روابط جانشینی

Understanding the discourse of the Qur’an is possible by understanding its words and meanings. Addressing the meaning of words in the light of existing methods in semantics can provide a broad horizon in setting the semantic network of Qur’anic words. Covenant is one of the key words in understanding the discourse of the Qur’an, the expressive analysis of which in the semantic system of the Qur’an is the aim of the present study. Therefore, adopting a descriptive-analytical method and using the semantic method, this article seeks to answer the question, “considering the semantic components and the relations of companionship and succession, how is the semantic network of ‘the Covenant’ explained in the Qur’an?” The results of the research indicate that in the linguistic application of the term “Covenant”, its basic meanings such as “strength, reinforcement, and consolidation” are considered. Also, in the study of companionship relationships, the verb form of the word “axz” (take) refers to the type of taking the covenant and the verb “zekr” (mention) refers to its basic components. In addition, nominal companionships of the terms like “ahd” (the Covenant) and “qaliz” (strong) highlights the strength and stability of the covenant. Substitutes of this word can be classified into four groups: conceptual substitutes, substitutions based on the concept of acceptance of the Covenant, substitutes within the scope of the provisions of the Covenant, and rhyming substitutes for the term “misaq” (the Covenant). The semantic opposites of the term “Covenant” such as “violation, forgetfulness, deviation, abjuration,

Statement of the Problem The derivatives of the root word "malo" have been used 9 times in the Holy Quran. 7 of these words are used in relation to giving respite to sinners and delaying their punishment. If this word is considered together with other words that are in the same semantic field, it can be said that these words explain and clarify one of the most frequent concepts in the Holy Quran. This meaning is what Islamic scholars call the tradition of delay and recourse. Understanding the wonderful meanings of the Holy Quran and the subtleties that exist in the words and phrases of the All-Wise God has prompted scholars of various sciences to explain and clarify the concepts related to the tradition of delay and recourse, each within their own field of knowledge. However, despite the very valuable efforts that commentators and scholars of the science of words have made, it seems that there is no place for a systematic and documented research on the semantics of this word. This study aims to study the components of various words used in the Holy Quran for the tradition of granting a deadline. It should be explained on what basis the diversity of interpretations of the Holy Quran regarding the aforementioned tradition was based? What nuances do each of the various interpretations convey in their semantic components? In this study, the aforementioned question is examined with the focus on identifying some semantic nuances of the word "imla" in expressing the tradition of granting a deadline, and in the process, the meanings of other words in the tradition of granting a deadline are also examined and scrutinized to a considerable extent.

Necessity and importance:

The Quran is an eternal book containing content that will be useful to humanity until the end of its life. Considering this point and some preliminary points, it is not necessary to discuss them in detail. It is necessary to acknowledge with all our conscience that in such a book, every single word has been used wisely and with care in the nuances of their meanings. This is something that the high capacity of expressions and words in the Arabic language has made possible to a considerable extent for its theologians. Therefore, when it is observed that God Almighty has used numerous words in conveying a general meaning such as the tradition of granting respite, which are associated with each other in a central content, the question arises as to what different meanings a wise theologian or, as some scholars put it, the chief of intellects, might have in mind in choosing various words? The question of these differences seems necessary and essential for a more accurate understanding of the Quranic teachings. This is something that has occupied the minds of scholars in the past regarding different meanings. In contemporary times, and given the significant progress in the field of semantics, it seems that the aforementioned can be pursued using the achievements of this field and a step forward can be taken to understand the meanings of the Quran and what God, the All-Wise, intended.

In this article, first, brief points are made about the nature and goals of semantics, the position of conceptual relations in modern semantics, the definition of associative relations and their types in the Holy Quran, and the definition of substitutional relations. Then, in the main part of the research, explanations are given about the morphological structure and lexical meanings of the word "imlaa". Then, words that are placed in a verbal chain next to the word "imlaa" are discussed. In this regard, a number of these words that are useful in understanding the semantic components of the Quranic uses of "imlaa" are examined. The associative words that are discussed in this article are: خیر, اخذ, کید, ازدیاد, and یستیحزا. In the other part, words that can replace the word "imlaa" in a context are examined. In this section, the semantic components of words such as استدراج, امهال, تاجیل, and نزره are examined. It should be noted that to examine the vocabulary of this semantic field, a central word is needed that is at the center of the semantic field. For this purpose, the word "spelling" has been chosen due to its greater and more prominent use.

Regarding the verses in which the tradition of umlah and istidraj is stated, various forms have been written. Sometimes the theological perspective in these studies is colorful and sometimes the interpretive perspective. For example, in the article by Ruqayyah Yousefi, the verses related to the tradition of umlah and istidraj are examined to explain how the scheming is attributed to God Almighty. (See: Abdullahi, Tahirah, Yousefi, Ruqayyah, “How to Attribute Scheming to God Almighty,” Studies in Religious Studies, No. 8, Fall and Winter 99, pp. 0-21) The common point of all these writings is that a linguistic perspective is not seen to understand the meaning of the word umlah, which has been used more in these verses.

