JOURNAL OF QURANIC INTERPRETATION AND LANGUAGE
Year:2019 | Volume:7 | Issue:2 (14)|Papers Count:12

The subject of "love" (maḥ abbat) in religious and mystical literature has been given a high place, so that in addition to its special mystical status, it is also an important base of moral concepts in the Abrahamic religions. There is a difference of opinion between scholars and ethical researchers in the definition of love, and the difference is to such an extent that some of them say that the genuine definition of it is fundamentally impossible and believe that the love is language of "ḥ ā l", not "qā l". By Qur'anic and traditional teachings, the islamic mystics exegetes have discussed the subject of love in their works and discussed their nature, dimensions and effects. Faiḍ Kā shā nī , as an interpreter, hadith researcher, and thinker of ethics, first of all by following the speech and practice of the infallible Imams and secondly by influencing the thoughts of some mystics and philosophers such as al-Ghazā lī , Ibn Arabī and Mullā Sadrā , had attention to love subject in his books. One of the important issues of the love among such scholars, including Faiḍ Kā shā nī , is its relation to knowledge. This has played a central role in the mystics' view, and the they have pay attention to this issue by follow some of traditional teachings. Faiḍ Kā shā nī has also seen this relationship in explaining the theme of love, inspired by traditions such as the tradition of Hidden Treasure (Kenz Makhfī ) and "Qurb Nawā fil" and the influence of the mystics' thought. This article, with an descriptive and analytical method, analyzes the mystical approaches of love in view of Faiḍ Kā shā nī .

Soft Power Theory is among the latest theories in the field of contemporary thoughts. First introduced by Joseph Nye, “ Soft Power” means "the ability to obtain preferred outcomes through attraction rather than coercion and payment” . This ability is accomplished through cultural attractions and political ideas, and shapes the preferences of others. One of the soft power manifestations of the Qur'an is “ Effective Miracle of the Qur'an” , which is presented in various sources with different titles such as “ Conscience Miracle” , “ Spiritual Attractions” , “ Glory of Quran” , “ Inner Harmony” and the like. Effective miracle of the Qur'an is a conscientious and transcendental attractiveness, and has a superhuman nature which is not found in any human works. It is also different from the well-known raptures of the material world. According to available sources, this miracle was first introduced by “ Khattabi” . This research uses a type of library-analytical-descriptive method to introduce “ Effective Miracle” as a manifestation of the “ soft power” of the Qur'an.

The story of Jonah and the fish, remained its pieces in the Qur’ an and Sunna, is among the most exciting Islamic stories. However, it has rarely been studied as a narrative with a focus on its narratological elements. This paper, relying on some professional terms in narrative studies, will attempt to reconstruct a chronological narrative for this story in four sequences. In addition, the paper also sheds lights on the narratological elements which are pivotal in each sequence. Accordingly, it seems that representing the personality of Jonah and his companions is at the canon of attention in the first sequence. In the second sequence, the conflict between Jonah and God, and also with common people is pivotal. The representation of dialog between Jonah and God is at the canon of attention and discussion in the third sequences. Finally, in the fourth sequence, the story deals with how others can learn from this story as a historical pattern.

There is a discrepancy between the interpreters regarding the concept and interpretation of “ Wa Atū Haqqahū Yawma Ḥ aṣ ā dihī ” (وَ آتُوا حَقَّهُ یَوْ مَ حَصادِهِ) in verse 141 of sū rat al-An’ ā m; some have interpreted it as obligatory and canonical Zakā t and some others have interpreted it as alms and endowments; there are yet some others who realize this verse as being abrogated by verse Zakā t (Q. 9: 103, revealed in Medina) and some others have interpreted it as pointing to obligatory and canonical Zakā t and, since surah al-An’ ā m is a Makki sū rah and Zakā t has been canonized in Medina, they take this as an exceptional verses so as to, as they reckon, resolve the conflict. It has been concluded in this study that the expression “ Wa Atū Haqqahū Yawma Ḥ aṣ ā dihī ” does not mean obligatory and canonical Zakā t rather it means alms and endowments that should be given to the poor and indigent persons after harvesting the crops. This claim has been strengthened through the other verses in the holy Quran, its co-text, traditions and concepts of the its revelation and the differences in Zakā t’ s meaning between the classical and medieval exegeses. Considering this verse as abrogated and an exempt, as well, is not supported by any Quranic and Hadith proof.

