Quran

According to popular interpretation, verse 24 of Nisa, following the previous verse, refers to the prohibition of marrying married women, with the exception of maidservants. The commentators in five different views consider the exception of the verse to be related to women in war or slave women or migrant women or less than four women. But there are problems in these votes; Such as: ambiguity in the meaning, low credibility of the traditions that are cited, the opposition of some opinions to the basic teachings of Islam, etc. This descriptive-analytical research has been done by studying 210 interpretations available in the comprehensive software Al-Tafaseer (3). In this research, context and discontinuous textual evidence were considered. First, the existing opinions were criticized, and then a new and different point of view was presented, which says: The letter v is not used to refer to the past, but to start an independent sentence. So, like the previous verse, this verse does not contain a prohibition and has an independent meaning. Also, "Mohsanat" in the word and term are chaste women, not married women, and the expression "Malakat Aymanukum" includes slave women. The subject of the phrase is "Walmohsanat Man Nisa Al-Ama Malik Imankam" and the Predicate is the phrase "Kitab Allah Alaykom" and both are Marfu'. So he advises men to marry chaste women who are not slaves. Of course, the next verse makes the above ruling easier and allows men to marry slave women who are believers in case of financial incapacity.Keywords: Quran, Surah Nisa, lawful marriage, chaste woman, verse 24 of Surah Nisa. Verse 24 of Surah Nisa is one of the verses that is very difficult to interpret. Examining various interpretations shows that at least five views have been presented about the first part of the verse, which have expressed different meanings about it. The first point of view, based on a narration, says that this part refers to the previous verse and its meaning is that it is forbidden for your men to marry married women, but you can marry the women of infidels who were captured by you in war. In the second view, the meaning of the verse is that you cannot marry married women; But if they are slaves, their master can sell them. In this case, the buyer can marry that woman. According to the third view, the exception mentioned in the verse refers to women who have moved away from their husbands. According to the fourth point of view, the exception of the verse is related to the prohibition of marrying more than four free women. The fifth view says that the meaning of the verse is the prohibition of marrying more than four free women, but it is not a prohibition about slave women. In all the above comments, the letter waw at the beginning of the verse gives the meaning of (and); That's why it is referred to the previous verse. For this reason, all these views consider the meaning of the verse to be the prohibition of marriage. Also, these opinions say that the word Mohsanat means married women. Commentary sources, usually in the interpretation of the Qur'anic verses, have inevitably interpreted this verse as well. Apart from them, some independent studies have been done about this verse. But all those studies have opinions like those presented in interpretive sources. It means that verse 24 is connected to the previous verse in terms of meaning. Therefore, no research similar to this research has been done so far. This is despite the fact that the mentioned views have problems. including: The weakness of the traditions in which the views are cited; The opposition of some opinions to the general themes of Islamic teachings; The difficulty of accepting the semantic connection of verse 24 to the previous verse; Given that the meaning of the previous verse has been completed. The interpretation of the meaning of married women from the word Mohsanat, contrary to its use in other places of the Qur'an; It is reminded that everywhere in the Qur'an, this word means chaste women.Materials &   Because of these problems and in order to get a correct meaning of the verse, this research was done with descriptive-analytical method, using the contents of 210 sources of commentary from the beginning of Islam until now.  The first case that was investigated was the meaning of the word Mohsanat in the Quran. This word everywhere in the Quran means chaste or free women, not married women. The root of the word also means protection. So, there is no reason to consider Mohsanat in verse 24 as having a husband. In the same context, in verses 24 and 25, the word "mohsan" means chaste or free, not married. When the letter waw is considered to be the beginning of an independent sentence, and the context is properly examined, it becomes clear that verse 24 has a strong semantic connection with the verse after it. In verse 24 there are conditions for marrying chaste women. In verse 25, there are also conditions for marrying slave women. In both verses, these things are emphasized: financial payment to a woman for marriage, chastity and avoiding illicit relations and prostitution. With this description, the first part of verse 24 can be considered as a ruling based on advice, which is expressed independently of the previous verse. This ruling says: "And God's obligatory ruling for you is to marry free and chaste women, not slave women." So the phrase "Kitab Allah Alaykum" means God's ruling on you. In this case, this part of the verse contains the subject and the Predicate: The subject of the phrase is "and the women of Mohsan except the slaves" and the Predicate is the phrase "God's command is yours". The meaning of the verse is that God tells you to marry non-slave women. Because of Jahili culture, slave girls were often traded and prostitution was common among them. The condition of marriage is financial ability and chastity. But because some men were in financial poverty and marrying free women was expensive, verse 25 reduced this ruling. Therefore, he decided that if someone did not have the financial ability, he could marry slave girls; But the condition is that those maidservants are believers. Because people with faith avoided prostitution. Financial payments should also be made to their extent.The result of this research is that the subject of verse 23 of Surah Nisa is to mention the prohibitions in marriage. But verse 24 of Surah Nisa independently advises men to choose free and chaste women to form a family and not to marry maidservants. Also pay their dowry and avoid prostitution. Then, in verse 25, he has considered a discount for those who have less financial ability and allowed them to marry believing maidservants. In this verse, he has emphasized on proper financial payment with maidservants and avoiding prostitution. Therefore, the first part of verse 24 of Surah Nisa is a recommendation to form a chaste family and has nothing to do with the prohibitions of the previous verse.

