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

"Apostrophe" (Iltifāt) means grammatical altering between the use of first, second, and third person in a sentence or consecutive sentences. It aims at examining the coherence in the Holy Quran. Speech act theory is one of the important topics in pragmatics. It conveys that a conversation includes many acts such as description, declaration, command, prohibition, prayer, wish, etc. Considering a text as an act enables religious texts experts to change the nature of the texts more systematically. John Searle is one of the theorists of this area. He has classified speech acts into representatives, directives, commissives, expressive, and declarations. In this study, based on his theory, as a linguistic discourse analysis, and by using a descriptive-analytical method, the text and context of Iltifāt verses in the Holy Quran have been examined, and the type of their acts were identified. According to the results, regarding Searle's five speech acts, in these verses, the representative and commissive acts have been used more and less than other types, respectively. Also, the verbs used in each of these speech acts are as follows: describing, emphasizing, reporting, criticizing, and granting in the representative act, offering, making a condition, asking for explanation, protestingly asking, etc. in the directive act, giving and making a pledge, and swearing in the commissive act, praising, thanking, threatening, wishing, etc. in the expressive act, and terminating and judging in the declaration act.

Gabriel Said Reynolds developed his idea on the "Immediate retribution of Martyrs after Death" based on his interpretation of some Quranic verses and narrations and the opinions presented in Tabari's commentary. He believed that martyrs immediately ascend to eternal heaven without experiencing the intermediate state Barzakh (purgatory). Reynolds credited the Church Fathers, particularly the Syriac Fathers and selected verses from the Bible as inspiration for this idea.This study examined Reynolds' viewpoint and supporting documents using descriptive and analytical methods. This hypothesis was initially criticized based on Quranic and narrative evidence. It has been subsequently demonstrated that Reynolds has misunderstood Tabari's interpretation. Moreover, the claim that this doctrine, in addition to the Syriac Fathers, can also be found among church fathers in the West, such as Tertullian, who has been called the father of Latin Christianity and the founder of Western theology, was deemed a misinterpretation. Based on research on Tertullian's views about this idea, early scholars' reading of Tertullian's views revealed that martyrs, like other souls, remain in the place of deceased souls (Hades) until the Day of Resurrection.Furthermore, analyzing the context and revising some of the terms in the Bible verses cited by Reynolds suggested that martyrs do experience the Barzakh period Barzakh (purgatory) according to the Bible's teaching. If this idea is proven, the commonality of this concept in Christian-Jewish theology and Islamic theology can be explained by the belief in the unique origin of divine revelation.

Body cognition is one of the theoretical frameworks in cognitive sciences based on which cognition is a physical phenomenon that is formed through the interaction between body, environment, and mind. This is associated with many abstract concepts of the Qur'an, of which "POSSESSION" is one of the most important. This research has tried to measure and evaluate the effect of body cognition on the formation of the abstract concept of "POSSESSION" in the Quran language using a descriptive-analytic approach and cognitive semantics perspective. The data examined in this study were the lexical elements related to body organs and the verbs associated with these organs which were used to refer to POSSESSION. The results of this research show that understanding the concept of OWNERSHIP and its types in the Qur'an depends on the physical experience and physical activities of the human being and that the human experiential knowledge of the body parts, such as hands, feet, head, mouth and their related actions, such as: taking, making, earning, grabbing, standing and eating, is the basis of metaphorical mapping for understanding abstract concept of POSSESSION in Quran language, and can help us to better understand this concept in the Qur'an and improve our knowledge in this field.

