درخت حوزه‌های تخصصی

Resistance, as a successful phenomenon in Islamic thought and practical theology, is focused on monotheism, faith in God, and belief in divine victory in all social strata. The present study examines the concept of the theology of resistance with an emphasis on its Quranic themes. The theology of resistance, in addition to its cognitive, political, and social aspects, has deep religious roots in the Quran, which are manifested in concepts such as faith, patience, strong will, unity, and the continuation of the path of resistance. The current study, using a descriptive-analytical method, considers selected verses, especially those related to the Battle of Uḥud , as an example of the Quranic literature of resistance. It aims to show how these Quranic themes play a role in strengthening the social and cultural spirit of Muslim communities. The results of the research make it possible to explain the systematic theology of resistance and its practical analysis in the Battle of Uḥud as a model of resistance for believers. This research proves that conscious resistance with faith is a combination of individual and collective steadfastness that is achieved by trusting in God and believing in divine victory. It also emphasizes that promoting the discourse of the theology of resistance based on the Quran can guide the individual and collective behaviors of Muslims in confronting challenges and the domination of falsehood, and can be a factor in the honor and progress of Islamic societies. Thus, in addition to being considered a religious concept, the theology of resistance is also raised as a social and cultural need today that illuminates the path of resistance in the contemporary world

An examination of interpretations by various scholars regarding the nature of " Malakūt " reveals a primary focus on linguistic semantics, with the phrase "Intensity in Dominion" being the most prominent expression of its meaning. However, a mere linguistic definition fails to convey the complete essence of " Malakūt ." This descriptive-analytical study investigates the semantics of " Malakūt " by analyzing its paradigmatic and syntagmatic relationships. Research indicates that the word "Mulk" in the Quran, within its syntagmatic relationships, signifies kingship, encompassing creation, the management of affairs, intercession on the Day of Judgment, and governance on the Day of Resurrection, all subject to God's will. God grants and withdraws the power of kingship and sovereignty to and from humans, providing believing individuals with the necessary authority when bestowing sovereignty upon them. "Throne" is identified as a synonym for divine sovereignty, possessing these same characteristics. The word " Malakūt ," being etymologically related to "Mulk," is associated with concepts such as power, management, glorification, and governance. Furthermore, its connection with the roots "N Ẓ R," "R ʼ Y," and "A M R" suggests varying levels of understanding regarding the realms of Malakūt . A significant observation from the context and associations of "Mulk" and " Malakūt " is that they represent two distinct worlds. The realm of Mulk is perceptible to the eye, and God delegates aspects of it to humans, with everything operating under the system of cause and effect. In contrast, the realm of Malakūt possesses a non-material essence exclusive to God, where divine will alone is sufficient for existence, without the necessity of a cause-and-effect system. Humanity's interaction with this realm is limited to its observation, a privilege reserved solely for God's saints and prophets.

There are two general and important issues related to the Qur'an's language that require investigation. First, how the Qur'an's language metaphorically depicts the hierarchical relations and values of different entities and beings in the world, and second, how (through which cognitive mechanism) the religion's complex system is conceptualized. The first one is explained through the Great Chain of Being Metaphor (GCBM), and the second is elaborated by using the Complex Abstract System mentioned by Kövecses (2010). This paper aims to introduce GCBM and the relevant mappings in the Holy Qur'an language, as well as its sub-part, Complex Abstract System. The specific questions are: whether GCBM occurs in the Qur'an language and, if so, how it functions. Moreover, which source domains are involved in the conceptualization of the religion abstract system? Therefore, the previously extracted metaphors of the Holy Qur'an language, which conceptualize the status and attributes of entities, have been selected, categorized, and analyzed according to CMT methods. The results show that God is conceptualized in the highest position and best value, and other creatures, as lower elements of a vertical system, are evaluated about God. More importantly, humans are not intrinsically higher and better than animals, and unbelievers are depicted in the lowest position. The other finding is that religion as a Complex Abstract System can be understood through source domains of HUMAN BODY, PLANT, and BUILDING. There are abundant metaphors in the Holy Qur'an that are constructed based on the Religion Complex Abstract System.