The use of the book and tradition is from the time when the Messenger of God communicated the Quran to Muslims as the holy book of Islam and used his words, which were mixed with revelation, to propagate Islam and guide people. speech and then became popular in the form of writing. After that, Muslims resorted to the Qur'an and Hadith in all their knowledge to reason, learn lessons, increase eloquence, promote ideas and confirm and emphasize their words, and by adhering to these two, they created a strong support for their thoughts. But in the meantime, Iranian Sufis needed Qur'an and Hadith more because of the need for support and to confront their opponents. For this reason, verses and hadiths have been manifested in mystical texts more than other texts. Mystics, although they were not indifferent to the forms and formats of displaying verses and hadiths such as hinting, adaptation, guarantee and similar forms, basically due to their meaning and esotericism, they benefited from the hidden meanings of the Qur'an and with their tasteful interpretations, they found the way to new understandings. They put it at the feet of the Muslims. Relying on the huge Sufi heritage that he had and also because of his knowledge and Quranic learning, Shabestri was able to formulate his worldview by citing verses and hadiths. The data of this article is a library described by qualitative method. The results of the research show that Shabestri has relied on the Qur'an or Hadith for

One of the most important topics in the field of aesthetics in literature is imagery in literary works using rhetorical techniques such as simile, metaphor, irony, visualization and recognition. The head of the Quran is full of images; On the other hand, Saadi owes a large part of his rhetoric to Arabic literature, especially the Holy Quran. The purpose of this research is to explain the position of Quranic verses and phrases in Golestan Saadi's stories. In this article, we are looking for answers to these questions: What are the characteristics of the language of Quranic images in Golestan stories and how are images based on Quranic expressions and combinations used in those stories?

The research method is library-based and descriptive and content analysis; In this way, the anecdotes of Golestan were carefully studied and the cases related to the Holy Quran were extracted and the rhetorical and visual effectiveness of the texts were analyzed Discuss Simile“It is an expression of similarity between two different things” (Shafi'i Kadkani, 1358: 53).Life is in the support of one breath and the world is existence between two absences. They should buy religion from world sellers, sell Yusuf, what will they buy?! It is an allusion to verse 60 of the blessed Surah "Yasin"; Selling religion to the world has been compared to selling the gold of Yusuf's existence to worthless gold coins and has created a beautiful image.Personification.Giving life to objects, including the phenomena of nature, so that they are able to perform human tasks (Seyed Ghotb, 1995: 61).The tyrant got angry at this and turned away and did not spare him. Until one night, the kitchen fire fell into his firewood storage and... (Saadi, 1363:208). It is taken from verse 206 of the blessed Surah "Baghare" where 'conceit' is used here to mean pride and is likened to a person who leads a person to sin. Imaging is a type of personification.Metaphor."It is a simile in which all its elements except moshabah and moshabaonbe have been removed, and a simile is added to it to make it clear that what is meant by it is a pseudonymous meaning and not a true meaning" (Yaghub, 1987: 35).Whoever does not take the right path to the discipline of the world, will be caught in the torment of the future. (Saadi, 1363: 665). It refers to verse 21 of the blessed Surah "Sajdeh" and the contrast between worldly and hereafter punishment and tasting the punishment is a metaphoric image creation.Irony."In the word, it means to speak in secret, and in the reformation of the science of expression, it consists of mentioning the required will and the required will, subject to the permission of the required will" (Taftazani, 1429: 396). Hit the snake's head on the enemy's hand. If this prevails, you will kill the snake (Saadi, 1363: 646).