Results and Achievements:

From the above points, the following results are obtained:The word dictation is used in the Holy Quran in the sense of giving respite to the disbelievers. According to some philologists, the association of the concept of this word with the concept of the word اخذ strengthens the theory that in fact this word is used in the sense of setting free and releasing. In this case, the Quranic uses of this word are metaphorical.By semantically analyzing words such as خیر, اخذ, کید, ازدیاد and استیحعه that are in the axis of substitution with the word dictation, a more precise explanation of the semantic components of the word dictation in the Holy Quran can be obtained.From the association of the derivatives of the word dictation with the mentioned words, it is clear that the disbelievers are interested in this freedom arising from dictation, but this is by no means something that anyone really desires. The word "Kaid" indicates that this situation is specific to the rebellious infidels and those who have waged war against God. They have been caught in a conspiracy that is intended to destroy and annihilate them. The interpretation of "Lizdadua" and the use of a distinctive syntactic structure in the verse indicate that the reason for this respite is basically to increase their sins and in no way is there any talk of indifference or neglect, but rather divine punishment has been applied to their situation in this channel.Also, the association of these words with the word "Istihaza" expresses this point. This divine method of dealing with the rebellious infidels is in fact an example of Istihaza, which is considered to be the agent of God Almighty in verses of the Holy Quran.Examining the concepts contained in words such as "Istidraj", "Imhal" and "Anzar" is a guide in understanding the Quranic transcendence of the word "Imla". Attention to these words, which are in the axis of succession, provides key points in the semantics of the word "imlaa".The word "imlaa" when attributed to God Almighty is a punishment from God towards the disbelievers. Contrary to the usages of the meaning of "imhal" which conveys a meaning of punishment or otherwise. In Quranic usages, the Holy Prophet of Islam has been asked to give them time and leave the punishment to God. Contrary to the usages of the meaning of "anzar" which in some cases there is an expectation of improvement in the situation and resolution of the problem, this is not the case in the meaning of "imlaa" and this attitude of God Almighty is a punishment that He inflicts on the disbelievers.Quranic usages of "istidar" refer to the gradual fall of the disbelievers and "imlaa" shows and explains the manner of this gradual fall, which is to abandon them.

The preachy exegesis (Arabic: ت فسیر , Romanized: tafsīr; English: explanation) is one of the oldest forms of exegesis, originating in the first century. It experienced significant growth from the fifth to the ninth centuries and was widely embraced by society during that time. However, after this period, oratorical exegesis began to decline. Today, it is often reproduced in the form of educational, guidance, and social exegeses, albeit with modifications to some of its original characteristics. The dimensions of preachy exegesis in the knowledge of exegesis remain unknown, to the extent that there is not even a complete definition of this method of exegesis and its characteristics have not been fully identified. The preachy exegesis is an exegesis that is in line with the spirit of the Qurʾān, i.e., guidance and preaching. Evidence suggests that elements of it trace back to the era of revelation (Arabic: , النزول Romanized: al-nuzūl). However, in its established form, it began with the Tafsīr of al-Ḥasan al-Baṣrī and continued with the translation of Tafsīr al- Ṭabarī. Finally, with the Tafsīr of Abū al-Futūḥ al-Rāzī, it developed into a comprehensive tafsīr characterized by features described as “preachy,” gaining significant prominence in the world of exegesis. Unlike exegeticalscientific exegeses that attract the elite of society, preachy exegeses, much like the Qurʾān itself, have been and continue to be suitable for scientific, educational, and moral use by the general public. However, they differ from educational and guiding exegeses in several ways. This type of tafsīr can reduce the distance between the knowledge of exegesis and the Muslim masses and lead to a greater connection between the general public and the Qurʾānic concepts. The forthcoming research, utilizing information derived from library studies and employing a descriptive-analytical method, aims to conduct a comparative analysis of the nature and position of preachy tafsīr within the exegeses of both Shīʾa and Sunnī. The results indicate that initially, the foundations of practical mysticism manifested in the actions of the early Ṣūfīy, along with factors such as Qawwālī Qiṣāṣ and Faṣṣālī Karāmiyān, have led to the emergence of the first preachy tafāsīr (plural form for tafsīr), and its growth and decline have had a direct impact on this type of tafsīr. Furthermore, the literature of preachy interpretations in both Persian and Arabic is rich in eloquence and novelty, intertwined with parables, stories, anecdotes, and poetry, all of which serve to convince the audience. Lastly, the preachy exegeses are full of aḥādīth (Arabic: , احادیث singular: ḥadīth, traditions and narrations) in which the mufassir’s criterion (the writer of a commentary on the Qurʾān) in choosing that ḥadīth is the explanation of the sermons hidden in them, even if it is mixed with forgeries and Isrāʾīlīyyāt (in Arabic: إسرائیلیات “Israelisms”). The contribution of Shīʾa preachy (sermonic) exegesis in the use of fabrications and Isrāʾīlīyyāt is less than in similar examples in the Sunnī world.