The heart is one of the members of the human body that is considered in the Holy Qur'an, and a wide range of transcripts is attributed to it. Some of these transient reactions are emotional and sentimental reactions, and some of them are rational and epistemic actions. This has led Muslim interpreters to believe that matching the heart of the Qur'an with cardiac organ inside the chest cannot always seem possible. It seems that over time, Quranic perceptions have undergone various changes in the concept of heart. In this study, we intend to identify the fields of application of this idea in the Holy Quran and find out which Qur'anic idea of the heart is probably an extension of any of the ancient ideas; In other words, what does it have to do with common ideas in other human cultures. As we will see, the Qur'anic idea of the heart, on the one hand, has a significant resemblance to the idea of the heart, which is reflected in the Old Testament, and, on the other hand, it can be considered to be a metaphor for Iranian, Greek, and Israeli ideas.

In the field of Qur'anic exegesis, the Takfiri Salafis, leaning on the appearances of verses, hadiths, and manners of the Prophet and his companions, adhere strictly to what has remained since ancient times, and consider correct Islamic beliefs to be exclusive to the "appearances" of the Qur'an and Sunnah. And they avoid any interpretation, insight and use of reason, science and philosophy in the teachings of religion and its adaptation to the requirements of the time. They deny the "trope" entry into the Qur'an and, by selectively interpreting the verses, do not seek to interpret the verses of the Qur'an, but seek to find their beliefs in the Qur'an and reject the views of the opponents; But in addition to being inadequate in interpreting the Qur'an, superficiality is contrary to the verses of the Qur'an. The extreme emphasis on transmission and tradition has led to the entry of weak hadiths to sources and the avoidance of rationalism in interpretation, and with prejudice tendencies, verses have been misinterpreted by traditions.

The heart is one of the members of the human body that is considered in the Holy Qur'an, and a wide range of transcripts is attributed to it. Some of these transient reactions are emotional and sentimental reactions, and some of them are rational and epistemic actions. This has led Muslim interpreters to believe that matching the heart of the Qur'an with cardiac organ inside the chest cannot always seem possible. It seems that over time, Quranic perceptions have undergone various changes in the concept of heart. In this study, we intend to identify the fields of application of this idea in the Holy Quran and find out which Qur'anic idea of the heart is probably an extension of any of the ancient ideas; In other words, what does it have to do with common ideas in other human cultures. As we will see, the Qur'anic idea of the heart, on the one hand, has a significant resemblance to the idea of the heart, which is reflected in the Old Testament, and, on the other hand, it can be considered to be a metaphor for Iranian, Greek, and Israeli ideas.

Although the text of the Holy Qur'an seems to consist of seemingly simple words, there are deep meanings and specific purposes behind these words. By pay attention on the verses of the Qur'an, we come to the conclusion that each of them seeks to instill a specific concept in the audience, and behind all these verses there are purposes that multiply the beauty and miracle of the divine verses. These purposes are based on the context and status of the speech, and this is especially evident in verses from the Qur'an that are both verbally and spiritually similar. The meaning of similar verses is verses which, in addition to their apparent appropriateness, also have a semantic appropriateness with each other; But one can accurately understand the differences between them. In this research, the authors intend to analyze the various verses with verbal and semantic similarity from different views in a descriptive-analytical manner. It is understood that the main reason for the difference in the verbal construction of similar sentences was the variety of speech, paying attention to the subject and its effect on the audience.

