جستجوی مقالات مرتبط با کلیدواژه "اعجاز تاثیری" در نشریات گروه "علوم قرآن و حدیث"

The impact of speech on the listener's soul and the creation of specific changes in his inner being is one of the criteria by which the beauty of speech is also measured. Early and late rhetoricians have pointedly and explicitly discussed this criterion for measuring the beauty of words. According to friends and enemies, Amir al-Mu'minin, peace be upon him, is one of the great talkers of history. His words, in addition to the realm of thought, have also affected the inner realms of the audience. This research has been organized with the library method and by searching historical, literary, and hadith sources to investigate what effect the words of Amir al-Mu'minin, particularly those collected in Nahj al-Balaghah, have on the lives of the audience. By analyzing the data and categorizing the audiences who were influenced by the words of Imam, it was concluded that in terms of the effective aesthetic, the words of Amir al-Mu'minin (PBUH) are at their peak because they can influence both the indirect and direct audiences, even if they have not sufficient inner preparatio.

The soft power of the holy Quran in his impact on men’s soul which is of the independent miracle aspect of the holy Quran or a subset of its rhetorical miracle shows a phenomenal impact on human soul and body that according to the narrative anecdotes it has caused to shed tear intensely, dumbfounded and killing the listeners. This paper with analytic-descriptive method and with emphasizing al-Thaʿlabī’s Qatlā al-Quran (قتلی القرآن ثعلبی) which has a direct relationship with the effective (influential) soft power of the holy Quran has studied the soft power of the holy Quran. The result is the components of the essential effect of the holy Quran, recitation of the holy Qur'an according to melodic modes and purity in reciters’ self (nafs) and the capacity and capability of the listener in this soft power have role in this soft power. But the components of the melodic recitation of the holy Quran, purity in reciters’ self (nafs) and the capacity and capability of the listener are to strengthen the main element i.e. the holy Quran that without them the influence of the holy Quran can still remain in effect because the holy Quran has a melodic structure that with the mournful voice or beautiful voice from the majestic and beautiful dimension influences on the listeners and reciters that it is incomparable with the power of the similar effects and this effect appears from the side of the majestic dimension and stablishing fearing and in awe of Allah and the beautiful effect besides acting independently prepares back ground for thinking carefully and deeply about the holy Quran and its effectiveness from the majestic dimension, too.

In the first centuries of Islam - according to books such as "The Murder of the Qur'an" by Abu Ishaq Tha'labi (d. 427 AH) - the Qur'an aroused so much attraction in the audience and affected them so much that it made them drunk, tears. It flowed from their eyes, and in many cases, its impact was so great that the Samanids and the Talians of the Qur'an surrendered to the Creator. This article examines this issue in a descriptive-analytical way and with emphasis on the book Qatliya al-Quran Thalabi - whose anecdotes are directly related to the tremendous influences of the Qur'an - concluding that: "Same" plays a role in this, but both recent elements are based on the main element - the Qur'an. The Qur'an itself has a melodic and melodic structure that, with the transient elements of "sad voice", "voice arising from the purity of the soul" and "melodious voice", influences Saman and Talian from the glorious and beautiful dimension; It has an effect that is not comparable to similar cases, and this effect is more in the aspect of glory and fear and fearlessness, and the effect of beauty, in addition to acting independently, paves the way for the glorious dimension. It also prepares, in a way, this effect in a very powerful sense.

Soft Power Theory is among the latest theories in the field of contemporary thoughts. First introduced by Joseph Nye, "Soft Power" means "the ability to obtain preferred outcomes through attraction rather than coercion and payment”. This ability is accomplished through cultural attractions and political ideas, and shapes the preferences of others. One of the soft power manifestations of the Qur'an is " Effective Miracle of the Qur'an" ,which is presented in various sources with different titles such as “Sensual Miracle”, “Conscience Miracle”, “Spiritual Attractions”, “Glory of Quran”, “Inner Harmony” and the like. Effective miracle of the Qur'an is a conscientious and transcendental attractiveness, and has a transhuman nature which is not found in any human works. It is also different from the well-known raptures of the material world. According to available sources, this miracle was first introduced by "Khatabi".  This research uses a type of library-analytical-descriptive method to introduce “Effective Miracle” as a manifestation of the “soft power” of the Qur'an.

