntactical structure complicated in TT.
Literal Translation: according to Vinay and Darbelnet, this approach can only be applied in specific situations. These scholars believe that interpreting word for word without changing the context is an appropriate measure applied in literal translation. Simply, literal translation broadens the meaning of a calque more appropriately.

Transposition:

 according to Vinay and Darbelnet, is described as a change in word class without a change in meaning. This applies when translators alter the word form, such as nouns to verbs, without thinking about it. Transposition, to Vinay and Darbelnet is either mandatory or optional; they refer to the ST as the base expression and the TT as the transposed expression.

Modulation: 

is the process of generating a TT from a different perspective than the ST. When the results of the previous procedures produce an awkward-sounding translation despite being grammatically, syntactically, and lexically correct, Vinay and Darbelnet consider this procedure to be appropriate.
Equivalence: can be both simple and complex. Vinay and Darbelnet apply the example of someone expressing pain to describe equivalence as something that is almost inherently cultural, expression "ouch!" in English, while a literal translation of the sound would be useless to the reader in French, expression, “ae!.” Both terms will immediately convey to readers that there is a degree of pain involved.
Adaptation: when the translator attempts to make the SL into the TL while assuring that it is as important and meaningful as the original, adaptation is equivalent to equivalence. Imagine if the ST said anything so unmistakably English that translating it into French would be meaningless, or vice versa. Adaptation is needed at this point by the translator. The phrase banlieue is a great example of this, but it can be a bit of a double-edged sword when translated into English.

The findings here reveal that the level of linguistic interference depends on social and cultural factors next to the strength of different linguistic and literary systems; for example, when the translation is done from a strong language or culture, the reception of the SL will be greater in the TL, especially if TL or culture needs to gain strength in a specific context. In this article, the ingurgitation method, as the first of the seven main methods of Vinay and Darbelnet’s model, is fully adopted in the process of analysis of Masnavi Ma’navi to reveal new perspectives on translation studies. Ingurgitating elements of the SL are the methods applied in preservation, reduction, deletion, addition, transposition, and modulation. Among these seven models, the 1st, 4th, 5th, 6th, and 7th are applied in transferring the verses and phrases of the Quran into Masnavi Ma’navi. The translation with calque and literal translation methods was less than the others.

Based on the finding here, Masnavi Ma’navi, in a postcolonial perspective, is a form of translation of the Quran, as the translator has selected the highest and most sacred capital of the SL, like the Quran, and has applied its verses to compose his poems and give them meaning to the highest extent possible. Molavi’s motivation in applied Quranic verses, next to the meaning of his poems, is to establish a Utopia of Persian literature so that Persian language and literature can reach the level of the superior cultures of the world. Although Molavi considered both direct and indirect translation strategies in transferring Quranic verses into his Masnavi Ma’navi, without disregarding strategies like ingurgitation, modulation, and equivalence.

One of the fundamental issues in the matter of men and women is whether men and women have the same truth and nature And are similar works expected of both, or do they each have a different humanity or nature? The purpose of this study is to identify the views of the Holy Quran on the difference between men and women and to show it to the followers of the QuranAccording to the Qur'an, gender is not important, but the criterion in the sight of God is piety. Although men and women are different in terms of gender, they are equal in terms of humanity. The distinction between rights between men and women must be sought in the existential differences between men and women. Islam has established its rights based on many differences between men and women physically, mentally, emotionally and based on human nature. in this article, with a descriptive-analytical method, the distinction between men and women in terms of humanity and nature from the perspective of the Holy Quran has been studied. And we conclusion that men and women share human nature; That is, it is not the case that one is superior because of being a man and the other is inferior because of being a woman.

