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

Today, due to its divine source, Nahj al-Balaghah has a special place in the hearts of Persian-speaking people, especially Iranians. Undoubtedly, educated translators and interpreters have played a significant role in this field. Nevertheless, Nahj al-Balaghah is unknown to most Persian-speaking audiences because the teachings of this precious book have not been transferred to them as they should have been. The most important reasons are the richness of Imam Ali's words, the heaviness of the original text, the underuse of some terms, the lack of professional experts, and the weakness of some translators in fulfilling their professional mission. On the other hand, relying on the traditional advertising method, not using today's messaging tools such as virtual platforms, satellites, etc., and not categorizing Nahj al-Balaghah's studies and sciences has led to the dispersion of the audience. Not knowing the audience and not classifying them in terms of their age and level of knowledge has also caused repulsion, especially among young people. In this article, the author tries to provide a correct and constructive context for transferring the valuable teachings of Nahj al-Balaghah using an analytical-theoretical method and by presenting scientific and practical solutions.

The verse "Covenant of the Prophets" (Q. 3:81) is considered one of the problematic verses in interpretative sources. Several types of interpretative narratives of this verse have led to the emergence of disparate opinions in the field of audience study of this verse. Some exegetes have considered the annexation of "Covenant" to "Prophets" as an annexation to the pledgers and have attributed the address of the verse to the Prophets. Some others however have deemed the annexation of "covenant" as an annexation to the "obtainers covenant" and then have assigned the address to the nations or imagined all the prophets and them to be addressees of the verse. This research has investigated the meaning and example of the verse by using the descriptive-analytical method and considering textual and meta-textual evidence while criticizing the exegetes' opinions. Then, by presenting a new reading of the "Covenant of the Prophets," it has introduced the central concept of the verse as a warning to "People of the Book" to observe "a Covenant concerning the Prophets." Then, by scrutinizing the chain of interpretative narrations and comparing these narrations with the verse, it has revealed the discordance of these narrations with the apparent meaning of the verse, and traces of the deviants like "Seif ibn Omar" and "Ahmad ibn Muhammad Sayyārī" in forging the narrations and distorting the verse. The other result of this research is the inaccuracy of citation to the verse in confirming some theological ideas like the theory of "Raj'at (return)" and "Dhar Universe."

The end of the verses of the Holy Qur'an are phrases that appear to be independent, but are related to the text of the verse. There is coherence and harmony between the content of verses with the same endings. Why God has used the same ending at the end of several verses of the Holy Quran requires a semantic research. Achieving the existing relationship between the verses that have the same ending leads to the recognition of the hidden layers of the verses. In order to gain more knowledge of the Holy Quran, it is necessary to check what the verses with the same ending have in common. In this research, an attempt has been made to address this issue by using the library method and by means of a survey tool by studying related verses and Shia and Sunni interpretations.According to the investigations, it was found that the content of most of the verses that ended with the article "Fiqh" is about the hypocrites, and this shows that the foundation of the hypocritical character is in the weakness of theology, and this issue causes the formation of hypocrisy in them. has been

After the tragedy of Karbala, Imam Ali b. al-Husayn "al-Sajjad" gave two harangues, one at Kufa and the other one at Damascus. As the Kufans were already familiar with Islam, and the Damascenes were not so informed, he gave two different harangues at these two places, all due to the different types of audience to communicate with.

Hz. Zaynab was an influential lady in the early Islamic history, for she exerted a profound influence on Ashura and the events that followed. As a great majority of authors have focused on the socio-political aspects of her character, the present paper is concerned with her intellection, profound knowledge of Quranic scholarship, hadith, rhetoric, and so forth. She knew well how to drive the audience to the same effects.

Achieving an ideal model of the communication conduct of the Holy Prophet depends on the logical analysis and understanding of the components, the elements, the effective variables, and the process undergone. Because the communication process, no matter how it is established, includes at least three elements: sender, message, and receiver (audience). All three elements have features that, if not considered, serve as barriers to communication, reducing the successful presentation and effectiveness of the message. In this regard, identifying the characteristics of the audience is of great importance, which is done in various fields and domains. The current study tries to identify the factors and characteristics that affect the audience's personality, the type of exposure to the prophetic message in the communication process by referring to historical data and adopting communication elements, using the documentary method and qualitative analysis approach. Getting affected by ethnic-tribal structure, influence of tribal mental idol, economic poverty, authority and domination, tribes' sheikhs and leaders, and influence of alliances and tribal ties in the communication process are among the personality traits of the audience in the era of the Prophet. The priority of cognitive structure, its requirements and challenges are also among the components and general personality traits of the audience that have always been considered by the Holy Prophet in the communication process.

