درخت حوزه‌های تخصصی

The Recent advancements in deep learning have yielded novel and significant capabilities in natural language processing (NLP) and automatic inference generation. These capabilities are particularly critical due to their resemblance to human reasoning. At the same time, interdisciplinary initiatives have led to substantial advancements in the realms of knowledge and technology. In this study, the Qur’an is examined as a rich source of multiple concepts and teachings. The objective of this research is to employ natural language processing algorithms to derive meaningful and accurate inferences from the English translation of the Qur’an. Inference is defined as the process of deriving a new and logical sentence from two basic and related sentences. The research methodology introduces a model that utilizes transformers and pre-trained language models. Consequently, we construct the set of all unique unordered verse pairs (i<j) from 6,236 verses, totaling 19,440,730 pair evaluations. A fine-tuned BERT-based classifier labels each pair as either exhibiting or not exhibiting a syllogistic relation. Pairs predicted as “Yes” and exceeding a confidence threshold of 0.80 proceed to the subsequent stage, which is inference generation, while all other pairs are discarded. In the following phase, large language models are employed to generate inferences from the selected pairs of verses.

Nasr Hamid Abu Zayd’s theory of the “historicity of the text,” which emphasizes the primacy of cultural context in textual formation, reduces the revelation to a historically bounded linguistic message. By producing a rupture between the textual horizon of meaning and the horizon of the contemporary interpreter, this approach raises serious challenges for the efficacy and dynamism of the language of the Qur’an. The present study, with a critical approach, evaluates Abu Zayd’s linguistic model on the basis of the theory of rūḥ al-maʿnā (spirit of meaning) in Transcendent Philosophy ( al-Ḥikmah al-Mutaʿāliyyah ). The findings indicate that Abu Zayd’s theory rests on two fundamental errors. First, an ontological rupture between text and author: by treating the text as an independent historical product, Abu Zayd separates it from its author’s trans-historical subjectivity. In contrast, in the rūḥ al-maʿnā model the text is a manifestation and existential continuation of the author, and a union between text and author is established that guarantees the persistence and vitality of meaning. Second, a spurious dualization of maʿnā and maghzā : Abu Zayd holds that maʿnā (meaning as a historical signified) is imprisoned in the past and must be contemporized by constructing a new maghzā (interpretive significance). By contrast, the rūḥ al-maʿnā theory, by explicating the mechanism by which words are instituted for the spirit of meaning, demonstrates that the signification of Qur’anic words is not constrained to the material-historical instances of the period of revelation; rather, words  are instituted for  general functions  and universals. Accordingly, textual meaning possesses a fluid referential capacity that, without requiring a separation between maʿnā and maghzā , can be applied to novel instances in any temporal context.

The construction of the barrier by Dhū al-Qarnayn, as depicted in Surah al-Kahf (Q. 18:96), involves a unique combination of iron and copper. Traditionally, this process has been interpreted as the formation of a homogenous metallurgical alloy. However, from the perspective of materials science, this “Alloy Hypothesis” faces severe technical challenges, including the extreme melting point of iron and the inherent immiscibility of the iron-copper (Fe-Cu) system. This study employs a multidisciplinary methodology, combining Qur’anic analysis with historical metallurgical data from the Achaemenid era (6th century BCE) as a representative technological baseline. We argue that the barrier was not a product of anachronistic alloying but rather a masterpiece of composite engineering. By introducing a “Composite Model” based on interfacial thermal bonding and capillary infiltration, we demonstrate how ancient engineers could achieve structural unification ( radm ) and corrosion resistance without violating the physical laws of thermodynamics. Our findings suggest that the use of copper as a low-temperature intermediary binder provided a feasible solution for creating an impenetrable, monolithic barrier within the technological constraints of antiquity.

The Noble Qur’an employs parables ( al-amthāl ) as a method for bringing the human mind closer to the comprehension of transcendent truths. The expression “Allah is the Light of the Heavens and the Earth” (Q. 24:35) is among the most prominent Qur’anic parables that has long invited reflection among scholars of the Islamic sciences. Using a descriptive–analytical method, this study examines the historical trajectory of the interpretation of this verse in relation to the development of theories in optics. It also analyzes the system of parables in the Qur’an and demonstrates, in light of recent scientific findings, the possibility of novel understandings of this verse that have been neglected in existing exegetical works. A review of the historical course of interpretation reveals that empirical scientific knowledge had little influence on exegetical understandings up to the 13th century CE. The interpretation of al- nūr (light) by Suhrawardī as “that which is manifest and makes manifest” has endured due to its consonance with the empirical understanding of the nature of light. This study shows that, from an ontological perspective grounded in the metaphorical nature of the cosmos, the manifestation of higher truths within it, and the expression of these truths in the Qur’an through parables, attention to recent findings in optical science leads to the discovery of new dimensions of this Qur’anic parable. Features of light, such as the reflection of light in bodies depending on their properties, the visibility of only a small portion of the electromagnetic spectrum, the absoluteness of the speed of light irrespective of the observer’s motion, and the absence of perceived temporal passage in a hypothetical motion at the speed of light, respectively evoke the levels of divine manifestation in beings, the limitations of human perception, and the absoluteness and atemporality of God.

This study quantitatively examines the textual efficiency and richness of the Qur’an by analyzing fifteen short surahs (al-Fātiḥah and the last fourteen chapters) and comparing them with their translations into English and Bangla languages. Using three measurable parameters—word count, letter count, and unique-letter usage per āyah —the research evaluates structural density across languages. The Arabic text of the Qur’an consistently demonstrates remarkable semantic compactness, requiring fewer words and letters that demand expansions in the two translations. The English translation shows an average increase of nearly double in word and letter counts, while Bangla translation expands more moderately but, still exceeds the Arabic Original. These findings highlight the Qur’an’s competence to achieve maximum expressive powers with minimal linguistic inputs, underscoring the divine wisdom behind the choice of Arabic as the language of revelation.