The Quran, as the fundamental law of Islam, gives special importance to political issues. In researching political covenants in the Quran, we must look for numerous verses that have expressed the basic principles of politics. As a guidebook for humanity to reach the desired Islamic community, the Quran has referred to believers in divine covenants on political issues. This present study aimed to answer the question of how the analysis of the content of divine political covenants in the Quran has been and to what extent they have been referenced by using a qualitative thematic analysis method to identify hidden concepts in verses containing the phrase (yā ayyuha al-ladhīna Ᾱmanū), which are inclusive of divine political covenants. The research community includes all Quranic verses, 89 of which were found to contain the address (yā ayyuha al-ladhīna Ᾱmanū). To extract and categorize political concepts from these speeches, various interpretations, articles, and thesis were studied.With three stages, six steps, and twenty measures that are characteristic of content analysis, the results of the present study show that 20 surahs of the Quran include 269 divine covenants, 47 of which are political covenants, 12 of which are basic themes, and 3 of which are organizing themes that fall under the category of political themes. Finally, the network of themes was illustrated and analyzed.

Deterrence stands as a significant theory in defense and security within international politics, representing a key military doctrine embraced by global powers. In today's landscape marked by pervasive political and military conflicts, the concept of deterrence assumes paramount importance. Historically, the theory finds its roots in Western thought; however, considering the potentials within the Quran, it becomes plausible to formulate a Quranic rendition of this theory. Nonetheless, developing a precise scholarly theory of deterrence necessitates a thorough examination of its constituent elements, the conditions facilitating its realization, and its practical principles. This study endeavors to extract these fundamental aspects from the Quran. The research methodology employed herein is descriptive-analytic and inferential, with data collection conducted through the library method. The central inquiry revolves around delineating the components, conditions, and principles of deterrence policy from a Quranic perspective. The underlying hypothesis assumes that the components, conditions, and principles of deterrence can indeed be gleaned from the Quran. The research findings reveal that deterrence comprises four essential components: the invader, the deterrent, the tool of deterrence, and the subsequent action. To achieve deterrence effectively, certain conditions must be met, including possessing military strength, presenting a decisive threat by the deterrent, the presence of requisite awareness, and ensuring rationality on both sides. Furthermore, by adhering to specific governance principles such as understanding the enemy, preparing military forces, consolidating defenses, among others, the objectives of deterrence can be realized, and potential military threats from adversaries can be effectively thwarted.

The Universal Charter of Human Rights, which was compiled with the motivation of the rule of justice and world peace and was effective creating peace and security, is based on certain principlespresent research, while examining materials and contents declaration and its adaptation to the perspective of the Holy Quran, in terms theorizing, applying and implementing, it should be examined by referring verses and traditions and authentic religious and legal books. The axis determining the most important principles of human rights and freedoms, including the principle of freedom, the principle equality, which is included the declaration of human rights and is apparently ine with the teachings of the Islamic religion, but does not have sufficient validity. Despite the universality of the Declaration of Human Rights, it has so far provoked many challenges among some nations of the world, including Muslim countries, which ignore the main basis of human rights in Islam, which isoneness of God and the reliance human reason and the axis Being human has been involved in compiling this declaration. The general result this research was examine common points and points difference between the articles Declaration of Human Rights and the views of the Holy Qur'an in terms of content and theme following areas, such as; Human dignity, foundations, views, types of freedoms, property, differences implementation, inherent equality and the principle of equality, right life and security in personal life, differences type of attitude towards humans, neglecting the relationship between humans and God, solving challenges and shortcomings Human rights.

Mercy and kindness is one of the attributes of the Almighty God, which negation of the pure Yazdan is like giving in to the imperfection, deficiency and non-existence in the realm of his existence. On the other hand, our belief based on the verses of revelation is that the essence of creation is based on God's compassion and kindness, and many verses of the Holy Qur'an remind us of many manifestations of His kindness. Among other things, honoring and respecting servants, favoring servants, covering faults, the method of preaching, giving good news and giving hope, warning, accepting repentance and delaying the punishment of servants prove this truth. This is despite the fact that many atheists, in their works and writings, especially in the virtual space, by inserting certain doubts, are against the truth of God's kindness and mercy, and by publishing their ideas on social networks, they try to present an image Fierce and terrible from God, they have believers. The present article, which is organized in a library method and a descriptive and analytical method; He tries to answer the doubts of atheists in cyberspace on this issue by explaining God's kindness and its manifestations in the Holy Quran.

