KETAB-E-QAYYEM
Year:2018 | Volume:8 | Issue:18 |Papers Count:15

According to psychologists and neuroscientists findings, imagination is a promoter force in human reasoning that create the possibility of creating new images and innovative ideas in mind. Human interpreter of Quran can use this creative force, along with the power of thought and admonition, to bring up new subjects and discover useful information in the process of understanding various verses, provided that the interpreter can distinguish conceptual boundaries of thought, hallucination, creative imagination and false delusion and illusion and provide an interpretation away from personal vote, prejudice and fantasy by using all available cognitive sources. What is expressed in this article is the brief result of analysis and adaptation of existing scientific data in two areas of creative imagination and the understanding and interpretation of verses which particularly demonstrate high capacity of that creative force and the inspirational source in the field of understanding and interpreting of verses; cases such as utilization of interpreter's imagination in the interpretation of most verses like verses related to creation of human, death and the afterlife, the role of imagination in mental drawing of paradigmatic and syntagmatic relations Quranic words; the visualization of each verse in the network of relative verses; interpreters mental illustration of past events relying on authentic historical and traditional sources are of the main results of this research.

From a long time ago, the word "wisdom" has been considered by Islamic scholars as one of the primary meanings in the field of cognition in Quran. On the other hand, wisdom can be considered as a universal concept which broad literature has been done around it in contemporary time in west. In this era, this concept has been studied from various dimensions of philosophy, religion, morality, and psychology. In this essay, the Qur'anic concept of wisdom has been analyzed in an asymmetric comparison to the universal concept of wisdom by usage of linguistic evidences, including etymology of wisdom and its syntagmatic and contextual relations in Quran. The results indicate that the Qur'anic concept of wisdom continuing its Semitic conception is a constructed concept with a great sense of knowledge which corresponds to the universal concept defined in the form of the theory of “ confrontation between human-oriented and speech-oriented” . This constructed concept implies a great relationship between science and practice and practical knowledge such as skill. In the Qur'an, wisdom has been used in two different concepts: a) a moral character and an anthropological ability in dealing with life in general; and b) the collection of teachings that are result of this ability. The first concept is a scarce gem that the Almighty God gives merely to his special servants, however the second concept is set of teachings issued by the wise God and wise human for guidance of people. Most of these teachings are moral advises that relies on theoretical cognition stated in brief.

Although structural surah-oriented interpretation of Quran has opened new horizons for interpreters, it still has several imperfections and deficiencies in terms of the method. One of these defects is the lack of a clear systematic model in the structural interpretation of surah which can be corrected by modeling theories from humanities. Narratology as a branch of linguistics is the science chosen for modeling in this article. The present study has been done with the purpose of modeling theories from narratology, their localization in the field of comprehension of Quran and designing a structural model for cognition of surahs. In this analytical research by using some of the narratological theories, a predefined model for cognition of surahs has firstly been designed, and then this model has been examined in the Noah chapter which whole of it is narration. The result of this study indicate that the model designed with a modeling of narratology can draw accurate and comprehensive roles of surah’ s concepts and structure.

Cognition of surah or the method of structural research in Holy Quran is a branch of Quranic sciences that provides ground for ponder (tadabbor) and study of the Quran in a way that forge a relationship with Quran. According to advice of the Innocents (pbuh) to form relationship with surahs and due to the importance of surah Yasin which explained in several hadiths, a painstaking research has not been done about cognition of this surah. Therefore, status, purposes, thematic axis, and particular features of Surah Yasin has been examined. By examining verses related to monotheism, prophecy, and resurrection in this surah, the cause of calling this surah as “ heart” became more evident. In this regard, by examining the relation between surah Yasin and contiguous and similar surahs, the key point of surah recognized as "to find out the direct path and passing this way" which is following Quran and the Prophet's households (pbuh).

