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

In an era when both Arabic and non-Arabic literature lacked narratives in their modern sense, the Holy Quran suddenly introduced stories in a novel format and structure. The narratives in the Quran are highly vivid and tangible, and one of the most important and imagery-evoking narrative elements in Quranic stories is the dialogue and character elements. These elements play a significant role in depicting the events of the story, as the narrative cannot be imagined without characters, and characters cannot be fully understood without dialogue. Throughout history, there has always been interaction between prophets and disbelievers, and their discourse with ordinary people has never been devoid of these elements. Therefore, in this article, the author endeavors to examine the two elements of dialogue and character in the story of Prophet Moses using a descriptive-analytical method and elucidate its aesthetic dimensions. The findings of such research reveal that one of the manifestations of the miraculous nature of the Holy Quran stems from the unity and coherence among its verses, and this harmony among various narrative elements is clearly observable. This unity is aimed at achieving religious objectives throughout the Quranic stories, so much so that all elements together form a cohesive and harmonious structure

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.

As a factor for realizing the phenomenon of understanding, “dialogue with the text” is a common paradigm has been greatly emphasized by both Muḥammad-Bāqir al-Ṣadr (1935-1980) in his thematic interpretation of the Qur’an and Hans-Georg Gadamer (1900- 2002) in his philosophical hermeneutics. Of course, the former’s approach to understanding the Qur’anic text seems normative, while the latter’s approach to understanding the text per se is descriptive. Through a comparative study of these two different approaches, the present study has examined the validity of al-Ṣadr’s methodological viewpoint according to Gadamer’s phenomenological perspective. In addition, it has endeavored to pursue this crucial question to what extent do’s and don’ts in al-Ṣadr’s interpretive method correspond to the is and isn’t of Gadamer’s hermeneutics. However, the suggested model does not have the same origin in the thought of these two leading thinkers. The similarity of their theories seems structural, hence, the present study can evidently be categorized as an example of macro-comparative studies based on structural similarities. Investigating the elements of conversation in both theories has convincingly proved the legitimacy of “dialogue with the text” as a model for the thematic interpretation of the Qur’an. It shows as well that the differences between the two theories stem from some issues outside the essence and process of understanding and therefore do not methodologically undermine the ontological validity of the thematic interpretation.

Imam Riḍā (as) lived in a special period in terms of intellectual and social. Under certain conditions, he accepted the offer of a guardianship position from Maʾmūn and tried to lead the society with logical strategies in the true path of Islam. The main purpose of this article is to reconstruct the four-stage analytical framework of Springs on the strategies of Imam Riḍā (as) in that period to guide the people and manage affairs. Accordingly, this study first evaluates and perspectives on the problems and situation of the Islamic society at that time then finds the irregularities and anomalies of the society from the Imam's point of view. It also studies the desired society and the solution of Imam Riḍā (as) to achieve it. According to Imam Riḍā (as), the most important problem and disorder of that period of the Islamic society is the deviation from the Islamic religion in various aspects. He considers the solution to the problems to be the implementation of a special social and political structure within the framework of Islam, which in its current form is the creation of a kind of desirable governance. Of course, before accepting the governorship, he follows up most of the social spheres of governance and then pays attention to all aspects. The realization of this governance is also in the form of dialogue in all social pillars. In this way, the great Imam achieves many of his goals through trust, solidarity and social participation, in other words, by creating social capital.

Imam Sadiq's method in dialogue is a comprehensive style and method. In dealing with each individual, he often applies a number of combined methods with his particular style, while simultaneously paying attention to his mental and psychological conditions. This paper aims to examine and analyze the style of discussion and dialogue of Imam Sadiq (AS) with his visitors, under two general titles of "Principles Governing the structure of the Imam's discussion and dialogue" and "Principles governing the content of the Imam's discussion and dialogue". This research has been done by descriptive-analytical method and with the approach of narrative and historical study. The results show that the style of dialogue of Imam Sadiq (AS) is comprehensive; therefore, sometimes a dialogue is argumentative, intellectual and allegorical, and he has applied different styles in his conversations while he has been principled to the ethical values, trust in God and rationalism. Qur'an based dialogue and educational dialogue is one of his styles. What is considered to be the samein all the dialogues and conversations of Imam (AS) is the observance of the visitors’ conditions and ethical principles, and then using different styles when having a conversation with him.

This article, inspired by monotheistic generalism of the Abrahamic religions, tries to have a trans-religious (trans-Islamic and trans-Christian) look at the phenomena. A look that transcends the religious, racial-ethnic, geographic-historical, class, gender, and cultural boundaries, and while considering differences and pluralities, is not captivated by differentialism and dualism. Belief in monotheism can be a solid foundation for a non-dualist view.
Affected by this view and by believing in the existential truths of the universe, we reach the ontological human rights in individual and social dimensions and their reflection on its fixed and expanding needs. From this perspective, the preconditions for a peaceful life, away from violence and extremism, are examined based on the eleven elements of common nature and, naturally, the same right to human beings, attention to the direction and the ultimate purpose of the Creation, altruism, love and affection, patience and forgiveness, attention to differences and pluralities, mutual cooperation, responsibility and unity at the same time plurality, the logic of reasoning and culture of dialogue, social justice and satisfying needs, the unifying government, universalism and generalism, and international institutions, and finally, the position of the above religions has been briefly outlined.

