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

The language of the Quran is an issue which has been under the focus of scholars and Quranic researchers both in recent times and the past. However, following the debates on the ‘philosophy of religion’ and ‘body language’, this issue has been investigated more extensively. In this context, ‘language’ refer to ‘making someone understand something and reaching a mutual understanding’ and the phrase ‘the language of the Quran’ denotes how the Quranic sermons are made and this is the issue about which Muslim scholars have various understandings. The debates on the ‘language of the Quran’ have given rise to the conclusion that the language of this holy book is multi-layered and, of course, some Muslim scholars have acknowledged this idea as well. In fact, the present article in intended to deal with ‘the language of the Quran’, ‘its role in understanding the Quran’, ‘the background to this debate’ ‘a review of the prominent views on this issue (common parlance and technical parlance) and presentation of a reasonable outlook on this issue.

One of the main principles in interpretation of the Quran is language of the Quran. Each interpreter pays attention to it during the interpretation inevitably. One common perspective in the language of the Quran is its widespread use with a long history. Allama Tabatabai in his first commentary which entitled “al-Bayan Fi al-Movafeghate Bain al-Hadithe va al-Quran” took the language of the Quran into account. The writer of this article investigate to the widespread use of the language of the Quran and semantics of Quranic concepts such as guidance and deviation, Mention, and other conceptualizations from Allama Tabatabai’s perspective. In so doing, first, the issue of the widespread use of the Quranic language was investigated in the interpretation of al-Bayan; then, the Quranic conceptualizations which are closely related to the language of the Quran have been studied. Finally, Allama Tabatabai believed that although the Quran used many common Arabic expressions and words, it has applied them uniquely. Also, versus of the Quran have different levels of meanings.

Men and women's Noshooz has been mentioned in verses no.34 and no.128 of Nesa' chapter. Observing Quranic application of the term, traditions from masoomin [infallibles] and philologist's opinions have always been the most important sources to find the meaning of single Quranic terms. However, in some cases interpreters of Quran have relied only on philologist's opinions not paying enough attention to the Quranic application of the term.Noshooz is one of these terms. This term seems to mean coupling (with intense attachment) and in marital relations it is interpreted as "excessive desire for intercourse". It is contradictory to what interpreters have stated about this term accepting the meaning of "height" for this term therefore interpreting it as men and women's desire for superiority.Some of contemporary interpreters have not accepted this famous opinion either. Referring to its Quranic application and holy prophet's [PBUH] speech in his last pilgrim, they have interpreted Noshooz as "excessive desire for intercourse", an opinion which is also favored by the author.

Since in Islamic Fiqh life and death are of religious nature, being brain dead as passing the boundaries of being alive is of great importance. This essaytries to examine the subject of brain death, firstly, from a medical point of view, and then, from a legal and jurisprudential one. The view which is defended by the author is that brain death and vanishing of the soul are equal; a view which suggests the absolute death of a certain human being in the supplementary protocol to "Brain Death and Organ Transplantation Act".This attitude is based on the authority of certain custom on the matter, and the jurist's decision due to the specialist's view on equality of brain death and absolute, clinical death. Although religious orders concerning the dead body do not apply to the brain dead person unless the blood circulation ceases and the body turns cold, continuation of medication is not necessary anymore and presuming the emergency of the case, transplanting the organs is permitted.

Objective (s): Context language as the essential part and basis of the utterance has a major role in understanding the speaker meaning. Especially in guran and Hadith، Inattention toward this differences would make important problems. With Library Research Methodology add descriptive-analytical way، the differences between the Kuran and Hadith be counted and Analyzed. Kuran Language has overall point of view but the Hadith one is with details، the Kuran Language is Quoting the words but the hadith Language is Quoting the meaning and…. Kuran and Hadith Language have some differences that being surrounded to them would be very important for a complete understanding of Kuran and Hadith text.

The study of the Qur’anic language as a technical term, is one of the fundamentals of comprehending and interpreting Quran, in addition to being a significant, new and unchallenged issue, This issue comprises various subjects as the style of Qur'antc language and its function (giving knowledge or motivating), having one or numerous meanings (semantically), being clear or ambiguous (methodologically) and etc. In this article, having proposed the introductory matters and clarified the concept of language, the language of Qur'an and its different aspects and the style of salvation discourse has been discussed, The author, reviewing the theories of general and specific custom (‘urf) and its different approaches to the methodology of Qur'anlc language, has examined and discussed them, choosing the theory of centrality of characteristics, based on the essential features of Qur'an. This theory suggests that depending on both deep structure and surface structure of Quranic language, that is its content and geometrical combination, Qur'an has a unique language.