Volume 6, Issue 1 , October 2017, Pages 1-2
seyedeh motahareh hoseini; Abd al-hadi feqhizadeh
Abstract
Metaphor is one of the most important literary industries that in the modern linguistic approach have been considered as the pillar of thinking. In this approach, metaphor is not unique to language and vocabulary, but a large part of the process of human thought is metaphorical; hence, it is used in ...
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Metaphor is one of the most important literary industries that in the modern linguistic approach have been considered as the pillar of thinking. In this approach, metaphor is not unique to language and vocabulary, but a large part of the process of human thought is metaphorical; hence, it is used in all languages, and to any conception of a domain is said to be based on another. In this essay, this issue has been examined in the language of the Quran and in the words of Amir al-Mu'minin Ali (pbuh). The types of conceptual metaphors have been used in the new approach (existential, directional, and structural) to the Quran. In this essay only the existential metaphor has been dealt with. Existential or ontological metaphors are formed based on our experiences of objects and individuals and are divided into three types of phenomena or material metaphor, metaphor of the container, and personality metaphor. To find the goals of metaphor in Quranic verses have been used ideas of the commentators. The study of the metaphors used in the words of Imam Ali (AS) shows that these metaphors are derived from the conceptual metaphors of the Qur'an or its manifestation, and in many cases, the explanation of the Quranic concepts, indicating that Amir al-Mu'minin had the highest perception of the Qur'an, and the scope of the metaphor in the words of Amir al-Mu'minin is the Quranic guidance beam and reflects the Qur'anic worldview and culture.
Ahad Faramarz gharamaleki; fateme sadat ketabchi
Abstract
The application of light to God in Q24:35 brought about its incompatibility with divine purity. The issue of this research is a historical review of the commentators' viewpoint to discover the pattern of evolution of their views and foundations. By the 5th century, commentators have solved the issue ...
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The application of light to God in Q24:35 brought about its incompatibility with divine purity. The issue of this research is a historical review of the commentators' viewpoint to discover the pattern of evolution of their views and foundations. By the 5th century, commentators have solved the issue of incompatibility with permissive and metaphorical interpretations. The quest for a truth-oriented interpretation of the light on God from the fifth century begins with Tha'alabi and Abdul Qahir Jurjani's ideas. This effort is found by mystical and philosophical commentators such as Ghazali, Meybudi, Suhriwardi, Ibn Arabi and Mulla Sadra find the ontological foundations. The prevailing model in truth-imagining interpretation is the metaphysical concept of light. In this process, by analyzing the conventional notion of light into two parts of the core (the real meaning) and the shell (the apparent meaning), is considered as the main concept of light. Accordingly, the inclusion circle of the sensory concept is wider and includes other instances of both sensory and non-sensory. In the next step, the truth of light is taken into account, and the Almighty God is raised as the highest order of light, which is imitation in relation to him. In this study, we can find the stages of development of the metaphysicalization of the concept of light.
Hamed khani (farhang mehrvash)
Abstract
“Al-Ḥamdu lillāhi Rabb al-ʿĀlamīn,” (Quran 1: 2), is one of those Quranic verses that almost nobody in Islamic World has been hesitated in its prevalent meaning, especially in late Islamic centuries. We can say that approximately all Muslims have been supposing that its meaning would ...
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“Al-Ḥamdu lillāhi Rabb al-ʿĀlamīn,” (Quran 1: 2), is one of those Quranic verses that almost nobody in Islamic World has been hesitated in its prevalent meaning, especially in late Islamic centuries. We can say that approximately all Muslims have been supposing that its meaning would have been from the very time of the prophet Muhammad: “All the praises and thanks be to Allah who is the Lord of the worlds.” This study examines the formation process of this understanding and aims to explain this verse to be an Arabic equivalent for an old passage in the New Testament (1 timothy 1: 17) or even a statement in old Jewish literature (the book of Tobbit 8: 5); as well as some Muslim scholars at the 1st century A.H. mentioned. It seems that we can understand it better in the light of its intersexual relationships and present a more precise interpretation of it.
Mahmood Vaezi; Ali Hasanniya; Mahmood Seidi
Abstract
One of the Quranic topics - that many debates about it - is the question of God's seeing or non-seeing. Islamic scholars were divided into two categories in this regard. The Ash'arites proved the various arguments of God's seeing, and on the contrary, the Mu'tazilites do not allow such a thing. Surābādī ...
