جستجوی مقالات مرتبط با کلیدواژه « شاکله » در نشریات گروه « علوم قرآن و حدیث »

From the beginning until now, under the verse 84 of Surah Israa, the commentators have had several positions in explaining the meaning of "shakilatihi". Some have considered the verse to be unnecessary of interpretation, but most of the commentators have put forward meanings such as intention, disposition, habit, religion and denomination, essence and nature for "shakilah", but they have not given further explanation and only in the interpretations of the 14th century, they refer to the messages of religious beliefs and anthropological aspects and the anthropological aspects of "shakilah" have received little attention. Most of the public commentaries in the interpretation of "shakilah" are satisfied with the sayings of the predecessors and lack judgment and analysis, and if an explanation was given, their statement was vague. Like the rest of the commentaries, most of the Imamiyyah commentators have briefly ignored the verse until the end of the 14th century. In the 14th century, the first interpretation that paid enough attention to the importance of shakilah's discussion and removed the doubt of predestination from the sanctuary of the verse in detail, and had a serious impact on the thinking of commentators after it, is the commentary of al-Mizan; although this transformation has not taken any way to Ammeah exegetic works.

In the present study, with a review of Mulla Sadra's ontological foundations in a descriptive-analytical method, in addition to examining the effect of each of the foundations of transcendent wisdom on the interpretive interpretations of Shakeleh (form) verse, it is aimed to see how could they have been used in Sadra's aesthetic discussions. According to Mulla Sadra, the image of God is beautiful names and attributes, existing in the essence of his existence. The form of creation is the full manifestation of all the names of the divine goodness, which has an eternal origin, and in every moment, a dignity of things and the womb of the original belly of the best of creators appear in the good system. The primary form of man is the God-given nature that man, with the power of intellect and free will and by repeating attributes and habits, forms the secondary form of his existence in the shape of Crimean or ugly attributes, bringing Paradise or Hell for every man according to his worldly and otherworldly situation, and then creates and leads him to the highest or the lowest level. The purpose is to show a part of Sadra's aesthetic interpretation so that the research results can be used in educating the individual and social structure of educators. One of the many uses of research is to explain the issue of criminal justice; In other words, the beautiful form of purgatory and the hereafter is the result of orderly causal actions and good morals in the penetration of worldly forms.

One of the issues that is emphasized in religious teachings is the issue of intention and its place in human happiness and misery. In some narrations, one's intention is considered as a criterion for valuing human beings, and is superior to action. In the present article, an attempt is made to re-read and analyze the term intention in the religious teachings and transcendent wisdom with a philosophical approach and in a rational and narrative manner. In this regard, first a brief report on what is intention and its place in verses and hadiths is presented and then based on the principles of transcendent wisdom, what is intention, is philosophically and ontologically analyzed. The result of the research is that "intention" is not equal to mental imaginations and mere beliefs, but is a psychic state that occurs in the soul after the formation of belief, decision and determination on the action. In other words, intention is the result of a set of human insights and beliefs that arise in the human soul after the formation of shape and personality, and before the issuance of verbal actions.

The subject of personality is one of the most important topics in anthropology.The Holy Qur'an refers to the formation of human behavior based on his personality and considers that having a healthy society requires people with a balanced personality. Using a comparative method, this research has explored personality from the perspective of the Holy Quran and management knowledge. The findings of this study indicate that the new management knowledge in the study of personality pays attention only to physical-biological factors and has neglected the psychological aspect of human beings and has neglected it. This naturally gives a vague and inaccurate picture of a healthy personality. Therefore, the Holy Quran, in addition to accurately revealing the components, dimensions and manifestations of a healthy personality and its balanced characteristics and criteria, has shown a balanced personality by taking a middle path and creating a balance between the material and spiritual aspects of man. The Holy Qur'an refers to "personality" with the word "shakleh" meaning the properties of the flesh, which is the infrastructure and cause of human behavior, part of which is the internal dimensions and part of which is the external dimensions of man. Internal dimensions, non-acquired; But they are contextual and their role-playing is potential, but the external, acquired and constructive dimensions of the personality are actual, on which the explanation, change, adjustment, control and prediction of human behaviors depend