"Emigration" is not "escape" from the existing situation, but it is a movement towards a superior society that has a close connection with "Islamic civilization". And at the beginning of Islam, it played the most essential role in Islamic victory. Therefore, it is extremely important. Because it prevents the believers from giving in to the pressure and suffocation of the environment and becomes the cause of the export of Islam to different parts of the world. Hijrah is spiritual or spatial. which has goals. Sometimes migration is to gain knowledge or for the purpose of preserving religion or to escape from oppression and oppressors or to reach God and sometimes to escape from sin. This research aims to analyze the commentators' point of view about the role of emigration in the development of Islamic civilization in an analytical-descriptive method, and seeks to answer the question: From the point of view of the commentators in Islam, how did emigration lead to the development of civilization? The result is that: a) Civilization is possible with the presence of people, and they are gathered with the migration of people. Therefore, emigration is one of the basic factors that create a foundation for Islamic civilization. b) Some Muslims are not satisfied with the current situation, so they immigrate to change. And they pay for fundamental changes. c) Muslim cultural ambassadors immigrate to non-Muslim lands to carry out the mission of the Islamic State or to propagate the religion. And with peaceful actions, they make the infidels inclined towards religious values. d) There are some Muslims in the land of disbelief who want to immigrate to Islamic lands. that arrangements should be made to accept them so that like-minded people can unite under the banner of Islam and by interacting with each other and with charismatic leaders, strong foundations of civilization can be laid.

Homiletic commentaries are typically written for preaching, leadership, guidance, and as a result, the spiritual education of the public, and commentators such as Atiq Neishabouri (Sourabadi) and Abul Fattouh Razi are among the commentators who have addressed homiletic commentaries in the verses of the Holy Quran. It is necessary to introduce and characterize these commentaries for further promotion of religious teachings and instructions among the public. This study aims to examine the two homiletic commentaries of Rawd al-Jinan by Abul Fattouh and Sourabadi using a descriptive and analytical perspective and to find their homiletic components and approaches. The findings of the study indicate that the aforementioned commentaries are like other educational preaching commentaries. They are highly attractive and there are plenty of advice and guidelines in them. Poems, stories, folk beliefs, attention to theological and transcendental issues, figures of speech, and contemporary beliefs are among the important common components and approaches used in Rawd al-Jinan and Sourabadi’s commentaries. Concerning the differences, Rawd al-Jinan pays attention to Persian poems, the analysis of the stories of all the prophets, the criticism of Israʼiliyyat and mythology, while Sourabadi’s commentary avoids narrating the life stories and events of some prophets and there is no trace of mythology and Israʼiliyyat except for one or two cases. Moreover, there are many Israʼiliyyat elements in Sourabadi’s commentary compared to Rawd al-Jinan’s commentary.

The proofs in theology pertain to the existence of god, His unity or His creatorship and the like. According to philosophers, the existence of god based on the principle of “that which has no cause” is self-evident, and the proofs establishing His existence are merely elucidations of this self-evident matter. The proofs presented in theology and philosophy on the existence of god, firstly and essentially, do not establish the existence of god in itself. Or if they do, they are elucidating proofs and His existence does not require a proof. The Holy Quran, from the perspective of ‘Allāmah Ṭabāṭabā’ī, contains proofs on God. However, none of them are on the existence of god in itself, because His existence is considered self-evident in the Quran and even the elucidating proof on His existence is not presented.  The verses related to the proofs are either establishing the unity and oneness of the Almighty God, or His creatorship, or other attributes of Him, and none of them establish the existence of the Almighty God itself.

The Holy Quran, as a divine book and the ultimate miracle, bears the responsibility of guiding and directing humanity. This literary miracle, which is unparalleled, employs various wise and intelligent methods to achieve its crucial mission. Among these stylistic approaches, the use of interrogative style stands out. Remarkably, out of the 114 chapters in the Holy Quran, only 18 chapters lack interrogative sentences. Recognizing the significance and role of questioning in discovering truth, the author has chosen to explore the interrogative sentences in the first Juz' (section) of the Quran for research purposes.This study employs a descriptive-analytical method and examines the literary beauty of these interrogative sentences at three levels: grammatical, rhetorical, and visual imagery. The findings of this research can contribute to updating the Quranic messages in a more practical and relevant manner, enhancing the sublime content and themes of the Quran in today's world. Additionally, by utilizing the radiant messages within the Quranic interrogative sentences, the value of questioning and seeking answers becomes evident across various dimensions: belief, knowledge, education, and culture.

