جستجوی مقالات مرتبط با کلیدواژه "quranic words" در نشریات گروه "علوم قرآن و حدیث"

Content research in the Qur'an is one of the fundamental pillars of understanding the expressions of the Qur'an, which has been studied from various angles and perspectives, and among the thinkers who have dealt with this issue is Amina al-Khouli, a contemporary Egyptian scholar. Using a descriptive-analytical method, this paper examines the requirements of content-research from his perspective and has reached the approach that Kholi considers content-research necessary in three steps: 1- Content-research Lexical; 2- Quranic research content; 3- Analyzing the data obtained from the previous steps with the non-synchronization approach. From Kholi's point of view, in the first step, the necessary attention should be paid to several requirements, which are: 1- Semantic evolution of words; 2- Understanding the meaning of the descending age of words; 3- Recognizing whether the words are Arabic or Arabic; 4. Axis of sensory principle; 5- Analysis of meaning based on Arabic sense and taste. However, despite all its strengths, Kholi's theory is criticized from three dimensions: 1- "Incomplete induction of evidence"; 2- "Existence of ambiguity in some requirements"; 3- "Not counting all the requirements".

One of the most important and key words in the [Holy] Qur’an is “mowt”. ‘Mowt’ or death has a special meaning in the logic of Qur’an which affects some other sciences as well. While this term has its literal meaning in the context of the Holy Qur’an, it has a deep semantic relation with some other concepts. Investigating the literal meaning of this term in the Holy Qur’an, this research studies the words which are considered as the semantic components of ‘mowt’. Nafs (soul), vasiyyah (last will and testament), ehtezār (agony of death), sakarāt and gamarāt (the throes of death), ajal (the time of death), malā’ek and donyā (angels and the world) are the terms which have a deep semantic relationship with ‘mowt’. Therefore these terms are studied and their relationship with ‘mowt’ are discussed. This research shows that the semantic relation between ‘mowt’ and its components has led this word to be deeply affected by those words and their settled semantic system; it also has a distinct and transcendental concept in the [holy] Qur’an.

The word fasad and its derivations have been mentioned in 50 cases of the holy Quran. It has not been studied with a semantic and interconnected approach. This paper has studied the word with a descriptive semantics method. Frequent emphasis on avoiding fasad on the earth shows the attention of the Quran to human social life. A notable fact in the field lies in its being qualitatively and quantitatively accompanied by salah. On the Quranic teachings, human life is based on order and salah, God, the Exalted, therefore, has supported salihan and opposed mufsidan and invited people to think about the end of fasidn. And considering them paradigmatically, every case of fasad, with a cruel approach is followed by destroying a case of right and justice. Again, the word kufr is equal to fasad, since lack of belief in the existence of a reforming designer for universe is the base for all mafased. Therefore, the essence of every fasad is sin and devilry.

Contemporary translators have translated the word "maqutā" in the verse “…Surely prayer is a timed ordinance for the believers” (4:103) in a different way. In some translations, this word is translated as "certain times of prayer" and in some others it is translated into "obligatory or necessary and constant prayer". Some of these translations are based on the apparent meaning of the words regardless of other indications, such as the context and authentic traditions, and the original intention of God has not been accurately transmitted; as significant traditions of the Innocents (a.s) also have expressed another meaning for the verse. By a descriptive-analytical method, in this paper, the degree of agreement of contemporary translations in the translation of this term with expression of the Innocents (a.s), who are aware of true intention of God, has been evaluated, and ultimately, researches revealed that the second translation is more consistent with traditions. In this regard, role of word of the Imams (a.s) is shown in the correct translation of the Holy Quran.