درخت حوزه‌های تخصصی

Metaphors conceptualizing anger represent a system which is based on the cognitive cultural model of this emotion. Since this model derives from the physiological effects and the behavioral reactions associated with anger, it may be used as a criterion to compare and contrast the conceptualization of this emotion in different contexts. This article analyzes the metaphorical expressions of anger in the Qur’anic verses and the traditions of the Holy Prophet and his rightful successors to determine to what extent they follow the aforementioned model offered by Kovecses. In doing so, a corpus of 200 verses and traditions were collected from different Islamic sources and then they were grouped according to seven source domains identified by Kovecses. The findings of the study reveal that except for one source domain, i.e. burden, the other seven source domains exhibit a high frequency in the above-mentioned verses and traditions; this, in turn, is indicative of the fact that there is a systematic conceptual motivation underlying the structures of the metaphorical expressions in these verses and traditions so that it can be claimed that such expressions follow a well-established scientific pattern.

This paper compares Islamic teachings regarding Jihad with Gandhi’s Satyagraha or non-violent resistance. Abdul Ghaffar Khan, one of Gandhi’s Muslim followers, has argued that not only was Islam compatible with non-violent methods, but that Prophet Muhammad had taught his followers non-violent resistance hundreds of years earlier than Gandhi had. Scholars such as Eknath Easwaran have also reiterated this argument (Easwaran, 1999, 34). This paper on the other hand argues that Islamic teachings regarding non-violence are more complicated than what Khan proclaimed. The verses of the Quran regarding Jihad or struggle can be divided between the revelations in Mecca, during the first thirteen years of the Prophet’s campaign, and the final ten years of his life, after he and his followers immigrated to the city of Medina. In the first thirteen years, Prophet Muhammad preached non-violent resistance even though Muslims were under severe pressure and prosecution. During this period Islamic teaching are quite compatible with Gandhi’s Satyagraha. However, after the new Muslim community immigrated to Medina and formed an Islamic government it came under the threat of annihilation by a foreign invading army, at which time Islam and its Prophet permitted defensive wars, unlike Gandhi’s teachings and Khan’s assertions. The paper concludes that Ahimsa may work only in the route towards power, whereas when the position of power achieved and an independent political community and its leadership formed, according to Islam, means of legitimate and justified violence could not be avoided altogether.