The Khawarij were an extremist group that were apparently pious individuals. However¡ due to their fanaticism and ignorance they were not able to comprehend the reality of Islam. The roots of this movement go back to the beginning of Islam. However¡ this movement actually appeared in the event of Siffin¡ after the treachery of Umar ibn Aas. The Commander of the Faithful (a) was the ruler of Islamic society at that time. In order to combat this movement he utilized many different methods. The main goal of the Commander of the Faithful (a) was the prevention of corruption in the nation of the Prophet of Islam (s) and the guidance of Khawarij. He also wanted to make the Muslim nation aware of what this movement would lead to. Because of this the Commander of the Faithful (a) tried to be tolerant towards the Khawarij and overlooked many of their faults. He attempted to have dialogue with them. In the end¡ when all else failed¡ he fought with them as they did with him.

According to the Holy Quran, after sentencing the guilty on Day of Judgment, Hell is asked whether it still remains a place to settle infidels and aliens. Hell answers: does it remain any guilty? Three comments have been presented in this case: Some commentators have seen this verse as a kind of metaphor and non-verbal language that God asks from Hell in the language of Genesis and Hell answers in that language; some others believe that the hereafter is the abode of life and a real life and Hell also has of life and intelligence and the problem is the answer. In addition to these ideas, some commentators believe in removing the determining noun in this regard and say that God addresses the clients of Hell and God wants them to admit. Expressing the documents and the reasons of these ideas of and reviewing them, this article has concluded that the second view has to be preferred and must be committed to the functions of the first theory, because the verse with this FAQ wants to point out that surrounding of God’s anger and punishment to all the criminals do not fall short and believing in actuality of the verse also provides the allegorical claims. Therefore, as long as there is not any acceptable and strong reason for disregarding the literary meaning of the verse, it should not be turned away.

The present research is about whether it is needed to pave the ground for the Appearance of Imam Mahdi (A.S) or not. About whether it is our duty to pave the ground (prepare) or we are just ordered to act upon the religious practices, there are two views. Studying these two views in detail takes an expanded opportunity. Also, preparation can be proved by different evidences and ways. In this article, we prove the need for preparation using verses and narratives and also assistance and help of Imam Mahdi (A.S) and state the characteristics of Divine help. In this paper, after defining the word “victory” and similar terms; and also defining preparation and its different levels, we state the relation between victory and preparation (in three expressions) and the need for preparation. Then, we prove the preparation using triumphal (victory) narratives.

The authors of this article believe that the style of "Commands and Prohibitions" is largely influenced by Arabic environment, and religious texts, especially the holy book the Quran. This effect is observed on the surface and in the infrastructure of the ascetic songs.
It seems that the kind of discourse in the Abbasids society that is studied in this paper has the most influence in forming such a discursive practice in the literature of the age of that era. In other words, the discourse style of these texts shows personality, attitude, mentality and the wisdom of the people of that age. The speaker’s self-fascination and egoism and inattention towards the audience, are the abstract of the commands and prohibitions in the ascetic texts.

The speech exchange is an act of communication through which a message is transferred from the speaker to the hearer and so depending on the audience and the message being expressed, it takes the name of dialogue or monologue. Having been taken from the Greek word dialogos, dialogue consists of two parts: logos meaning “word” and dia meaning “within”. In some cases, dialogue lacks a external audience, i.e. the person tells his thoughts to himself or tells his thoughts to a person who does not show an immediate reaction or response towards his speech. Thus, we can regard all prayers and lyric poems as different kinds of monologue. Accordingly, this paper investigates the “dialogue” in some of the stories of the Holy Quran both from the view point of the speaker and the hearer as well as the subject matter. Although the main goal of this paper is to discuss the role of dialogue, some monologues are also examined in these stories.

Changes in the understanding of some of the narrations from the religious guides, is an issue which has been the concern of the Muslim scholars for long time, and for analyzing it they have devised some methods. Besides these methods, employing some of the most used concepts in the field of humanities can in some cases provide a more acceptable analysis of this issue. The concept of dialogue is one of these concepts. In this article, the changes occurred over the understanding of the tradition of Qatil al- Abrah (murdered in tears), and the function of crying for Imam Hosein in the contemporary period (the thirteenth and the fourteenth centuries) in comparison to the previous periods of Islamic history (the twelfth and the tenth centuries) are discussed by means of “discourse”. The findings of the research show that the course of changes of political thoughts in Shia in the contemporary period causes that crying for Imam Hosein, which was chiefly deemed as a means of reward and redemption previously, is now mostly deemed as a factor for fighting against the injustice and cruelty.

Many verses in the Qur'an include passages in which human beings, alone or as a group address God. These addresses and dialogues often start with the words 'Lord' or 'Our Lord'. The Qur'anic prayers could be classified into three groups according to their contents: Those in which something is asked from God? Those in which there is an admission of guilt? These in which a protest is stated? In the following study different types of the Qur'anic prayers have been pointed out and these prayers have been classified according to their contents into a table.