Kitab and hikmah are two concepts discussed in the commentaries of the Quran. The main purpose of the present article is the analysis of the concept hikmah when it co-occurs with kitab in the holy Quran. It is currently claimed that the concept hikmah has a different meaning from the lexical and idiomatic hikmah in the Quran in cases where it co-occurs with kitab. The research method in the present article is semantic analysis and audience analysis in the verses where hikmah has been mentioned next to kitab. Reflecting upon the audience of kitab and hikmah throughout the Quran, we find out that the prophets and their ummahs were the two addressees of kitab and hikmah throughout the history. On the other hand, from the perspective of the Quran, there are some parallel cases in some of which co-occurs with kitab. In these cases, hikmah does not just denote what it literally means, such as forbidding ignorance and firmness of language, but it has a special meaning. Among the parallels cases regarding the application of hikmah in the Quran, we can mention the following: men of wisdom’s exclusive enjoyment of hikmah in spite of the generality of teaching, repetition of the teaching of hikmah to the Prophet, the divine heavy blessing, the jealous reaction of the Jews to the blessing of hikmah, etc. Therefore, from the general approach of teaching hikmah to the Prophet’s ummah and its repetition, it is understood that at least one of the meanings of hikmah in the four verses of the Quran in which it co-occurs with kitab is the wilayah of Ali (a.s.) which should be taught to Muslims in the form of hikmah.

Attitude and change of attitude is one of the important issues in the field of psychology, which is closely related to the behavior of people. Since Ahl al-bayt (AS) are the best leaders of humanity, they possess the best methods and practices in communicating and changing attitudes. The present research has considered their communication styles. The aim of the research is to investigate the communication styles of Ahl al-Bayt (AS), in changing the attitude of the audience, and the method used in this research is descriptive-analytic. In this regard, firstly, the teachings of Ahl al-bayt's educational styles were extracted from Islamic sources with respect to the purpose of the research. Findings of the research indicate that Ahl al-bayt (AS) used five motivational, persuasive, emphatic, objective, and reactive styles in order to change the attitude of the audience. The infallibles (AS) used positive reinforcements, punishment, pattern and questioning in the motivational-oriented style, and rhetorical, narrative and dramatic methods in the style of objectification, and reasoning methods and creating attractiveness in the persuasive style, and content repetition and emphasis in various formats in the emphatic style, and they used quiet, intimidation, fidelity, and military reaction In the reactionary style.

From the age of decline to the present day, the Holy Qur'an has had a certain attraction and attraction. History has proven that this attraction is not limited to a specific culture, ethnicity or period of time. One of the most important reasons for attracting the audience to the Holy Qur'an is related to the element of "message" (both in dimensional dimension and content dimension). The main question of the article is that the most important features of the charm of the form of the Qur'anic message and the content of the Holy Qur'an itself? To answer this question, thematic interpretation method has also been used. The result of this research shows that eloquence, rhetoric, musicality, geometric structure and semantic order can be considered as the most important reasons for the attractiveness of the form of the Qur'anic message. In the domain of content, there are also such things as: adaptation to nature, right, attention to the needs of the audience, the general and scope of the invitation, respect for the dignity and dignity of the audience, the lack of benefit to the sender, care and ease, the elimination of conflict and contradiction and ... Cited.

Creating images is regarded as an artistic method of expression. The method¡ being one in harmony with human nature¡ has been used in holy Quran and Islamic texts and¡ in this way¡ creatures and phenomena have been put exposed to addressees` eyes as living and dynamic beings. Creating images is regarded as the most appropriate method for expressing one`s purpose and affecting addressees. The affection would be intensified in the case of being in harmony with human nature and self-evident perceptions. Following the holy Quran¡ using such a method has been current in Nahj al-Balagha. The book has spoken to human intellect¡ sense and conscience all. Imam Ali (a) in his mellifluous and eloquent speeches¡ has drawn interesting scenes of the universe for his addressees in his speeches. In the paper¡ some cases of his image-creating of earth¡ sky¡ mountains¡ clouds and some birds such as peacock and bat have been studied.

Audience-study and dating the āya 91 of Sūrat al-An‘ām has been one of the exegetical controversies among the Muslims since early centuries up to the present, which has always incited some disputes under this āya. Some have, contrary to the obvious evidences of this admonitory āya, assumed the addressees to be the polytheists and have made reference to the Prophet’s non-interaction with the People of Scripture in Mecca for proving their claim. Whereas, some others have, with reliance on the textual evidences of the āya, assumed its addressees to be the Jews; however, given the above presupposition, they have assumed the Revelation of this āya to have been in Medina. The third group have also regarded the āya’s addressees to be the Jews and its Revelation simultaneous with other parts of the sūra in Mecca, but have got into trouble in reconciling between this historical presupposition and the quality of admonishing the Jews in Mecca. Upon examining the viewpoints, this writing has accepted the Jews as being the addressees of this āya and then, in light of other Meccan āyas, has dealt with the claim of the Prophet’s non-interaction with the People of Scripture in this juncture and while rejecting it, has proved the āya’s being Meccan and the likelihood of admonishing the Jews in this period.