The present article investigates Mulla Sadra's point of view regarding the extra-terrestrial trees mentioned in the Holy Quran and explains, analyzes and evaluates his principles in this field with a descriptive-analytical method. "Zaytoune Tree", "Sedra Al-Muntaha", "Tuba", "Shajarah Tayyaba", "Zakum" and "Forbidden Tree" in the Quran refer to extraterrestrial facts and matters, and it is important to determine their meaning and existential position in the arc of descent and ascent. Mulla Sadra has interpreted them with his own ontological, anthropological, cognitive, linguistic and verbal foundations. Knowing the reality as two-level and the correspondence of their levels with the levels of human reality, knowledge, the Qur'an, as well as the adoption of a multi-source method in the interpretation and allegorization of religious texts, gives him the possibility to sum up the meanings of the interpretations and give various interpretations about these trees. However, it is possible that the application of religious and mystical principles with the Qur'anic indications be considered a type of free interpretation and passing through the pure interpretation.

Understanding the nature of the Prophet Musa's language stuttering can solve some theological misconceptions that point to the unreasonableness of the physical defect, especially the defectiveness of the language of the Messenger of God. The research's goal is to understand the truth of language stuttering attributed to this divine prophet. According to the opinion of linguists, commentators and scientists, and the long-standing understanding in the Islamic tradition, from verse 27 of Surah Tᾱhᾱ, as well as some other Qur'anic and narrative references, the meaning of "'Uqdat" is his external and organic stuttering. The next step is to compare the preferred theory of Islamic texts to the statements and references of the Old Testament with a linguistic approach. This research, based on the descriptive-analytical-comparing method, concludes that, "Stuttering means the lack of eloquence of speech due to reasons such as lack of self-confidence caused by killing the Coptic man and tightness in the chest of Moses (as). So, the preferred opinion and the previous common view, i.e., organ defect, is subject to doubt and denial. "'Uqdat" was a concern that Moses (as) asked God to remove during his mission. God answered his prayer and removed that obstacle by appointing Harun (as) to his ministry. Surprisingly, the teachings of the Old Testament, with their linguistic and semantic implications, support and express this recent opinion more clearly as well.

God's praise is something that every Muslim and believer is looking for, and he always strives to achieve this goal. With the precious resources of "Qur'an and Sunnah", the religion of Islam offers a comprehensive educational and moral program to the world in this field. He emphasizes that one of the aspects that the religion of Mobin Islam explains well is "praise". The current research is focused on the issue of the place and value and effects of Hamad's moral-spiritual health with a Qur'anic-narrative approach and Ashura pilgrimage. For this reason, in this article, the literal and idiomatic meaning of praise and moral-spiritual health is discussed, then praise in the verses and traditions and its effects on moral-spiritual health are discussed, and finally, we refer to praise in the Ashura pilgrimage. This research has used a mixed method with the help of written documents and computer systems and scientific software and descriptive and analytical data processing methods. The result is that because the most important foundation of religion is praise and this divine state is one of the important human emotions that has important effects on a person's morals as well as political and social activities and is the motivation of many desirable behaviors, the achievements of this research in the field of Hamad's moral-spiritual health works include: sincerity; the education of the position of trust; obtaining the pleasure of Almighty God; learning the position of submission; cleanser of moral vices such as: arrogance, avarice, greed, etc.

What is the concept of "God" as an unknowable being and how to represent his relationship with other beings are among the issues that have been the focus of religious scholars with different approaches. It seems that cognitive semantics, since it pays attention to what and how a concept is, can lead the way in analyzing the conceptual structure of "God". The upcoming research aims to explain the concept of "God" by using cognitive metaphors in the domain of "ownership" in order to show the structure and representation of the concept of "God" in human perceptual memory within the framework of conceptual metaphor theory. For this purpose, metaphorical mappings related to the domain of ownership, which played a role in the representation of the abstract concept of God, are identified and extracted, and are classified based on the type of mapping between the domain of origin and destination. Finally, the results of the research are in the form of Likoff and Johnson's conceptual metaphor theory and in the framework of cognitive linguistics. The result of this research shows that metaphors have cognitive and communicative functions and have the ability to provide a clear and understandable format for difficult and intangible concepts. Among the other achievements of this research is the explanation and analysis of the conceptual structure of "God" in the language of the Qur'an with the cognitive model of a personal God, and in the form of a "relationship between one person and another person" with the fields of origin: father, king, patron, borrower, and buyer. These cognitive domains have an allegorical relationship with God's essence.