The methodology of interpretation means discovery of the interpreter's method for the sake of achieving the intention of Allah in Quran. Due to the necessity of a detailed examination of interpretative traditions, the historical and methodological importance of the interpretive traditions of each of the innocents (a. s), and the importance of distinguishing the traditions of inward and outward expression of Quran, the range of this research has been restricted to interpretative traditions of Imam Sajjad (a. s) which are about explanation of meaning. The author believes that the precise categorization of these traditions, ratio measurement between them and whole of interpretive traditions of Imam Sajjad (a. s) and the presentation of documentary statistics can be an illustrative of his interpretative purposes and methods. In this essay, according to a firm framework, illustrative traditions of meaning have been divided in two categories of inward and outward explanation. Among 536 interpretative traditions, 175 cases are used in the apparent interpretation of 210 verses, and 12 items are expressions of inward meaning and instance. The purpose of Imam Sajjad (a. s) in dealing with Quranic verses have been related to the following affairs: explanation and illustration of apparent concepts of speech; revival of the Quranic verses and enliven of the Quranic themes in that era; teaching of the correct method of interpretation; the moral and religious development of society; Answering the interpretive questions of the audiences and solve simple minor problems; expressing the historical, religious, jurisprudential, etc points around verses.

An important part of nowadays story is depend on a collection of elements that the story writer uses for his work. The Quran also uses stories and its elements to advice and giving examples. During the adventures of story, the addressee is placed in the context of the events and the incidents become apparent to him. The story of Talot’ s battle is one of the Quran's stories which have considerable artistic importance. In this story, other story’ s elements are artistically combined under the umbrella of an element called Plot. Plot of this story follows a pattern that is currently being discussed in the field of story writing. This story is narrated in a dramatic way that allows the reader to go through the battle of a war and experience bitter and sweet moments of the story with different characters. This article tried to extract the general Plot of story and then, through the help of story elements, explain the artistic displays of story to the addressees.

Abu Zayd, the Egyptian Quranic scholar, in the discussion of meaning and content, lends to Hirsh's theory in the discussion of meaning and meaningfulness. As Hirsch recognizes a meaning and a meaningfulness for each text, Abu Zayd also considers a meaning and a content for texts. Although Abu Zayd state this borrowing from Hersh, but there are crucial differences between their view, in which six similarities and three differences will be mentioned. by a library method, this article has analyzed Hirsh and Abu Zayd's theory, and its purpose and outcome is to express similarities and differences between their theory in the discussion of meaning and content.

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.

Although there is no independent inscription left by Hakim Tirmidhi about interpretation of the Qur'an, but what has remained of his works is a kind of interpretation of verses related to the soul. It seems that documents of Hakim Tirmidhi is merely the Holy Quran, because he did not refer to any other source. There are, however, evidences that Hakim Tarmazi has taken his interpretation of Quranic verses from some of Shiite interpretive sources, but because of his intense opposition to Shi'ism, he has probably attempted to conceal this fact. In addition to that Hakim Tirmidhi’ s interpretation of soul was a unique one in his own time, it has retained its freshness up to the present, although less attention nowadays is paid to it. In his opinion, the soul is divided into two parts: the inward soul and the outward soul. The inward soul is created from infected dust of the earth, which was the passageway of Iblis and is subordinated to him; therefore, human must struggle with the inward soul to achieve salvation. The outward soul, unlike the inward one, is neutral by itself and is subjected to whom overcomes it. If cognition, light and intellect, overcomes outward soul, human becomes obedient to both of cognition and outward soul, and if the inward soul overcomes it, human becomes obedient to inward soul.