One of the prominent features of the Holy Quran is the use of images to express various issues. Image creation means the use of various literary and rhetorical tools such as simile, metaphor, personification and irony which makes the understanding of abstract concepts more concrete and the understanding of divine verses easier. Most of Golestan's anecdotes, in which Quranic verses are referred to, are based on the image that the author used the language of the Quran to illustrate. Considering the predominance of imagination and imagery in the industries of simile, metaphor, and irony, it can be concluded that Saadi paid more attention to the Qur'anic style in his story-telling than the illustration aspect of Golestan's stories

In this research, which is written in a library style and with a descriptive-analytical method, it is intended to point out the word despair and hopelessness and that its roots are in Western thinking (nihilism); Answer the question whether the despair in the poems of the Third Brotherhood is caused by nihilistic thoughts or not? Despair in contemporary literature begins after 1320 AH and reaches its peak with the coup d'etat of August 28, 1332 AH. At the same time, the society had a great impact on the poetry of the poets of this period due to political and social reasons. A kind of despair that after the August 28 coup on the poems of the poets of this period, according to the period of time, has not been unaffected in the poems of the Third Brotherhood, and the causes of despair and hopelessness and its effects in his poems, caused him to express his feelings in this pay the ground This research aims to introduce the word despair from the point of view of etymology and express the various concepts of this word from the Islamic, literary and philosophical point of view. Then he criticizes the despairing poems of Mahdi Akhwan and since the root of nihilistic thought originates from Western schools, by examining the views of two Western nihilistic philosophers, Spinoza and Nietzsche, he expresses the view of these philosophers and finds the influence of this view in the poems of Akhwan. . The basic solution of the article is pointed to the holy religion of Islam, which searches for the way of happiness and happiness of man around the Qur'an and Hadith with the hadiths and traditions of the imams of purification and Quranic verses. Undoubtedly, the content presented in the Quran and Hadith can be the main criterion for us in this criticism.

Juzef Alhashem is one of well-known poets and politicians of Lebanon in our contemporary time who has used the art of poem as the hole to express his faithful, religious reflections. This intellectual, liberal poet has connected Ahl Beyt’s friendship and praising with Quran narration and instruction, he is a Shieh, Muslim, chivalrous poet. His main findings of study show that poet has used Quran, Hadis Sharif in two ways, indirectly and directly. The poet’s goal is to choose such approaches, not to ornament his poem, to make a list of some of Quran verse, Islamic hadis, instead his main ideal is to show facts, documental, textual truth of Shieh, to recite the tools and the fields of historical events in the apex of Islam, in order to call today’s audience’s knowledge, lesson, understanding, resistance, Jahad against occupying regime of Quds to follow Ahl Beyt(God blesses them).

Taqlib is defined as the dominance of speech, which has been common since the pre-Islamic period in Arabic prose and poetry. Zarkeshi (death 794 AH) was the first to dedicate a section to this style, in his Albohran. Quran, which was descended in Arabic to humanity, has employed the same style. It could be said that Taqlib is one of the magics of Quran. Taqlib is discussed in rhetorics. Taqlib is a combination of two or more things. It is the preference of a specific thing over all the other. In other words, it is the formal dominance or preference of a person, thing, or group over the other. This preference may occur at all levels of language, including phonology, semantics, and syntax. But a question that can be posed by researchers and linguists is what the reason for the dominance of an item over the others in the style is? Analyzing Quran with regards to Taqlib, one is likely to encounter the word 'Ghanetin'. Naturally, it (righteous) should have been recorded as 'Ghanetat'. Within the same discourse, scholars have so far merely presented some rhetorical and semantic discussions in this regard. This paper, however, aims to provide a semantic analysis of the Taqlib style in Quranic verses. The findings show that Taqlib is a linguistic phenomenon, and it is not only a formal expression, but rather a semantic one as well, in which the form and meaning both play a part.