Beauty has always been considered by philosophers and scholars as a pleasant and compatible human nature, although the appearance of aesthetic knowledge dates back to the 18th century, ancient Qura'nic scholars have discussed the beauty of the Qur'an from the perspective of rhetoric while discussing the miraculous expression of the Holy Qur'an. Jarullah Zamakhshari (d. 538 AH) is a famous of them who in his commentary has paid the most attention to the rhetoric of the Qur'an. Seyyed Qutb, however, as a commentator on the Holy Quran in modern times, has influenced contemporary literary studies by using the theory of artistic imagery. The purpose of this study is to study the method of Quranic aesthetics from the perspective of two Quranic commentators in a relatively short time. They are far from each other and Surah Maryam has been selected as the field and sample of research according to its special structural and thematic features. This study indicates that Zamakhshari has expressed rhetorical components such as dedication and delay, contrast, separate and linkage, selection of words appropriate to the meaning in terms of signification, singular or plural in Surah Maryam. In contrast, Seyyed Qutb, due to the role of the elements of discourse, movement, shadows of words and music in the imagery of scenes of Surah Maryam, has shown the effect of imagining and embodying words in the audience's psyche. Comparing the views of these two commentators in explaining the aesthetic aspects of Surah Maryam shows that despite the differences in their approach, some similarities can be identified in the meantime.

One of the major and long-running discussions in the field of Quranic sciences refers to the question of the language of Qur'an. So far, numerous studies have been done on the features of the language of Qur'an in various aspects. However, the results of these studies are not based on detailed analyses of modern linguistic theories. Therefore, the present study with a dual function, using a descriptive-analytic method within the Systemic Functional Linguistics of Halliday and Matthiesson (2014), aims to investigate first the modal structure of the dialogues between God Almighty and Devil in four Suras of A'rā f, Ḥ ijr, Isrā ' and Ṣ ā d examining certain aspects of the Quranic language and then, according to the results of this study, using the cognitive concept of prototype of Rosch (1978), Greenberg’ s markedness hierarchy (1966) and Croft’ s frequency criterion (2003) point to a cognitive and typological explanation of these results in order to better understand the structural features of the Quranic language. The main results of the research show that the language of the Qur'an uses the same mechanisms and rules governing the interactions of human language, thus linguistically being a simple, not literary and specific language.

Language is collection of phonemes that human use it for transferring his mental concepts. Infect phonemes representing sentiments and emotions and its musical functions help the author of literary work to transfer his mental meanings better. Qur'an used all its language capacities to transferring its divine message and its words were somehow which has made the basis of understanding and speech effect. In this study the researcherstry to analysis phoneme role in Nā zi'ā t sura by descriptive – analytical method. The study shows that the smallest part of phoneme in this sura contains meaning and the tones of verses are based on meaning and according to purposes and styles of verses change. The letters which have more violence (Majhū rah) are more than the letters which have less violence (mahmū sah) to show hard die of unbelievers and scenes of resurrection day. The phonemes section of this sura changed from open to close by changing the way of speech.

Kinship relations are expressed in many Quranic verses which has been raised in various jurisprudential, historical and social fields, and is the subject of many sentences regarding Maḥ ramiyyah, inheritance, charity, marriage and divorce, etc. The present study is responsible for identifying the vocabulary of the kinship domain in the Quran and explaining the implications of that vocabulary on the types of kinship relations and through the study of Quranic verses based on the words of the Quran commentators and opinions of terminologists. The vocabulary used in the Holy Quran to describe kinship relationships in terms of quantity, extent, distance and proximity are: (ahl, 'ā l, 'ashī rah, rahṭ , faṣ ī lah, qabī lah, sha'b, qawm, qurbā and arḥ ā m). The word "ahl" shows the smallest kinship unit and the word "sha'b" of the largest kinship unit. The word "ahl" has the appearance in the meaning of the family of the individual and, respectively, the terms "'ā l, 'ashī rah, rahṭ and faṣ ī lah " contain a broader range of relatives. The words " qabī lah and sha'b" refer to the vast range of kinship in Arabic ancestry. The meaning of the word "qawm" on the meaning of kinship is an Implicit implication, and is also used in the Holy Quran in the kinship sense. All of the above words describe the relative relationship in various aspects, and refer to "Close fatherly relatives".