Volume 2, Issue 2 , April 2014, Pages 3-4
ahad faramarz ghara maleki
Volume 2, Issue 2 , April 2014, Pages 9-23
Abstract
A particular type of address in the Holy Qur’an is the address with the imperative "say" which occurs 332 times in it. Such an address consists of six parts and possesses a variety from the viewpoint of the message of "say" beyond message and its audience. The application of "say" is more in Meccan ...
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A particular type of address in the Holy Qur’an is the address with the imperative "say" which occurs 332 times in it. Such an address consists of six parts and possesses a variety from the viewpoint of the message of "say" beyond message and its audience. The application of "say" is more in Meccan verses than that of Medinan verses. The present research deals with the coherence between the message and its audience, an analysis of its wider message and also an inquiry into the Quranic usage of "say" The address of "say" according to the message of its audience, comprises various issues relating jurisprudence and ethics of the believers so that it can respond to the problems and rationalism of the Jews, unbelievers, polytheists and hypocrites. The discourse on "say" expresses an atmosphere of intimate dialogue between God and man. Promoting an atmosphere of intimate dialogue rests on the principles of ethics and the foundations of theology. The most important theological foundation of it is the Islamic doctrine of the attributes of God in particular three attributes of hearing, seeing and speaking. We can collate these three attributes in the interpretation of all God-dialogues. This perspective embraces other hypotheses like the "noble address" and the emphasis of the denial of human-making of the Quran foundations of theology. The most important theological foundation of it is the Islamic doctrine of the attributes of God in particular three attributes of hearing, seeing and speaking. We can collate these three attributes in the interpretation of all God-dialogues. This perspective embraces other hypotheses like the "noble address" and the emphasis of the denial of human-making of the Quran.
seyyed mohammad ali alawi
Volume 2, Issue 2 , April 2014, Pages 22-43
Abstract
Although two views related to linkage or break between faith and reason, and many western thinkers believe in conflict or breaking them, a view that is based on the teachings of the Quran and Imams, highlights the compatibility and consistency between the two and the strong bond. From this standpoint, ...
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Although two views related to linkage or break between faith and reason, and many western thinkers believe in conflict or breaking them, a view that is based on the teachings of the Quran and Imams, highlights the compatibility and consistency between the two and the strong bond. From this standpoint, faith has root in wisdom and intellect of man, and it grows and becomes complete based on reason. In this case, the semantic analysis of this linkage in Quran, and especially argument and mechanism of faith generation by reason, which has been less discussed by researchers, has double importance. From semantics viewpoint of reason, faith and determinant keywords and their related concepts, in verse 100 of Surah Yūnus, and other verses of Holy Quran, it can be inferred that reason would reach to his lost, which is a searching, understanding and commitment that human holds about the reality, in the course of the signs that are messengers of the reality, via notice, thinking and contemplation, i.e. safety and confidence, and because of his knowledge about the reality, wise embrace the faith that is calmness and security in spirit, language and deed, and this type of security and stability is origin in the reality itself, and dynamism and increasing of the faith are result from dynamism and increasing and commitment in rationality that seeking the reality.
shadi nafisi
Volume 2, Issue 2 , April 2014, Pages 46-66
Abstract
The social interpretation of Quran is one of the most important approaches to Quranic interpretation manifested in contemporary era. Many of the most celebrated conte-mporary exegeses have been written with this approach to Quran. Nevertheless this approach encounters great challenge co-ncerning its ...
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The social interpretation of Quran is one of the most important approaches to Quranic interpretation manifested in contemporary era. Many of the most celebrated conte-mporary exegeses have been written with this approach to Quran. Nevertheless this approach encounters great challenge co-ncerning its name, definition and chara-cteristics. Regarding works dedicated to studying exegeses shows that this approach has been named as civilizational, social, rational, edifying and moving; while these titles have been considered, in later works, as names to different genres of exegeses. In addition this approach has not been defined clearly. Concerning the explanations given about it, three different definitions can be suggested among which the most general one seems the best. As for its characteristics, there is a great debate. Zahabi’s position is the leading view in this subject. Based on the definition chosen for this genre of interpretation, the mentioned features can be categorized in two groups: those rejecting disapproving attributes from Islam and those proving its positive qualities .In order to overcome the difficulties in the examination of the characteristics mentioned, the usage of additional aspects has been suggested.
seyyed hedayat jalili; ensieh asgari
Volume 2, Issue 2 , April 2014, Pages 65-82
Abstract
“Comparative interpretation” as a new phenomenon requires intellectual evaluation, methodology and epistemology. Analytical evaluation of present beliefs indicates nothing but an unrefined understanding of "Comparison" element which connects them. Superficial understanding of "Comparison" ...