Shams al-Din bin Mohammad Nizari Qahestani is considered one of poets of the 8th century, the present research has introduced a short introduction of his life and works, then introduces the lyrical poem Azhar and Mezhar and seeks to reach the moral and Quranic points hidden in this. The poem is romantic. By re-examining this poem, he finds poetic evidence based on Quranic and moral concepts, and by extracting verses, he has categorized it, and in the frequency chart of each of the educational moral concepts, he has identified the Quranic concepts in this poem. Like the discredit of the world, away from pride and forgiveness, patience and effort and away from violence, secrecy, etc.Most of his moral-educational teachings have a religious and its aspect are considered part of the ethics of servitude . He has spoken about social ethics, and in this lyrical system, he has been able to include valuable moral points from the Quran in the form of a story and remain eternal in his poetic mission.Key words: Quran, moral teachings, education, wealth, religion

Semiotics aims to uncover the conventions that give rise to meaning and assigns each word as a sign based on the concepts of the signifier and the signified, as well as signification. This research examines the word "Alast" ("Am I not your Lord?" Quran:7/172) in Masnavi Manavi using an analytical-descriptive method and relies on layered semiotics. As an abstract sign, the word carries various meanings. Jalāl-al Din Rumi, like other Quranic words, has undergone semantic evolution and has created innovative interpretations within its context. Whenever he refers to the word, he establishes specific semantic links with a particular concept. This article investigates these specific semantic connections. The research results indicate that Rumi has employed this word in semantic fields with a unique artistic function. By mastering the mystical, philosophical, historical, and psychological content, and most importantly, the Quran and Hadiths, Rumi has effectively expressed profound content through this word. His intention was not merely to use the word as rhetoric.

A group of Quranic commentators have claimed that the reason for the revelation of Surah Hajj, verse 52 (the "verse of the Prophet's Desire") was an incident in which Satan whispered words affirming the position of intercession of the idols worshipped by the polytheists, while the Prophet Muhammad (peace be upon him) was reciting the Quran. Upon discovering the source of these words, the Prophet became saddened and distressed. Subsequently, this verse was revealed, providing solace to the Prophet and informing him that Satan had also made insinuations to previous prophets, but Allah dispels these satanic insinuations and establishes His verses. This study aims to investigate the validity of the claim that Surah Hajj, verse 52 is connected to the aforementioned story. In this regard, an analysis of the textual context of the Surah reveals that the proposed connection is untenable. This is because there is a continuous context from verse 42 to 57, and verse 52 can only be understood within this context. According to the context, the Meccan polytheists were demanding the swift arrival of divine punishment and considered its delayed arrival as evidence of the ineffectiveness of Muhammad's prophethood. The Quran's response to them is that previous prophets also expressed a desire for the manifestation of God's fearsome signs, and in response to these desires, the devils cast doubts. However, punishment eventually came, and God's instructive signs were fulfilled, and the devils' doubts were dispelled.

Qur'an has used all the methods including expression, literature and art in the most beautiful way. Using Quranic data and philosophical analysis of words, this article searches for the depth of permanence of Quranic expressive methods over long periods of time. The method used in this research is library study and the use of Quranic verses and authentic religious texts in a descriptive and qualitative way. Teachings of understanding the language of the Quran can generally play a central role in the foundations of semantics and revealed linguistics. The perception of religion and revelation teachings is that the language of religion is compatible with the language of nature and is understandable for all people. The language of religion is not a mystery or code that people cannot understand; Because religion has come to guide people. If the language of religion and its expression methods are coded and enigmatic, its goal, which is guidance, choice, growth and evolution, will be difficult to achieve. The result of this research shows that the artistic language of the Quran and its expressive methods are influenced by rhetorical styles.