One of the most important issues in human life is enemyology and an appropriate understanding of the strategies to deal successfully with the enemy. The Holy Qur'an has named six groups of enemies: "Satan and his companions", "Nafs-Amara (lasciviousness)", "some of wives and children", "infidels and polytheists", "some People of the Book, especially Jews" and "hypocrites". The Prophet, on the one hand, fought culturally and socially against idolatry, atheism, and hypocrisy in belief and practice, and the triangle of atheism, polytheism, and hypocrisy was also placed against him during his mission and did not give up any struggle against and monotheism. The current research aims to know the components of interaction with the enemy according to the Qur'an, hadiths and Imamiyah Jurisprudence. The research method is descriptive-analytical using library and documentary sources. The results of the research show that Holy Qur'an teaches us what special method we should use in confronting each of the enemies. In clearer words, it teaches Muslims the way to deal with Satan, Nafs-Amara, infidels, etc. separately, and also, it puts a special way to deal with every enemy's method. Among these methods are Faith and trust in God, abandoning sins, constant remembrance of God, seeking refuge in God, self-purification, fearing God and restraining the soul from whims and desires, surrendering oneself and affairs to God, cutting off all communication and friendship other than God, declaring a clear position of disliking them, cultural struggle through the Qur'an, religious insight and tolerance, interaction with the enemy.

The verses of the Qur’an enjoy commentaries besides what is inferred from their meanings and the Ahl al-Bayt (as) are the finest source for obtaining these commentaries since they are regarded as being on par with the Qur’an, according to Ḥadīth al-Thaqalayn. The majority of hadiths provide the Qur’anic verses with commentaries; while commentary narratives are not separated from interpretational narratives in narrative books and interpretations. As a result, it is critical to distinguish between the two types of narratives and identify the nature of each commentary. This article aims to answer the question of what kinds of commentaries have been provided for the verses on the Hajj in commentary narratives. Regarding this, the commentary narratives related to Hajj verses were extracted from the interpretational narratives below those verses based on the terminological meaning of the commentary of the Qur’an in verses and narratives. Using the descriptive-analytical method, it was found that these narratives contain four different types of commentaries: the given verse’s internal meaning, its internal example, its example over time (both inclusion and generalization (jari and intibaq)), and examples of its specificity (itlaq) or generality (umūm).

The social relations of Muslim societies with other Muslim or non-Muslim nations are among the topics addressed in the verses of the Holy Qur'an. The need to demarcate issues related to Muslim relations in Islam and divine verses has been emphasized. Sometimes the boundaries are geographical and terrestrial, sometimes in social, political, cultural, and religious issues. Considering the necessity of religious and political demarcation of the Islamic Republic with the enemies and the necessity of obedience to the Holy Quran, the present study has examined the Quranic propositions in demarcating the provincial relationship using the content analysis process and MAXQDA software. An examination of the data shows that there are four approaches in the divine verses on this subject: condemnation, prohibition, denial, and proof. God forbids the believers from guardianship with infidels, Jews, and Christians, ridiculers and players of religion, people who are angry with God and their enemies and God. The basic themes of denial include two groups of infidels and non-immigrant believers. The theme of proof can also be divided into two sub-themes of the right front and the false front. The right front includes the basic themes of God, the Prophet (PBUH), believers, and angels, and the false front includes the basic themes of Satan, infidels, Jews, Christians, and oppressors.