The present article deals with the conceptual analysis of the Shākilih (rule of conduct) mentioned in verse 84 of Isra' Surah as a mediator between man and his action. Different hypotheses have been expressed about the Shākilih and behavior conduction throughout the interpretation history. Some commentators describe Shākilih as essence of human beings, some acquired phenomenon, and some have doubted between the two. It is very important to explain the structure of Shākilih concept and its effect on educational and moral systems. In this research, the verse is assumed to be a linear graph and the position of Shākilih is examined with its before and after words in this diagram. A comprehensive and new concept can be achieved by analyzing the relationship between Shākilih and human behavior. The human Shākilih is the result of the essence of man and the properties that are his essence and the sum of his acquired assets that conduct his behavior.

Verse 84 of Surah Al-Isra represents most essential basis of human deeds in the word “Shakilah” (manner), where it says “Say, each works according to his manner …” There are only the two words of “Shikl” (form) and “Shakilah” (manner) from the root word of “Sha-ka-la” in the Holy Quran, while the majority of commentators and lexicographers offer quite different definitions for the word “Shakilah”. Of course, some definitions are figurative. Lexicographers’ attempts to find a collective meaning for the root word of “Sha-ka-la” have yielded no results thus far. Some lexicographers have presented “likeness” as a synonym for the Arabic root word, but it is not that much accurate. This paper intends to apply semantics and resort to etymological studies to explore semantic components of the root word of “Sha-ka-la” in early Arabic languages to find how these components have established links with the concept of “Shakilah” in Arabic language. In the light of this method, we have indicated how intrinsic and extrinsic semantic components in the root word of “Sha-ka-la” have found their way from the early Arabic languages to the contemporary Arabic language and how they affected the meaning of “Shakilah”.

Religious sources, including the Holy Quran verses and traditions, contain a wide spectrum of teachings on the effects of mentality, knowledge and pondering on human acts. As such, the Quranic verse “And they shall say: Had we but listened or pondered, we should not have been among the inmates of the burning fire” (Surah Mulk: 10), clearly says inmates of the burning fire are those who avoided listening and pondering. Similarly, the verse “Are those who know equal to those who do not know?” (Surah Zumar: 9) says knowledge is sole criterion for valuation of human beings. On the other hand, verse 84 of Surah Isra (“Everyone acts in their own way”) attributes all behaviors to “Shakilah”. It comes from the root word of “Shikl” and etymologists say “similarity” is its central meaning. This work, researching into the status of mentality and knowledge in the etymology of “Shakilah” based on a historical semantic method as well as etymological studies, has found out that mentality and its related concepts such as pondering and contemplation are among the key concepts in the root word of “Shikl”. Also through clarification of frequently used equivalents for the word “Shakilah”, such as “intention”, “manner”, “habit”, etc., we have explored the quality of their relations with knowledge and contemplation, emphasizing the semantical link between the concept of “Shakilah” and knowledge and contemplation.

Today, conceptual complexities surrounding some Quranic concepts have opened new avenues of research for the researchers. It is especially evident in the inclination of researchers for models of interdisciplinary studies in the last decade. This paper is of crucial importance in terms of method and subject matter. From the perspective of subject, it explores the concept of "Shakeleh", a term which despite its single function in the Holy Quran, has been assigned with diverse meanings by exegetes throughout the interpretation tradition. This conceptual complexity highlights the importance of addressing this problem from the perspective of interdisciplinary studies.
From a methodological viewpoint, adopting a combined approach to interdisciplinary studies, offers deeper insights into the meaning of the "Shakeleh" in the Holy Quran from a process-oriented approach. There are two holistic and integrate approaches to interdisciplinary studies. The advocates of the latter posit that integration can be achieved through a process-oriented perspective. In this connection, two fundamental steps can be envisaged: portraying insights derived from each discipline and amalgamating such insights. Most of the interdisciplinary theorists have classified all of their steps under these two fundamental stages. Despite the relative consensus on the principle of a process-oriented approach among these theorists, there is considerable disparity with regard to the number of steps. According to Szostak’s classification, the following five steps are recommended for the interdisciplinary process: A) identification of the problem or research question; B) identification of disciplines, methods, theories and phenomena associated with the question, issue or subject matter; C) contextualizing the problem in relevant disciplines and offering insights related to the problem; D) finding a common ground, and E) obtaining a comprehensive perception and testing it. In this article, attempts have been made to employ the above steps in a bid to explain the complexity of the term "Shakeleh".