In the holy Quran, several words have been used for the meaning of perception and knowledge; the verb "šaʕara" as one of them in Persian translations more often is equated with words ‘know’ and ‘understand’; but its more detailed components is the issue of this essay that is devoted to two sections of etymological and contextual study. Etymology based on the methods of historical linguistics and sources of Semitic languages, a comprehensive contextual study of all applications alongside each other, content analysis of verses and use of the anthropological achievements in discourse analysis of Quranic verses are the methods used in this article. Etymological evidences suggest that this word dates back to the ancient Semitic language and is made up of the hypothetical root of the "šʕr" (to divide, break open) in the same language and this root is also derived from the Afro-Asian root (ĉaʕ), meaning "cut" but in the Pre-Islamic Arabic discourse it is influenced by the word šiʕr (poetry) by semantic contamination. Negative application, no application in descriptive phrases, devotion to the perception of hidden affairs are the functional features of the term šaʕara that make the definition of the Qur'anic meaning of šaʕara as a " no-process perception" justifiable. No-process perception entails an increase in the role of imagination and reducing the role of time-consuming rational processes.

Bijan Elahi is one of the "other poetry" poets who in the 40's turned to a type of white poetry in which mystical concepts and influence from the verses of the Qur'an are abundantly seen. If mystical symbols, metaphors and images in general are not interpreted in his poems, a huge and important part of the content in divine poems will be neglected. Of course, sometimes the Divine Vision refers to the verses of the Qur'an directly and only through the lexical level of words, and sometimes the divine references to the verses of the Qur'an depend on the interpretation of the images and the relationship between the components in the axis of coexistence and succession. In this book, the authors intend to analyze all the influences and also the divine attitude towards the verses of the Qur'an in the order of his poems in the two collections of poems "Youths" and "Seeing" in a descriptive-analytical way, as well as the process of the formation of meaning to The means of using Quran by Bijan Elahi is also of interest to the authors in this research. From the results of this research, it can be pointed out that in the poetry collection "Seeing" the lover is often real, and in the poetry collection "Youths" the lover is virtual and the type of love is often carnal.

One of the most lasting and the most valuable Persian language and literature treasures is translations and interpretations which have been written by clean-minded servants of God. Among these long translations and interpretations of the Holy Quran, kashf Al-asrar written by Meybodi has high value and special authority. Mystical interpretation has been completed by Meybodi in 1126 AD. His Sufism is a romantic Sufism; this means that he considers relationship between man and God as concept of love or affection, so that being human is aware of God. Abolfazl Rashid Al-din Meybodi having skill for using words, considers the true love voice as the agent of purification and spiritual self-creation and also its pleasant breeze as inspiring satisfaction inside. The current paper presents that features and attributes of love in mystical interpretation of kashf Al-asrar with themes about it has high value so that it takes heartless reader to ascension of the facts and in the end of each topic, sweet nectar of joiner places in his vein and lipid.

In the terminology of the Quran, the people of Iḥsān are known as Muhsinīn. This word is one of the frequently mentioned terms in the Holy Quran and appears in forms such as Muhsin, Muhsinīn, and Muhsināt. Within the semantic system of the Quran, this word acquires a special semantic connotation in relation to other words. The broad spectrum and vastness of the concept of Muhsinīn in the Quran, along with examining the structure and context of the verses focused on understanding the term Muhsinīn, leads to a correct and comprehensive understanding of the Quranic verses. In this regard, the present study, using a descriptive-analytical method, explores the semantics of Muhsinīn in the verses of the Holy Quran through the method of collocation. The findings indicate that the word Muhsin is an active participle derived from the verb Aḥsana and is used in the Quran in two meanings: one refers to those who do good and benefit others, and the other to those who perform righteous deeds and exhibit virtuous behavior, whether these actions are practical, spiritual, or doctrinal. This word has collocates such as Muttaqīn (the pious), Ṣābirīn (the patient), Mujāhidīn (those who strive), Mufliḥīn (the successful), and Munfiqīn (those who spend in charity), with which it shares semantic relationships. When mentioned alongside Muhsinīn, these words illuminate different dimensions of Muhsinīn and enhance its meaning.