Faces means the use of one word in multiple meanings which have different meanings in different situations. This topic in semantics is called polysemy. In this research, which is organized in a descriptive and comparative method, after the study of different faces and parallels of the word 'Din' from the viewpoints of semantics and traditional methods, the way of translating the different faces of this word in the Turkish-Istanbul translations will be investigated. This article has no equivalent in Islamic literature and this is the first one. Most of the translators have devoted their efforts to the fluency and soundness of the translation and have neglected the accuracy in finding equivalents of Quranic words and observing grammatical points. Of course, in the cases where the word 'Din' was included in the vocabulary, the performance of the Turkish translators has been appropriate to a large extent.

he chapters of the Quran are composed of interconnected and cohesive verses, and this cohesion stems from the various types of relationships between them, including lexical, syntactic, and logical connections. Coherence refers to the intra-textual mechanism of language that assists the speaker in creating and maintaining communication within each sentence or between sentences; in other words, coherence refers to the structural-lexical relations of the text. Therefore, in this research, first, the perspective of the most prominent interpreters regarding the Meccan and Medinan nature of this chapter is analyzed. Specifically, three interpretations written in the order of revelation are examined in detail, along with the interpreters' views on the Meccan or Medinan nature of Surah Al-Muzzammil and how the sections of this chapter relate to each other, as well as the effectiveness of the interpretations in dealing with exceptional verses and the possibility that the textual coherence between chapters as a possible evidence of the chapter as being entirely Meccan is speculated. Furthermore, considering the linguistic role and the theory of textual coherence in relation to the context and structure, the factors of structural and textual coherence in Surah Al-Muzzammil are investigated, and finally, examples and relevant instances are presented in two tables.

In each language, the author can emphasize his words in different ways and by using special expressive tools and words in order to establish and comply with a meaning and concept in the mind of the audience and to strengthen and deepen it. Arabic, as the language of the Qur'an, has many styles of emphasis. Paying attention to the effect of the emphases used in the verses and analyzing and explaining their meanings accurately, shows the importance and necessity of paying attention to this style.In one type of division, emphasis on three positions in speech can be considered;Position of documents,document and document. This study has tried to examine the style of emphasis in the title of emphasis in documents in part thirty, based on this, has expressed the views of commentators and rhetoricians under each of the methods of emphasis and also the following verses.The method of collecting materials in this article is library-type and descriptive-analytical in terms of method.From the obtained results, it can be mentioned that; Emphasis due to its many purposes and benefits, is one of the most important methods in expressing the meanings and interpretation of verses, and in part thirty of the Holy Qur'an, this method has been widely used in rejecting the denial of the deniers and expressing the greatness of the Resurrection and Resurrection.Is.In some verses, several simultaneous emphatic methods have been used to express the intensity of importance, and some methods, such as emphasis by nouns and nouns, have been used more.

In order to achieve some of their goals through the act of speech, the wise consider themselves obliged to observe some principles. One of these principles is to avoid speaking contrary to reality. When they are the audience of a speaker, they expect him to follow this principle. Some orientalists have tried to instill the doubt that the Qur'an did not adhere to this principle by referring to this principle. They cite proofs from the Quranic verses for this claim. Of course, Muslims consider the Qur'an as the word of God, and they believe that the Qur'an has not said anything contrary to certain facts. The current research, which was organized by a library and critical study of the works of Quran by Muslim scholars and Orientalists, has come to the conclusion that most of the doubts of Orientalists in this regard are due to the fact that the criterion for the opposition of some verses of the Qur'an to reality is that those verses do not match with holy books of Jews and Christians, and of course, due to the distortion of those holy books, such doubts can be answered; Rather, the Qur'an has priority over other holy books due to its immunity from distortion. Also, some of the doubts of the Orientalists are caused by the lack of mastery of Arabic literature and Quranic sciences, and the words of the Qur'an in all the verses claimed by the Orientalists are completely reasonable and in accordance with the truth.

