مطالب

La crise environnementale, engendrée par l'industrialisation et la négligence des gouvernements, nécessite une réponse globale et intégrée. L'islam propose des enseignements à la fois spirituels et pratiques pour restaurer l'harmonie entre l'humanité et la nature, en mettant l'accent sur la responsabilité de l'homme envers la création divine. Le Coran, les hadiths et la charia offrent des principes directeurs pour encadrer les interactions humaines avec l'environnement, rappelant le rôle de l'homme en tant que « lieutenant de Dieu » (khalifat Allah). Pourtant, ces enseignements sont largement méconnus dans le monde musulman contemporain, où les gouvernements et les populations adoptent des modèles de développement occidentaux, souvent néfastes pour l'écosystème. Une action collective et éclairée s'impose de toute urgence. Cependant, plusieurs obstacles entravent la mise en œuvre des principes islamiques, tels que la dépendance technologique, le manque de sensibilisation des érudits religieux et l'absence de volonté politique. À travers une approche descriptive et analytique, cet article appelle à un réveil spirituel et collectif, fondé sur les valeurs islamiques, pour relever les défis environnementaux. Il souligne que la crise actuelle ne peut être résolue sans une transformation profonde des mentalités et des pratiques, en harmonie avec les enseignements de l’islam. 

In the Holy Quran, God addresses sinners in various ways and speaks to them through clarification of sins, admonition, prohibition, warning, and so on. It seems that sometimes God has reproached sinners: "O you who have believed, why you say what you do not do?" (Quran, 61:2) and "Why do you not spend in the way of Allah while to Allah belongs the heritage of the heavens and the earth?" (Quran, 57:10). Reproach is a communicative behavior, a speech-action, and a type of purposeful and active performance; when it is done correctly, can have positive individual and social effects. However, when it is unethical and irrational, it will leave destructive effects. Despite its importance, reproach has been neglected in research works and has not been addressed as an educational method in educational books. Some individuals have even focused on the negative aspects of reproach. Therefore, reproach as an educational method is almost unknown. The present study aims to extract the cognitive, emotional, and behavioral components of reproach and its goals in the Holy Quran based on the interpretation of al-Mīzān. Literature Review Some researchers have examined the reproachs of Imam Ali (AS) in Nahj al-Balagha. For example, Hashemizadeh and Fahimi Tabar (1393) have studied reproach in Nahj al-Balagha only regarding the people of Kufa. Kiani and Zare (1394) have focused on reproach in Nahj al-Balagha solely from a literary style perspective. Hassani Satehi (1395) has examined reproach only in the hadith of Imam Ali (AS) and found that it has been done in two forms: verbal and behavioral. Naseri Esfandagheh et al. (1401) have analyzed the meanings and examples of reproach in letters 17, 39, and 41 of Nahj al-Balagha. The mentioned researchers have not examined reproach in the Holy Quran nor analyzed its components. Tussoulis and Abdulhaidar (2012) have studied the Sufi (malamatiyya) method of reproach. Researchers who have focused on examining reproach in the Holy Quran have not specifically examined the components and objectives of reproach, especially from an educational perspective. For example, Sharifi Isfahani (1381) examined the apparent contradiction in God's reproachful addresses to Prophet Muhammad (PBUH) in relation to his impeccability and demonstrated that there is no contradiction between the two. Barati (1389) analyzed God's reproachful addresses to Prophet Muhammad (PBUH) and found that the existence of such reproachful verses is itself strong evidence that the Quran is the word of God. Karbalaei Pazooki and Taheri (1394) investigated the apparent contradiction between verses praising and condemning humans in the Quran and concluded that instances where God reproaches humans are related to situations where they have misused their instincts and talents. On the other hand, both positive and negative instincts and qualities of humans are necessary for their growth, and there is no contradiction between verses praising and reproaching humans. Bint Alameen et al. (2018) discussed reproach based on the Quran; however, this study pertains to reproach from humans towards other humans. The present study aims to examine the reproach of wrongdoers by God, provide a more detailed analysis of reproach, and analyze its components. Methodology The research method employed was descriptive-analytical of Tafsir al-Mīzān. To identify and collect relevant verses, keywords such as "Malāmah," "ʻItāb," "Dhamm," "Shimātah," "Tawbīkh," and "Tathrīb" were searched in the Quran and its interpretations. Additionally, other verses that seemed to contain reproachful content based on the Tafsir al-Mīzān were identified. A total of 81 verses were extracted and organized into 44 analytical units. The data was then coded, categorized, and organized, and the cognitive, emotional, and behavioral components of reproach, as well as the objectives of God (through reproach), were obtained through analytical study of the Quran based on the Tafsir al-Mīzān. Results According to al-Mīzān, in the Holy Quran, when reproaching a wrongdoer, God creates cognitions and emotions in the wrongdoer through words and actions, leading to their remorse for the mistake and encouraging them to repent and reform themselves. Therefore, we find cognitive, emotional, and behavioral components in reproach. Based on the findings, the cognitive component of reproach includes recognition of: humans, divine attributes, divine blessings, divine traditions, the Quran, the Holy Prophet (PBUH), virtues and vices, and strategies for reforming wrongdoers. Additionally, the emotional components of reproach include: shame towards God, shame towards oneself, feeling of sin, feeling of disgrace, and feeling of remorse. How exactly does God reproach sinners? Based on the findings, the behavioral components of educational reproach in the Holy Quran are as follows: questioning, gratitude, labeling, belittling, presenting arguments, inciting and drawing attention to speech, expressing disgust and aversion, giving examples, making comparisons, emphatic and decisive repetition, and explanation. Furthermore, the objectives of reproach (including: reforming thinking patterns, strengthening faith in God, attention to the resurrection, strengthening faith in the Prophet Muhammad (PBUH), respect and obedience to him, understanding the ugliness of one's mistakes, feeling regret and deciding to repent, performing obligations and avoiding prohibitions and mistakes) and the ultimate goal (guidance and true happiness of human beings) were obtained. Conclusion Based on the findings, the reproach in the Holy Quran carried out by God is a speech-action in which God creates or reminds a set of cognitions in the wrongdoer and incites feelings in them that lead to remorse for the wrongdoing and ultimately urge them to reform. In order to guide wrongdoers back on the right path, God deals with them both very seriously and very compassionately. He reminds them of how despite their faults and wrongdoings, they have been and is still under the mercy and grace of God. This intelligent behavior causes the sinner to feel regretful for what they have done, but not to lose hope entirely. On the other hand, the findings show that God's educational reproach is not only emotional but also has a cognitive aspect. During reproach, God creates deep cognitions in the wrongdoer and tries to correct their cognitive errors. He does not want to simply make them feel guilty, but rather wants them to fully understand the situation and consciously decide to abandon the wrongdoing.