The main aim of this research is to conduct a comparative analysis of the metaphor Qalb Salīm (sound heart) and its relation to mental health. The primary question is whether the term Qalb Salīm is synonymous with "mental disorders." The research methodology is based on a library-based study and interpretative analysis. The findings indicate that in Iranian, Hebrew, Roman, Greek, and pre-Islamic Arab cultures, the heart was considered the center of emotions. However, with the advent of Islam, the heart was introduced as a center for cognition in Arab culture, thus expanding its function. In another type of analysis, the collocation and substitution method revealed that the Quran's mention of the heart alongside other sensory tools such as samʿ (hearing), ṣadr (chest), and fuʾād (intellect) is entirely metaphorical, implying a form of rational and emotional inner, non-material understanding. Qalb Salīm cannot be equated with "mental health," just as Maraz al-Qalb (disease of the heart) due to sins, as mentioned in the Quran, cannot be equated with "mental disorder." This is because, on the one hand, the realization of a diseased heart involves an element of intent and choice, while many mental disorders are not the result of sins and do not involve intention, or at least deliberateness, in their occurrence. Moreover, many mental disorders stem from physical causes that are unrelated to sin. As a result, due to the numerous inconsistencies, interpreting the concept of Qalb Salīm as the psychological term "mental health" is erroneous and should be avoided. Each term should be used exclusively within the scope of its respective discipline.

The aim of the present study is to examine the role of appeal to customary assumptions in the understanding and interpretation of Islamic texts (verses and narrations). The research method is descriptive-analytical and is based on the hypothesis that customary assumptions serve as an implicit contextual clue (qarīnah lobbi) in understanding the verses and narrations of Islam. Without considering these customary assumptions, one should not approach the interpretation of Islamic verses and narrations. The appeal to customary assumptions in understanding the verses and narrations relies on the absence of prohibition by the Maʿṣūm (infallible), tacit approval by the Maʿṣūm, and other differences that distinguish it from the reprehensible analogy (qiyās madhmūm) practiced by some sects. The customary assumptions of the Shāriʿ's (lawgiver's) audience, in cases where they align with the customary assumptions of later periods, are the criteria and basis for appeal.

Pragmatics is one of the areas of linguistics. In language studies, this theory deals with the effects of context on speech and the relationship between speakers and listeners. These clues are believed to be understood as the means that must be given to the situation which creates the word. According to this theory, a metaphor reinforces the pragmatic influence to convince the audience, so it must be studied based on the aim of the speaker and the situation. Quran, which has been descended to guide humans, makes use of the discursive metaphor. For this reason, this research has used the analytical descriptive method to study metaphor in Quran; it first draws on the concept of pragmatics, and then reverts to the role of metaphor and the effects it has on the audience. The study looks into the discursive metaphor in Quran based on pragmatic theory. Findings show that discursive metaphor are frequently utilized in Quran to guide humans. This is because metaphors have high impact and are aligned with the audience and affect them elegantly and reasonably. In addition, the Quran uses famous metaphors and tries to convince the audience by taking into account the steps of convincing.

This study examines the semantic evolution of some Qur'anic words and reveals the influence of Islam in the semantic development of words compared to the ignorance period. This research begins by examining the usage of the words during the ignorance period, then examines its meanings in the Holy Quran in order to achieve the semantic expressions of these words. The purpose of this study is to know the words’ meanings used in the ignorance period. Then Islam has added the second and third meaning to them or fundamentally changed the meaning of the words. Therefore, the common usages of the words were left out. Contrary to our imagination, when we follow the verses reached to us from the ignorance period, we come across the words whose meanings don’t correspond to this period, so it is necessary to be considered. Muslims wanted the Quranic culture to prevail, so they edited some verses that had a religious theme and attributed them to Jahili poets. Some intellectuals may disagree with this point of view and do not accept them, so it is safe to accept that Jahili poets also used these words as it was used during the ignorance period. In this research, the semantic evolution of the words nīkī, khayr, and jihad is investigated.

The effectiveness of comprehension methods for text research depends on discovering the serious meaning of God from the verses. Commentators have always used different methods to discover and explain the meanings of the verses.The evidence of written comprehension is different from the text containing the speech structure.In the oral structure, a part of the text in the form of unwritten lines always remains neglected.The present article seeks to introduce the research method with the title "Dialogical Logic" according to the style and speech structure of the Qur'an.The basis of the mentioned method is the oral and gradual descent of the Quran, the element of dialogue and conversation in the form of the speech structure of the QuranAnd the elements of the method of understanding dialogical logic are: knowledge, personality components of the speaker and audience, message and situation.Paying attention to the mentioned elements shows the Quranic space of dialogues as a living space and depicts concepts called unwritten lines.And it provides a deeper and more accurate touch of the meanings of the verses.The application of dialogic logic theory as a new semantic method in Quranic examples shows its effectiveness in the entire Quran.