The article on “Zaqqum” in the Leiden Encyclopedia, written by Salwa Al-A’wa, examines the Zaqqum tree in the Quran, introducing the accursed tree in the Quran as the same tree known as Zaqqum, following the views of some Sunni commentators while disregarding other narrations of both sects. The one-sided perspective and lack of comprehensiveness by the author led to an incomplete analysis of the Zaqqum tree and an improper explanation of its relationship with the accursed tree. Therefore, a comprehensive examination of the Zaqqum tree and criticism of the author’s perspective seems necessary. Hence, this paper investigates the term “Zaqqum” in the Quranic semantic network and delves into its association or lack thereof with the accursed tree. Despite the aforementioned shortcomings, the article has strengths such as examining all instances of the usage of “Zaqqum” in the Quran, providing an eloquent depiction of pure and heavenly trees while contrasting them with the Zaqqum tree, utilizing lexical sources, criticizing their opinions, and exploring the conflict between apparent and rational views. The weaknesses of the article include exclusive reliance on Sunni sources, overlooking Shiite sources, limited resources, disregard for interpretive narrations concerning the accursed tree, and presenting the accursed tree as the primary instance of the Zqaqum tree. The intentional flaw of the article lies in conflating the relationship between the accursed tree and the Zaqqum tree and failing to refer to other sources, especially disregarding narrations indicating that the accursed tree is a particular symbol for a specific group (the Umayyads). This research was conducted using a descriptive-analytical method and library resourc

Following feminist movements and the advocacy of women’s rights, Orientalists have reinterpreted sacred religious texts, including the Quran and Islamic texts, regarding topics such as the social, political, and economic status and rights of women, including issues like women’s creation, guardianship, polygamy, and hijab, from the perspective of the Quran and the Prophet (PBUH). Although there are differences of opinion among them, the dominant intellectual trend among Orientalists considers the Quran as a text that revives women’s rights and devoid of any gender bias, male domination, or derogatory views towards women. They strive to eliminate male dominance over women by any means possible, with or without proper religious research methods. Orientalists believe that translations and male-dominant interpretations contradict the gender equality system in the Quran. They often believe that the Quran and the Prophet (PBUH) approve of women’s presence in all social, political, and leadership dimensions. However, they commonly believe that the Quran lacks explicit verses about hijab, attributing the concept to interpretations. One of the reasons for the misunderstanding by some Orientalists is their lack of access to Shiite scholars’ opinions and sources. Therefore, explaining the perspectives of some scholars, such as the high-level thoughts of the Supreme Leader, seems essential. His Eminence believes in a noble view of women in Islam, stating that Islam, in accordance with human nature, refers to women as delicate flowers and men as the guardians, not implying women’s submissiveness but rather advocating necessary cooperation and mutual participation in life while observing moderation. Additionally, he advocates for women’s independent financial rights and emphasizes the necessity of active participation of women in various social, political, scientific, and other dimensions, provided they maintain the hijab, considering it a means of preserving and protecting women’s dignity rather than a sign of their backwardness. The Supreme Leader opposes polygamy and advocates for reconsideration and revision of some jurisprudential views concerning women. Thus, familiarizing oneself with these opinions can eliminate many ambiguities about Islam’s approach to women. This article, written using a descriptive-analytical method, not only clarifies and critiques Orientalists’ opinions but also presents the views of the Revolution’s Leader as a decisive discourse and a corrective of opinions.

At least six verses in the Quran explicitly mention the issue of the Israelites crossing the sea, highlighting the significance of this miracle among all of Prophet Moses’ (peace be upon him) miracles. Various opinions regarding the location of this sea have been proposed, with the examination of the western part of the Red Sea as the split location being one of the primary aims of this article. The main approach of this research is a qualitative theoretical framework in which the data is coded based on the priority of relevant Quranic verses and then referenced sources. The research findings indicate three prevailing scientific opinions about the sea’s location, with some considering it the Red Sea and others the Nile River. Those who consider it the Red Sea also mention its eastern and western branches. The western part of the Red Sea has characteristics very close to the extracted concepts. One of the key concepts influencing and forming the causal conditions is the medical and archaeological research on Pharaoh’s body, which, according to evidence taken from the sea (not the river), concludes that the location of the crossing is not the Nile River. Moreover, according to Quranic verses, the place where the Israelites wandered lacked common food sources. This pivotal phenomenon, with the necessary grounds provided, has positive implications in rejecting Ron Wyatt’s theory, which places the crossing site of the Children of Israel at the eastern branch of the Red Sea or the Gulf of Aqaba, making the Quran a more credible source