 SUBJECT & OBJECTIVES: The truth and significance of knowledge are indisputable, as they represent one of the most critical metaphysical questions. This is why numerous philosophers globally have engaged in discussions on the topic. A prominent contemporary philosopher, ʿAllāma Ṭabāṭabāʾī, has extensively examined knowledge, its classifications, truth, scope, and the associated issues. This paper concentrates on one specific category of knowledge, namely al-ʿIlm al-Ḥuḍūrī (knowledge by presence), as articulated by ʿAllāma Ṭabāṭabāʾī and various Western philosophers.METHOD & FINDING: This article presents a comparative analysis of the concept of knowledge by presence, focusing on the perspectives of ʿAllāma Ṭabāṭabāʾī and various European philosophers. The research methodology employed in this study is a descriptive-analytical approach.CONCLUSION: The issue of knowledge by presence and its significance for ʿAllāma Ṭabāṭabāʾī and René Descartes is a definite and obvious matter. Baruch Spinoza is a philosopher who adeptly employed mathematical and geometric methods to articulate philosophical concepts with remarkable clarity and precision. The eminent German philosopher Immanuel Kant regarded the issue of knowledge as the central theme of his philosophical inquiry. From Heidegger's perspective, the inquiry into the provability of an external world is devoid of meaning

Objective: This study explores the effect of recruiting topics highly valued by students along with the interest-igniting mode of reading texts in the site of practice, collectively framed as funds of identity (FoI), on willingness to read (WTR).Methods: To this end, three groups of students were recruited. Over a 17-session extracurricular experiment, all the three groups received books in and out of tune with their FoI, elicited through an initial-semester researcher-made questionnaire. One group (n = 20) received e-books with few interactive features, the second group (n = 20) received e-books with no interactive features, and the third group (n = 20) received print books. WTR and attitude changes toward e-books were assessed using initial- and final-semester questionnaires. Students were also required to send summaries of their readings and keep journals throughout the experiment. They finally gave a post-treatment interview.Results: Qualitative sets of data in juxtaposition with quantitative ones lent support to the positive influence FoI and e-books—as on-site emerging FoI—exercised on WTR and attitude change toward e-books.Conclusions: FoI operationalized through e-books increased learners' WTR. In light of the patterns of changes observed, FoI of students are suggested to be taken into consideration for obtaining better educational results.