Semantics plays an essential role in the precise understanding of Quranic verses. This discipline, relying on collocation and substitution relationships, facilitates access to the exact meanings of words by examining their semantic networks and analyzing their use in the context of verses. This article is formulated with reference to this discipline. The primary question is: What meanings does the word "ajr" convey in the Quran based on collocation and substitution axes? This study, conducted through a descriptive-analytical method using library sources, reveals that the term "ajr" refers to both worldly and otherworldly rewards, signifying compensation for good deeds and wages for worldly labor performed for others. Additionally, in its verbal form, it denotes the act of hiring and employment. The collocating words of "ajr" in the Quran include "great (azim), noble (karim), and so on." Its substituting terms include "reward (thawab)" and "goodness (khayr)," though these terms differ in that they generally refer to both reward and punishment, unlike "ajr."

Therefore, investigating the word peace in the field of semantics and conceptual typology of peace and its derivatives is very important. In other words, investigating the meaning of Quranic words with the help of other sciences (interdisciplinary research) is an opportunity to further explore the content of divine knowledge. Based on this necessity, the main question of the research is that peace in the Holy Qur'an has a semantic substitution with which words and with which words does it coexist? In this research, with the benefit of two methods of content analysis and linguistic semantics, the concept of peace from the perspective of the Holy Quran and in other words "Quranic peace" was investigated and it was found that the word peace in the Holy Quran is not only in semantic contrast with war. Rather, it has a meaningful application in the meanings of restoring social and family relations (reformation), removing corruption, avoiding going astray, being worthy of action and not opposing God and His messengers. The meaning of sitting together; And with the words salam, security, good and good, it has a semantic relation of substitution.

In interpreting narrative accounts and Hadiths attributed to Imami sect, there are instances believed to have the deep hidden meaning of “Nur” (transcendental light) possessed by Imam Ali in them. This interpretation has paved the way for accusations heaped on Shias by malicious misbelievers, who claim that Shias have gone astray from the path of righteousness in that they pay too much attention to hidden meanings and not enough to surface, obvious meanings. The current study adopts a semantic approach towards the term “Nur” and aims to identify its semantic field and cite all the verses carrying this term as evidence. It then seeks to shed some useful insight on the meaning of the term and its various interpretations. Later the current study seeks to prove that based on the rational reference of the words, the term “Nur” refers to Imams. The findings suggest that the surface meaning of “Nur” as light is a strong valid basis for interpretation. In addition, the hidden meaning of “Nur” refers to concepts such as “the Book” and “Imam” since they both have the major indicator of providing guidance in them. This interpretation is given validation since it sits easily with other proofs such as rationality, the discourse method and other verifiable events recorded in both Shia and Sunni resources. Therefore, as findings suggest, the allegation of going astray from the surface meaning at the expense of paying attention to deep meaning is completely rejected. Furthermore, the interpretation of “Nur” as Imam is absolutely harmonious with narrative historical accounts, the principles of semantics, discourse methods and the rational reference of words and concepts.

"Ḍarr" is a key and frequent word in the verses of the Holy Quran, which plays an important role in illustating the semantic field of “suffering and hardship” in the Quranic worldview. The present study investigates the concept of “ḍarr” from Quranic perspective using semantic methods since semantics with an analytical and accurate perspective is a useful way to achieve the true meaning of words. By examining the word " ḍarr" with a concurrent approach, It is found that the word " ḍarr" in a verbal paradigmatic axis with verbs "reach and descover" is in the same semantic field and in a nominal paradigmatic axis is with the concept of "hardness " and “benefit, blessing, mercy, and Happiness” and in a syntagmatic axis is in the same semantic field with the words "evil and torment and shakiness”. Hence, the word " ḍarr" means “mundane loss” so it's an “individual harm”. It is also a divine tradition that controls the existence of humans. It falls on the human being like a veil and covers the face of health, comfort and, tranquility. This kind of " ḍarr" is so great that one despairs others and trusts only in God. It is also a tool for “punishment, trial, growth” and “attaining a high position”.  Therefore, " ḍarr" does not necessarily have a negative connotation and may have positive results and effects, despite its unpleasant appearance.