Abstract The language of religion is among topics of the philosophy of religion and its origin is the critical thought of the western world thinkers on sacred texts that led to advent of the language of Quran through its entry to Islamic world. Considering the entrance of this critical viewpoint to Islamic societies and the Quran, discussion about the truth of language of Quran and the views of Islamic thinkers in this field become significant. In this article, after designing basic questions about language of Quran and examining its components in the works of Rumi, it becomes clear that language of Quran is, from his point of view, a “ combinatory, meaningful, cognitive and normative language” ; though in some of his epistemological interpretations, he has a deconstructive approach. Rumi describes the Quranic words as created words for general meanings; hence, using the theory of spirit of meaning, he explains similar verses of Quran and by extending this theory to other verses, he develops the meanings and examples of Quranic verses.

Imam Reza (a. s) has introduced himself as a condition for the word sincerity in the tradition of “ Chain of Gold” , a word that is the divine fortress and everyone enters in it secure against the punishment of God. By considering foundations of mystics, it is possible to explain this hadith that each of the innocent Imams is a perfect human, i. e. divine complete manifestation, in this universe who are intermediary between Allah and human in terms of ontology and epistemology. According to the verses of the Holy Quran, God is the outward and the inward. The complete manifestation of God is the perfect human who, without him, the position of testimony would be imperfect. Indeed, the reality of perfect human is in the unseen position and its emergence is a trusteeship of unseen position in the position of testimony. Since the essence of God is the absolute unseen, he can only be recognized through the innocent Imams, and since they are a united light with the Muhammadan Truth, recognition of Imam of the time is in fact the cognition of God's monotheism. After soul’ s burnishing and adornment to theoretical and practical perfection, human can understand the innocent Imam and enter divine paradise.

One of the most important structural features of Nahj al-Balaghah is the harmony and coherence of semantic relation between the word and other words. This semantic relation can be explained by semantic harmony and it is therefore appropriate to utilize syntagmatic axis, which is one of the major strategies for transmitting speech. The value of word ordering and their selection by speaker become obvious through semantic relation between syntagmatic words. Meanwhile, the word “ reason” is one of the polysemous words in the valuable book of Nahj al-Balaghah. Therefore, by descriptive-analytical method and through the usage of library resources, the present research has examined the syntagmatic axis of the word “ reason” in that book and has concluded that syntagmatic position between “ reason” and other words such as “ testimony, treasury, strengthen, speaking, mistake, devising, admonishment, observance, and tradition” expresses a kind of semantic harmony in speech.

In narrative texts attributed to the Imam of the time (a. s), “ the incentive to generous government” is one of frequent requests. As an important component of connection between people and the supreme Mahdavi government, incentive increases or decreases with several causes. Some of these causes play a fundamental role and create other causes to affect the incentive. By a descriptive-analytical method, after examining the meaning and concept of reason and incentive in traditions, the present paper explains the relationship between reason and incentive. The main factor in increasing the incentive to the Mahdavi generous government, particularly in time of absence, is the rationality of the people and society in various aspects and conversely, its opposite elements such as ignorance will diminish the incentive. Therefore, one of strategies of expanding rationality in society is the proper explanation of the Mahdavi teachings, including a satisfactory and accurate explanation of perfection of reasons and revival of hearts in this government, which will provide the hearts of audiences with an incentive in the light of their cognition of that supreme state. In the present article, the basis for explaining the relationship between reason and incentive is based on traditions of the Innocents (a. s).

Some Akhbaris, referring to the hadith “ Quran can be understood just by those who have been addressed” , believe that the Quran's apparent meaning is not valid and the right of interpret the Quran is restricted to the Imams (a. s). This expression follows a tradition that Imam Baqir (a. s) speaks about interpreting some of the Quranic verses with the famous Sunni narrator “ Qatā dah bin Daᵓ ā mah” . Therefore, to understand this hadith, it is necessary to examine the conversation. By an analytical study, this research intends to explain the layers of understanding of Quran and the types of interpretive hadiths and to provide pathology of this hadith. The present paper attempts to differentiate between translation, outward interpretation (Tafsir) and inward interpretation (Tawil), and to justify the expression of Imam (a. s) regarding the exclusive right to understand the Quran for the people of address. damage of text’ s omission in the hadith has also been rejected.