درخت حوزه‌های تخصصی

Objective observation is one of the fundamental elements for human beings to understand and learn. By objectifying reality, images convey a variety of meanings and concepts to the audience. With the help of the audience's creative mind, this conveyance is sometimes achieved through the harmonious arrangement of words and phrases depicting spiritual and intangible matters. In some cases, these images embed a line of reasoning, referred to as "argumentative images," to instill certain beliefs or convictions in the audience. These images use tangible objects and meanings to strengthen the individual's belief in the realization and possibility of intangible things. The audience's mind initially seeks connections between the objects presented, and after understanding the logical relationships, embraces a new meaning derived from the images. Using a descriptive-analytical approach, the present paper has attempted to apply this semantic process to the Surahs of al-Tīn, al-Qalam, and al-Ṭūr in order to answer the question of how the argumentative images of these three Surahs affect the beliefs of the audience. The results indicate that the logical connection of the images of objects in each surah affects the audience's certainty and belief in the wisdom and order of creation, the inevitability of divine decree, and the nature of the Day of Judgment. To inspire confidence in the fulfillment of His promises, God employs tangible elements such as the fig, the olive, the ladder, the mountain, and the sky.

In the realm of marital relations, the terms tamkīn (submission) and nushūz (disobedience) are frequently used in Islamic jurisprudence and law. While nushūz is explicitly mentioned in the Qur’an, tamkīn, meaning the opposite state of nushūz, is not. Although nushūz is used in the Qur’an for both men and women, in Islamic jurisprudence, and particularly in Iranian law, both tamkīn and nushūz are predominantly ascribed to wives. The concept of nushūz and tamkīn in husbands has not been adequately addressed, nor has there been commensurate legislation on the matter. Qur’anic commentaries have also predominantly focused on the nushūz of wives, rather than husbands, which may explain the neglect of husbands' nushūz in jurisprudence and the lack of corresponding legislation.This study, grounded in an analysis of three Qur’anic verses, Q. 4:34, Q. 4:128, and Q. 9:71, and their interpretation in several prominent Shia and Sunni commentaries across different periods, adopts a Qur’an-by-Qur’an exegetical approach to explore the concepts of nushūz and tamkīn for both spouses. Using linguistic, semantic, and hermeneutic methods, the findings of this research indicate that the concept of mutual tamkīn between spouses can be articulated based on the principle of mutual guardianship (wilāyah) of believers as outlined in verse Q.9:71. In this framework, reciprocal tamkīn between spouses is understood as a commitment to fulfilling religious and ethical responsibilities and a mutual acceptance of enjoining good and forbidding evil in their relationship.