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“Comparative interpretation” as a new phenomenon requires intellectual evaluation, methodology and epistemology. Analytical evaluation of present beliefs indicates nothing but an unrefined understanding of "Comparison" element which connects them. Superficial understanding of "Comparison" and unfamiliarity with qualities of comparative study experiences in other epistemological realms, leads present beliefs to failed efforts, so as not to provide appropriate or no response to plenty of interpretational questions and they are even unable to identify the borders between this specific interpretation and other types of interpretation or comparative disinter-pretational studies. A part of such disabilities originates from considering "Comparison" as an instrument for interpretation. Comparative interpretation as an emerging megalanguage in area of quranic interpretational studies is an ambiguous megalanguage and still confront with a lots of problems. A part of such disabilities originates from considering "Comparison" as an instrument for interpretation.
mohammad javad sadi; seyyed mostafa managheb; rahmatollah abdollahzadeh; mohammad amin amin naji; qasem jaafar
Volume 2, Issue 2 , April 2014, Pages 85-96
Abstract
Imagery and depicting are considered as the literary miracle aspects of Holy Quran. The Holy Quran has showed a dynamic and vivid picture of all phenomena to its audiences, minds using existing phonemes, letters, words and combinations, and these existing pictures in the verses can be understood by a ...
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Imagery and depicting are considered as the literary miracle aspects of Holy Quran. The Holy Quran has showed a dynamic and vivid picture of all phenomena to its audiences, minds using existing phonemes, letters, words and combinations, and these existing pictures in the verses can be understood by a creative mind and a divine blessing. All images in the Quran possess a criterion the base of which relies on their harmony with the guidance objective of Quran. To understand these images better, we must consider the words and their literal and spiritual implications, the musical tone of the sentences, and the forms and the shades of the words with the same harmony. One of the most beautiful imagery and depicting in the Holy Quran is manifested in Musabbihat suras (Isra, Hadid, Hashr, Saf, Jumu`ah, Taghabun, and A’la). It should be noted that the unity of thought is dominated on the images of these suras and while having an individual indepe-ndency, each of these images has an inner relationship with the other images. This paper considered some parts of the Holy Quran miracles regarding the function of artistic image in the Musabbihat. All creatures, Praising towards God Almighty is clear in the imagery of the Musabbihat suras, and the honor and wisdom, on the other hand the dominant feature of these images.
mahammad mohammad rezaei; seyyed ali alam alhoda; naser mohammadi; maryam sharif pour
Volume 2, Issue 2 , April 2014, Pages 95-114
Abstract
Religious language is one of the important issues in religious philosophy. This knowledge deals with discussion of description and explaining of kalam proposition due to the importance of discussion of meaning and pivotal role of kalam proposition in explaining and truth of religious proposition. Dealing ...
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Religious language is one of the important issues in religious philosophy. This knowledge deals with discussion of description and explaining of kalam proposition due to the importance of discussion of meaning and pivotal role of kalam proposition in explaining and truth of religious proposition. Dealing with truth and false of kalam proposition and then meaningful or meaningfulness and in the recent decades their cognitive or non-cognitive have been the problems of this knowledge. Therefore, theories of religious language divide to two main cognitive and non-cognitive groups. Lingual theories such as symbolic, mysterious, mythical, meta-phorical and allegorical contain a part of non- cognitive group. Allameh Tabatabaie, the philosopher and famous commentator in Tashayo World, believes that structure of Quranic language is traditional- based; of course, it differs from traditional language. Since, mystery, metaphor, allegory and symbol have usages in traditional language for the better and faster understanding, God has also used some of these literary terms in order to approximate mind from sensible to contemplative. However, the Quran language is cognitive and meaningful. He doesn’t accept language of myth anywhere in Quran and believe that it is in contradiction with truth of Quran and its aim.
abdolhadi feqhi zade; hesam emami danalou
Volume 2, Issue 2 , April 2014, Pages 115-128
Abstract
According to some commentator's disa-greement, James A. Bellamy, one of West-ern Orientalist, found out an amazing thing in one of his four papers, that the word "Sijill" in the following of one hundred and fourth verse of Twenty – first chapter of Quran "alanbiya", has changed to "Musajjil" because ...
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According to some commentator's disa-greement, James A. Bellamy, one of West-ern Orientalist, found out an amazing thing in one of his four papers, that the word "Sijill" in the following of one hundred and fourth verse of Twenty – first chapter of Quran "alanbiya", has changed to "Musajjil" because of revelation's mistake. Therefore it should be returned to its original principles. In this paper we will try to study his suggestion and understand his position about this word which is so weak. Facts on the Quran's history, the frequency of oral text of the Quran, rules of the reading of the book instead of writing and because of Quran's certain literary elegance, are some of the reasons that considered in this paper to show the inaccuracy of the James A. Bellamy's suggestion.