Critical discourse analysis is a modern approach in linguistic studies that examines texts at a level beyond standard language. Van Leeuwen’s socio-semantic theory is among the newer critical approaches that enables the identification of hidden layers of texts and the examination of the social actors within them. Applying this critical approach to the Holy Qur’an, as a comprehensive guide for humanity, can provide readers with new perspectives and teachings. Accordingly, the story of Prophet Adam, as the first experience of human life, was selected due to its diverse characters, various social agents, and the different actions performed by its actors. By analyzing these components, the deep ideas and underlying ideology of the narrative can be revealed. The present study, using a descriptive-analytical method and drawing on Van Leeuwen’s discourse-oriented structures model, seeks to examine this model in the story of Prophet Adam. The findings indicate that the model is highly effective in analyzing the story. In this regard, the component of inclusion appeared 354 times, compared with the component of elusion, which was represented 104 times. This suggests that divine emphasis and focus are placed on characters and attributes that individuals acquire through their actions; enabling audiences of Qur’anic culture to better chart their path toward eternal well-being in this world and the hereafter.

The question of the Iʻjāz and inimitability is one of the most fundamental theological and philosophical issues in the Islamic tradition, often explained through concepts such as eloquence, rhetoric, and linguistic structure. Despite the importance of these approaches, the question of the Qur'an's Iʻjāz underlying and ontological cause still requires a deeper philosophical explanation. The present study aims to present an ontological analysis of the Qur’an’s Iʻjāz by examining Mullā Ṣadrā ’s perspective within Transcendent Theosophy, especially the theory of luminous existence. The research method is descriptive-analytical, based on analyzing the philosophical concepts of Transcendent Theosophy and applying them to the reality of the Holy Qur’an. The findings indicate that, according to the principles of the primacy and gradation of existence, the Qur’an, before being a linguistic and historical text, is an existential and luminous reality that, at its highest level, is present in divine knowledge and, through the process of descent, appears in Arabic words. Any attempt to imitate the Qur’an, even assuming outward verbal similarity, lacks existential grounding and causal relation to divine knowledge and therefore cannot be considered a true instance of the "Like" in the challenge verses.[1] Accordingly, the inimitability of the Qur’an is not merely the result of human inability to produce linguistic imitation but is rooted in the difference between the Qur’an’s existential level and the existential realm of human beings. The innovation of this research lies in explaining the Qur’an’s Iʻjāz not as a rhetorical or merely guiding phenomenon but as an ontological reality arising from the specific mode of the Qur’an’s existence, an explanation that opens new horizons for philosophical rereading of the Qur’anic Iʻjāz in contemporary studies.  

the Qur’an and to derive its educational implications. The central term of this research, " Faḍiḥah ," appears only once in the Qur’an and signifies the exposure of faults and the complete loss of a person’s social reputation and credibility. Using a descriptive-analytical method and relying on classical lexical and exegetical sources, the study examines the relationship of this key term with six other Qur’anic cognate words: " Izdirā’ " (contempt), " Khizy " (disgrace), " Dhilla " (humiliation), " Ṣaghār " (smallness), " Maskanah " (abjectness), and " Hawān " (lowliness). Findings indicate that these words form a semantic network in which various levels of "Humiliation and Disgrace" can be ranked along an intensity spectrum: " Faḍiḥah and Khizy occupy the strongest level, Hawān and Ṣaghār the intermediate, and Izdirā’, Dhilla , and Maskanah the lower levels." From an educational perspective, this semantic analysis provides a solid foundation for identifying the causes of disgrace (such as arrogance and the spread of immorality) and the strategies to counter it (including self-purification, commanding good, and forbidding bad). The results offer a model for employing lexical analysis in systematically deriving educational concepts from the Qur’an.