Reproach

Shia and Sunni commentators have come to understand some of the rules of the Qur'anic verses, and to understand and analyze these rules as one of the requirements of identifying and classifying various interpretative methods. While they have often not only have not explained the rules they have adopted, but also they have even used interpretive rules without specifying the rules, even under different names. Therefore, in order to evaluate the interpretive methods of the interpreters, one has to discover their unknown rules. The interpretive rule of "Beat one to frighten another" is one of the rules that this paper seeks to streamline its use in the Shia and Sunni interpretations in various times. This rule has been used by most Shia and Sunni commentators since its inception, sometimes by name and sometimes without mentioning the phrase "Beat one to frighten another" and has often been used to justify and analyze the verses blaming the Prophet. In the meantime, Shi''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''ite commentators have used this rule far more in the prophetic transcendence, in line with stricter theological principles in the field of infallibility. Examining many cases of the use of the interpretive rule of "Beat one to frighten another" in the multiple interpretations of Shia and Sunni regarding their time periods, suggests that commentators have never had a fixed and consistent method to use it, and they have often used this rule as a loophole. As even in the context of the verses of blame, not only have they not used this interpretive rule in a fixed way and below the specified verses, but also, when there is no collective way between the Book and the infallibility of the prophets, they have used the rule of "Beat one to frighten another" in a dispersed and unpredictable way along with some other rules.

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.