Miracles of the Quran are those of the key issues disscused by the thinkers. Abusoleiman Khataei and Abdolghaher Jorjani are considered as the leading figures of the field that have paid close attention to the miracle aspect of the Quran in terms of poetry. The present study is meant to examine Khataei and Jorjani s views on the miracles of the Quran based on a descriptive-analytic approach and through comparing and critiquing. Khataei holds that the nature of the Quran is in a way that if a word of it is replaced with another word, the word will lose its intended meaning or its glory, and therefore, its rhetoric will go away. On the other hand, Jorjani holds that the structure of the Quran is related to the poetic aspect of it. He believes that the poetic aspect can be understood through the structural meanings, and this understanding is possible through a nice selection. He also believes that a word in the poetry is a function of semantic. Moreover, the relation between the words, unlike structural relations, does not lead to poetry, yet it is the order of the meaning and their structures in the mind of the speaker that makes poetry. Both Khataei and Jorjani accept the effect of the miracle of the Quran, but they see its uniqueness in its poetry. Considering these two thinkers’ ideas, we can understand that Khataei’s approach in Albayan is rhetoric, but that of Jorjani in Dalaelolejaz is structural and rhetoric as well as artistic. In fact, Jorjani has perfected the poetic thought in a way that, at present, many consider it as the most important aspect of the miracle.

Taḥaddī (challenge) is one of the most essential issues concerning miracles, particularly the miracle of the Qur’ān, which has a fundamental role in definition of miracle. The Qur’ān has challenged everyone without any limitation in various āyas; however, there have come up basic discrepancies in terms of the stages and scope of taḥaddī and the qualitative and quantitative properties of the differing text, and certain misconceptions have been raised that need to be resolved by resolving some ambiguities and adopting accurate principles on the basis of the concepts of the āyas of taḥaddī.
The writer is trying in a new research on the āyas of taḥaddī to recognize the stages and scope of taḥaddī with an analysis based on the interrelated evidences of the āyas. With this approach, the following questions are pursued: 1. How is the quality intended by the Qur’ān in constant or variable taḥaddī and in each supposition?
2. With regard to the interrelated evidences of the āyas of taḥaddī, is the revelatory logic apt to come up with?
3. What is the relation of the Revelation course of the āyas of taḥaddī with the revelatory logic of the stages of taḥaddī?
4. Does the intended criterion in taḥaddī change over time or not? And based on each one, what conclusions can be drawn?
5. What is the reason for using different criteria for taḥaddī in āyas?

The reverential miracle is one of the miracles of the Quran that has serious but silent presence in the works authored by ancient and modern writers. In its general sense, reverential miracle has a vast scope and has been the focus of attention from various psychological, spiritual, literary and physical dimensions. In fact, some of those dimensions have no relevance to miracle, though they do add to the numerous merits of the Quran. A study of the views of scholars from the fourth century onward leads to perceptions in explaining the nature and structures of the reverential miracle of the Holy Quran, the great and untouched legacy of the Great Prophet of Islam.
The present study seeks to examine and positively analyze the reverential miracle of the Holy Quran in the research of the Two Sects (Shia and Sunni schools). The writer explaining reverential miracle examines the proofs and indications of such miracle in the Quran, narrations and historical reports. Although none of them decisively signify reverential miracle, by relying on numerous signs and proofs one can on the whole reach decisive knowledge about reverential miracle.

One of the effective procedures that Muslim and non-Muslim littérateurs have adopted to speak eloquently and with lasting impacts is the use of words and concepts from the Holy Quran as part of stylistic structures of their valuable works, leading to the perpetuation of them. This article reviews al-Basti's poetic intentions and how this famous poet, who lived in the fourth century AH in Qaznavids, was inspired and influenced by the Holy Quran. To this end, an analytical library research method has been implemented to study different types of Quranic influences on his poetry. Results show that al-Basti has been influenced formally and semantically by the Holy Quran and the influencing verses can be categorized into five topics: wisdom, sonnet, satire and blame, honor, and praise. Among these, wisdom has had the greatest influence on the poetry of al-Basti. This indicates one of the signs of the miracle-specific effects of the Holy Quran on all wakes of Muslim's life in all Islamic ages since the beginning of Islam.