The means of hearing is the divine blessings on man, which can be guided through the interpretations of the human Qur'an. Hearing is the first active sense in human existence before and after birth. Hearing aids are one of the main necessities of the body and many perceptions are done through this. This article examines the tools of "hearing" in human education with a descriptive-analytical approach. The purpose of writing this is to explain the position of hearing and the need to pay more attention to it in advancing educational goals and the position of this vital and effective tool in human development. What is the place of hearing as an educational tool in the Qur'an? What is the role of hearing in human education? Due to the efficiency of listening, inducing educational goals in this way can help cultural officials and educational educators achieve their goals. Therefore, if we want to institutionalize an educational issue among the target group, paying attention to the blessings and means of listening more than other senses can bring us closer to the goals and we can do better in institutionalizing norms. Another important result is that accuracy in the content of the word and repetition of the content is effective in educational development and acceptance of the right by the audience. Hearing is the first stage of acquiring knowledge and then understanding and reasoning take place. This word is used in the Qur'an in the four meanings of the ear, the act of hearing, understanding, and accepting and obeying the truth.

The miracle of the Quran is one of the oldest and most frequent issues in Quranic and theological studies. In the meantime, the morphology of Ejaz has received more attention than other dimensions and its understanding is mostly limited to a specific elite audience. This research aims to analyze the qualitative content of a collection of verses containing a dialogue between two opposing and agreeing points of view about the verses of the Qur'an, with a new approach to analyze the quality of the understanding of the miracles of the Qur'an for the general audience. The findings of the research show that the Qur'an relies on the dialogue style in expressing the issue of the verses of the Qur'an and special implications in this context. "Guidance" is the most central feature of this miracle. The specific guidance of the Qur'an is not mere knowledge that is separated from faith and belief, but it is a kind of inner arousal that makes a person believe and yearn for a truth; The nature of this guidance is such that its realization requires and is accompanied by the understanding of the verses of the Qur'an. The verses (miracles) of the Holy Qur'an can be formulated as "repulsive miracles" and "gradual miracles". The manifestation of the repulsive miracle of the Qur'an is in the "lint of the heart" and this phenomenon occurs in the "individual field" and the manifestation of the gradual miracle is in the "distraction of hearts" and this phenomenon occurs during a certain process in the "social field" which can be transformed into a social manifestation. He explained the miracles of the Qur'an. The main factor in this event is emphasizing the "linguistic identity" of the Qur'an through "recitation and listening". "Dialogue with the Qur'an" is a skill that, using it in the right situation, can be an effective method in the appearance of the repulsive miracle of the Qur'an to the general audience and the foundation of its gradual miracle.

Every language style is made up of phrases and words that make that language have spirit and meaning. Language plays an essential role in communicating with others, but if music is given sufficient attention in addition to these words, a better result will be obtained and the desired meaning will be accurately and well conveyed. Therefore, music is very important in language and poets and writers can use it to increase the literary value of their words. The Holy Quran is the most sublime text in which the words convey the desired meanings in the best way. In the Holy Quran, the music of words and phrases has been chosen in the best possible way, and the examination of different surahs shows well how the music of words and phrases in the verses has helped convey their meaning and concept. This research has been written with a descriptive analytical method and using library resources to examine the Taqvir surah in terms of its musical layer and to reveal the role of musical elements in expressing the meanings of this surah well.  Finally, it was concluded that the music governing the different parts of this surah fits well with the intended meanings and concepts; Whether the music is derived from the repetition of letters and words, whether it is internal music, as well as the music in the upper letters, which fluctuated from short syllables to long syllables, and in categories such as expression after ambiguity, warning and informing, and other concepts well showed itself.

The Holy Qur'an is the main source of the Islamic religion, and for this reason, Muslims have been trying to understand it for a long time. The important point here is that non-Arabic speaking Muslims were forced to use translations of the Holy Quran due to their language barrier. The problem here is that in some cases, translation does not have the possibility of transferring the entire concept to the target language, therefore, the general translations of the Holy Quran are facing some inadequacies. One of the topics mentioned in the Holy Quran is despair. In the Holy Qur'an, two articles "Qunt" and "Despair" are used to refer to this issue, which naturally have differences based on the principle of divine wisdom and the linguistic principle of linguistic economy, while in the Persian translations below these two words are equivalent "Disappointment" is used. In this research, we intend to answer this question through library studies and the use of semantic methods, what is the difference in meaning between the two words "qant" and "despair" and what new equivalent can be suggested for them? It should be noted that despite the great importance of this question, no such research has been conducted so far. From the results of the current research, we can also point to the suggestion of translating "disappointment-turning back" for the article of Qant and assigning the equivalent of "disappointment" to the article of despair. did

