مطالب

Exploring Qur’anic keywords through an educational lens presents a fruitful approach for uncovering the foundational principles of Islamic pedagogy. Among these, the term al-adhā (harassment)—frequently occurring and semantically rich—holds particular significance for moral education. By examining the contexts in which al-adhā appears and analyzing the associated discursive patterns, one can gain insight into Qur’anic conceptions of harassment and their ethical implications. This study seeks to engage the word al-adhā from a pedagogical perspective to extract actionable principles for moral education. Due to the multidimensional scope of the inquiry, a hybrid research methodology was employed: a descriptive-phenomenological reading of relevant verses, followed by grounded theory coding (open, axial, and selective) using MAXQDA software, and culminating in an inductive qualitative content analysis of the educational implications. The findings demonstrate that the Qur’anic conceptual model of al-adhā can be organized into five thematic categories: types of harassment, responses to harassment, consequences of harassment, the interplay between harm and facilitation, and the notion of constructive suffering ( al-adhā in a positive sense). From this conceptual structure, five core principles and approaches for moral education are derived: the approach of recognizing the importance of language as a moral force in ethical education; a motivational approach toward hardship; adopting the perspective of others; a focus on the layered outcomes of behavior; a facilitative approach in moral education, especially in contexts where harm might hinder spiritual growth.

The Qur’an is the most fundamental and authentic source of the Islamic law ( sharīʿah ) and the primary reference for attaining the principles of Islam among all Muslims. Throughout the history of Islamic civilization, scholars have derived answers to many of their religious questions on diverse issues from the noble verses of the Qur’an. Within this framework, the Qur’anic verses have also served as the primary fountainhead of fiqh (Islamic jurisprudence), guiding the practical lives of devout Muslims. Nevertheless, it appears that certain opinions expressed in the corpus of fiqh literature are not fully aligned with the recommendations and guidance offered in the Qur’an. One such area of tension concerns the Qur’an’s proposed model for dealing with those who show disrespect toward religious sanctities, which seems to be inconsistent with the prevailing jurisprudential approach. In view of the importance of this issue, the present study adopts a problem-oriented approach and employs a descriptive-analytical method. It first elucidates the manner in which the Qur’an addresses this phenomenon and then, based on the Qur’anic model, critically evaluates the Shia jurisprudential opinions in light of these teachings. The findings indicate that the current jurisprudential approach is not capable of withstanding the unequivocal principles ( muḥkamāt ) of the Qur’an or the practical conduct ( sīrah ʿamalīyyah ) of the Prophet and Shia Imams. At the very least, this approach destabilizes the basis of the prevailing  jurisprudential ruling and suggests the adoption of a perspective that maximizes the protection of human life and does not permit coercive measures except on the basis of definitive evidence.

Cet article étudie le rôle de la parodie dans Les États et Empires de la Lune de Cyrano de Bergerac qui, durant le XVIIe siècle, période de changements intellectuels majeurs, adopte une approche novatrice en parodiant les normes sociales, la science, la philosophie et la religion. Distinguant entre parodie au sens restreint et parodie au sens large, nous avons examiné la ‘parodicité’ chez cet écrivain. Ainsi notre étude se penche-t-elle sur la relation entre la parodie et les débats intellectuels de l'époque, mettant en lumière les opérations parodiques utilisées pour remettre en question les croyances et idéaux du XVIIe siècle. Nous soulignons l'importance de l'effet comique dans la parodie de Cyrano, affirmant que cette forme d'expression contribue à innover, critiquer et divertir tout en offrant une perspective captivante sur le monde. La parodie chez Cyrano, loin d'être un simple procédé, fonctionne en tandem avec des opérations telles que l'anachronisme et l'inversion pour stimuler la réflexion du lecteur, créant ainsi une véritable œuvre originale. On met également l’accent sur l'importance de la réception de la parodie, notant que chaque lecteur peut créer sa propre interprétation humoristique et que la parodie chez Cyrano révèle une vérité constamment redéfinie. La méthodologie de notre recherche est basée sur une analyse approfondie des éléments parodiques présents dans l'œuvre de Cyrano de Bergerac, en appliquant les théories de Gérard Genette et Daniel Sangsue. Il ressort de notre étude que la parodie chez Cyrano fonctionne comme un moyen habile d'exprimer diverses idées philosophiques et scientifiques, tout en apportant une perspective fraîche et captivante sur le monde. En parodiant des concepts religieux, philosophiques et scientifiques de son époque, Cyrano suscite des réflexions et des questionnements chez le lecteur, tout en offrant un divertissement subtil. Le rire parodique de Cyrano et sa neutralité constante soulignent la nature toujours mouvante et renouvelée du sens, offrant ainsi une réflexion profonde sur la vérité et la perception dans la littérature.