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One of the Quranic topics - that many debates about it - is the question of God's seeing or non-seeing. Islamic scholars were divided into two categories in this regard. The Ash'arites proved the various arguments of God's seeing, and on the contrary, the Mu'tazilites do not allow such a thing. Surābādī is one of the scholars who has raised many arguments in proving God's seeing according to the principles of the Ash'arites. His arguments to prove this view are divided into three general sections: the Quran, the Hadith and the reason. Due to the fact that some of the Qur'anic verses and hadiths deny the seeing of God and, on the other hand, on the basis of rational reasons, this requires the material and physical being of God, the reasons for Surābādī are facing serious challenges and their credibility is undermined.
Abbas Eghbali; Rohollah Sayyadinejad; mohammad hosein fazeli
Abstract
Among the important issues of Holliday and Raghih Hassan's linguistics are the coherence of the text. Anyway, the coherence of phonetic, lexical, grammatical, and semantic between the text and its elements will be greater; that text will be more durable. Therefore one can say that one of the reasons ...
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Among the important issues of Holliday and Raghih Hassan's linguistics are the coherence of the text. Anyway, the coherence of phonetic, lexical, grammatical, and semantic between the text and its elements will be greater; that text will be more durable. Therefore one can say that one of the reasons for the persistence of the Holy Qur'an is the consistency that exists between its elements and some of the Qur'anic literary researches. In this essay, by means of a descriptive-analytic method, "lexical coherence" has been identified in the sura "al-Ankabut". The achievements of this research are that in the Qur'an there are many types of coherence, including the coherence of the words that are in common use in the language of the text, with their dispersion at the level of the text, has led to the coherence of the text, and it turns out to repeat the word "Allah" in forms verbal and semantic, partial and general, account for 64% of lexical coherence in the sura "al-Ankabut". Also, in this sura, in accordance with its context, the words "disbelief" and "faith" and their subtitle are repeated more than other words, and this repetition is coherent and helps the reader to more easily communicate with the text and its meaning to understand. Opposite words as other elements of lexical coherence in this sura are frequent. The contradiction of the nouns with 23 cases and the contradiction of the verbs with 7 cases leads the reader out of passivity and directs the understanding and relation between verses and words.
Seyed Reza Moaddab; ebrahim rezaei adaryani
Abstract
"Lifestyle" is one of the vital issues of human societies and it covers various aspects of human life. On the other hand, the goal of the Holy Quran is to guide humanity and one of the key components of guidance is "lifestyle." The comprehensiveness and immortality of the Qur'an necessitates that it ...
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"Lifestyle" is one of the vital issues of human societies and it covers various aspects of human life. On the other hand, the goal of the Holy Quran is to guide humanity and one of the key components of guidance is "lifestyle." The comprehensiveness and immortality of the Qur'an necessitates that it expresses what the human being needs in the direction of its growth and perfection, and so forth. In the Qur'an, there is the ability to offer a comprehensive plan for the living of all human beings with different tastes and conditions, and to provide the happiness of the world and the Hereafter. It is clear that in our time more than ever, humanity need this plan. This is where the necessity of "inferring the lifestyle from the Quran" is revealed, the purpose of which is to emphasize this issue and prove it. Therefore, this necessity has been proved after the generalizations and conceptualizations, with the help of intellectual and traditional reasons. In the following, the works of deducing the lifestyle from the Qur'an and the features of the Quranic teachings are described. Finally, some examples of Quranic teachings in the field of lifestyle are presented to clarify the practical aspect of this discussion. The result of this article is that the Holy Qur'an is the answer to all human needs in the field of lifestyle at any time and place, and the systematic extraction of this vast capacity from the Qur'an is a necessity for the Qur'anic researchers and Islamic scholars.
mahdi akbarnezhad; Farah Tohidi
Abstract
The quality of the communion of human will with the divine providence is one of the most complex issues that have always engulfed the minds of mankind. Many verses of the Holy Quran have emphasized the rule of the will of God over the universe-even on the arbitrary actions of man. These verses have convinced ...
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The quality of the communion of human will with the divine providence is one of the most complex issues that have always engulfed the minds of mankind. Many verses of the Holy Quran have emphasized the rule of the will of God over the universe-even on the arbitrary actions of man. These verses have convinced a group of commentators that man has no role in deeds - even in disbelief and faith - and that his will is subdued by the will of God. In contrast to another group of commentators,they favor human authority. Meanwhile, the important question is unanswered, that why is the emphasis of the Holy Quran on the rule of divine providence around the world. The present research seeks an answer to this question by interpretation of the verses "wa la taqulanna gishayin inni fa'ilun zalika ghadan – illa an yasha'a allah" from different point of view to these verses). In this regard, after discussing. The author examines the first interpretation that, by ignoring the will of man, manages the domination of the will of God in the world; then he looks at the interpretations that have not seen the verses in contradiction with the will of mankind; and concludes in the end, explains that believing in the meaning of these verses, by reinforcing the will of man, makes him better doing good deeds.