The issue of the various uses of Arabic particles in the Quran is one of the most influential aspects affecting the meaning, interpretation, and translation of the divine speech. Despite its importance, one of the aspects that researchers in the field of translation have paid less attention to is the diversity of the word "إن" in verse 46 of the blessed Surah Ibrahim. This word, along with several other words in the same verse, can be read in different recitations and grammatical structures, which naturally leads to differences in meaning and translation in each recitation and grammatical form. This research aims to firstly determine the predominant view in terms of context and semantic coherence in the semantic network of the Quran by studying the various grammatical structures of "إن" in this verse, and secondly, to identify which grammatical form Persian language translators have chosen over the years and for what reasons. The findings of this study indicate that translators are generally divided into two categories when encountering this verse: the first group considers "إن" as a causal conjunction and translates it as past tense, or they consider "إن" as a conditional conjunction and convey the meaning of "کان" as obligatory. Some within this group have also interpreted "إن" as an emphatic abbreviation of the heavy particle. On the other hand, the second group has translated "إن" as a negation and believe that not only has God not mocked the disbelievers in a position of greatness, but has also ridiculed them; this second meaning is more consistent with the Quranic context.

Social culture is a set of values, beliefs, customs, symbols, and institutions that develop in a society over time and deeply influence the behavior, attitudes, and identities of individuals. Social culture is influenced by the evolution of society and social changes. Wills play a significant role in controlling social culture, and this influence can be observed in various forms such as shaping values and beliefs, changing customs and traditions, and altering behaviors. Since social culture plays a crucial role in shaping the collective and individual identities of individuals and in society's resilience against damages, the researcher seeks to explain the role of wills, namely the will of God and humans, in controlling social culture from the perspective of the Holy Quran. Through the examination of verses from the Holy Quran, 154 verses related to wills and 218 verses related to social culture were extracted. The main objective is to elucidate the role of wills in controlling social culture in society. This research was conducted using a qualitative method and based on the Grounded Theory, with software coding in MaxQDA and analysis of verses. The statistical community consisted of verses and interpretations and 120 experts in Quranic sciences and university professors, and efforts were made to select real relevant individuals in their fields. Data collection methods included library research and fieldwork based on questionnaires. SPSS and MaxQDA software were used for data analysis. Based on the research findings, in the realm of control and supervision, factors such as God's warning to humans, God's surveillance of hidden actions, human awareness of their behaviors on the Day of Judgment, recording and registering their deeds, God's specific knowledge of human actions, and in the realm of enjoining good and forbidding evil, factors such as the truthfulness of enjoiners of good, their upbringing and education, their truthfulness in enjoining good, their adherence to virtues, and the knowledge of enjoiners of good, hold greater importance.

The fundamental issues of a knowledge are often answered and explained in the philosophy of that knowledge. The question of the essence of the society is also a question that the philosophy of the social sciences is concerned. Throughout history, many scientists have sought to answer this question, but little has been achieved. Muslim scholars have also sought to explain the essence of society by identifying the relevant words in the Holy Qur'an and identifying the characteristics of the words, but this does not seem to be useful either. This article, while explaining and criticizing the definitions of society from the perspective of Qur'anic thinkers, seeks to find out the definition of society from the perspective of the Holy Qur'an. The Holy Qur'an summarizes the common point which leads to the emergence of society in the word of “Wilayah” and mentions a kind of transcendental relationship between individuals based on faith or infidelity and their related actions, referred to in this study as social guardianship. The present article, which has been documented in a descriptive-analytical and inferential way with an inferential interpretation method, argues that in explaining what society is, the Qur'an first considers the essence of society spiritual and not dependent on geography, tribe, race, and language and secondly, according to the Holy Qur'an, society refers to a set of human beings who together have a social guardianship based on vision and actions consistent with faith or disbelief.