The source and main factor of human actions is among the most important issues have always being concerned by scholars. The holy Qur’an addresses this fundamental issue in the verse 17:84, with the key term of "shākilah". There are other relevant concepts with shākilah in Qur’anic discourse, such as effects of divine providence, individual authority and social factors on human performance. The concept of shākilah is the most important word, which exegetes have put forward different opinions on its meaning in the course of interpretive history. Specifically, in two periods of the emergence (the era of the Prophet (PBUH) and Imams (AS)) and the classics (from the second half of the third to the sixth centuries), we witness the evolution of the attitudes toward this notion; during the period of its origin and development, the commentators’ ideas are mostly simple and short, but by next centuries in the classical era, various methods have been adopted to explain the meaning of this notion and discover its ambiguity. The first approach of explanation is the use of narratives that communicate between the shākilah and “believer’s intention (nīyyah)”. Then, the mixed opinions are observable. Also, the use of verbal, mystical, and literary presuppositions is visible in order to explain its meaning. Therefore, observing the evolution of perspectives on the meaning of shākilah expresses a semantic development in the meaning of this notion.

The construct motivation has a central importance in the existential structure of man. Theistic religions, as well as human sciences, pay special attention to this construct. However, to date, no cohesive research has been done to explain the construct motivation according to Islamic sources. This study aims to explain the construct motivation according to Islamic sources. The method of this study is descriptive and conceptual analytic. In the descriptive part, concepts invalid dictionaries and Islamic sourcebooks (the Holy Quran and Islamic hadiths) which were related to the construct motivation have been identified and described. In the conceptual analysis part, the obtained data have been explained and analyzed. According to the findings of this study, in the religious sources “intention” is the core concept of motivation and consists of three main factors: strength, direction, and duration. Because religion views the construct motivation as a value, there are two types of intention: good and bad. Good intention consists of three factors: honesty (strength), sincerity (direction), and good structure (duration). Bad intention too consists of three factors: dishonesty (strength), unfaithfulness (direction), and bad structure.

Cognitive Linguistics is one the emerging interdisciplinary sciences that look at Structural principles of language from the perspective of human cognition. Awareness of these patterns could Catalyze the process of Interdisciplinary Dialogue. There are three patterns here: Encyclopedic Approach, Image Schemas, and Metaphor. Metaphor in this case is of great importance. Metaphor and two others could be considered as an entrance of interdisciplinary studies. From this perspective we could survey the quranic exegesis around world “shakilah” and show that all the interdisciplinary issues comes from these cognitive patterns.

I use the question-driven encounter in interpretation against the theory-driven encounter as a methodological principle in the understanding and interpretation of the verse. With implementation of different issues can analysis various dimensions of the verse and avoid from comparison and a vote commentary. In this article by case study method we will show the role of the question-driven encounter in interpretation of ayat al-Shakilah (Isra/58). The method of research is the logical analysis in three species: conceptual analysis, propositional analysis and system analysis and text. According to any of the three kinds of analysis, will come very issues: Argument of the verse began with command tell, argument of removing the whole augends, essence of whole augend, differentiation of "Yamal" of "Amal", purporst of "ala", the conceptual analysis of "shakilah", being reality or externality of verse, search of "Yamal" quantification, semantic link of the cipher and appendix of verse, the semantic link of verse with previous and after verse. Each of these issues is the beam in a deeper understanding of the verse. The question - driven encounter demonstrate, the typology of question, methodology of problem's solving and the process of passing through the hypothesis (conjectural answer the question) to the theory. Taking an interdisciplinary approach and interpretation of the verse can do the phenomenology of "Shakilah" richer and effective.