As a literary book, Qur'an is a text that consists of many contiguous layers of meaning which donate unity of meaning, while abounding with words. So it is substantial to reach this domain of meaning unity, yet deep meaning layers. Symbol as an indicator of celestial matter descended to man from higher worlds, is represented in words to conjoin man with the celestial meanings. Accordingly, semantic paradigmatic in the sense of conceptual replacement on another concept under similar conditions can be the first key to the discovery of symbols in the text, which is the same as the metaphor in the next stage. The Holy Qur'an, by establishing the correspondence between the existence of man and the components of the universe, accompanies his audience with the changes, features, and states of the components of the universe and depicts his path to growth and excellence in harmony with the components of the universe. In this research we analyze the relationship between man and the universe. This correspondence results from the creation of a substitute relationship between man and the universe and, in some cases, other components of the universe.

The Soul is the key word in the field of anthropology hence, it has been a long-standing interest in verbal, mystical, interpretive and narrative schools. This research uses the semantic method to explain the concept of The Soul and extract its semantic components from the Holy Qur’an. Because semantics, for the sake of analytical and precise look at the text, is a useful method of achieving the true meaning of the word. By examining the word "Soul" with the concurrency approach, it became clear that the Soul was on the adjective axis with the concepts of a single Soul, Soul in (complete) rest and satisfaction, the reproachful soul and the evil soul, and based on the companionship of verbal with verbs of oppression, gain, duty, death and punishment, and replaced based on the substitution with the words of the person, the heart and the hand in a semantic range. Therefore, the soul of the human is a superior fact/ truth, and it has intelligence, understanding, perception, discretion and choice, and recognition power, and its relation to the body is a planned thought. This fact/ truth will not be destroyed by death, and in addition to this world in the hereafter, God will speak with him.

Semantics is the scientific study of meaning, which analyzes the meanings of words in terms of the semantic systems they belong to. One of the most important ways that has attracted the attention of literary critics is reliance on syntagmatic and pragmatic relationships because through the semantic network of a given word, its exact meaning can be obtained by examining the words, in case of the Qur'an in the contexts of ayahs. The word "azaab", i.e. torment, is one of the most frequent words in the Qur'an and in the present research, we tried to answer the question that which words are the most important collocates and substitutes of this word. Taking a semantic perspective on the syntagmatic and paradigmatic axes, it can be said that this word has collocated in the Holy Qur'an with words such as "kufr (disbelief)", "zulm (oppression)", "kibr (arrogance)", "nifaq (hypocrisy)", which are factors that bring about inflicting torments on humans. As for the pragmatic axis, the word in question is a near synonym of words such as "khasara (loss)", "habata (annulment of one's works)", "eqaab (consequence)", "naar (Fire (of hell))", and "jazaa' (punishment)", each of which in some ways represent torment. The present descriptive-analytical research thus aimed to investigate the term "azaab", relying on terminological studies and analysis through collocations and substitutions. Accordingly, first, the frequent collocations of the word under discussion were identified and then based on the collocations, the substitutions of this concept embodied as words were addressed.

The word fasad and its derivations have been mentioned in 50 cases of the holy Quran. It has not been studied with a semantic and interconnected approach. This paper has studied the word with a descriptive semantics method. Frequent emphasis on avoiding fasad on the earth shows the attention of the Quran to human social life. A notable fact in the field lies in its being qualitatively and quantitatively accompanied by salah. On the Quranic teachings, human life is based on order and salah, God, the Exalted, therefore, has supported salihan and opposed mufsidan and invited people to think about the end of fasidn. And considering them paradigmatically, every case of fasad, with a cruel approach is followed by destroying a case of right and justice. Again, the word kufr is equal to fasad, since lack of belief in the existence of a reforming designer for universe is the base for all mafased. Therefore, the essence of every fasad is sin and devilry.

To achieve the intention as well as the aim of Quran, it is necessary for one to know the semantic analysis of words. One of the most frequent concepts in the Holy Quran is the concept of “rezq” [sustenance] which has been reflected in some attributes of God such as “ÇáÑÒÇޔ [Supplier] and is closely related to some basic concepts within the semantic system of the Holy Quran. In this paper, we have attempted to discuss the semantic and conceptual relations of “rezq” as well as other syntagmatic and paradigmatic concepts relevant to it. Syntagmatic relations of “rezq” are classified into 3 groups based on the subject of “rezq” whereas its paradigmatic relations are identified based on similar structures such conceptual relations as hyponymy and synonymy are identified. It is concluded that in addition to the explanation of the position of “rezq” in relation to other Koranic concepts in the syntagmatic axis, its paradigmatic concepts will be identified as well.

The root "nzl" is one of the most frequent roots used in various lexical forms close to four hundred times in the Quran. Originally meant 'to descend from top to down', this root has found semantic expansion in the Quran when used in other senses, such as creating, forgiveness, learning, entering, trial and promise. Whenever the word nuzul has been used to refer to rain, its context is different from the sending down of the Quran: in the former, this word is solely used with the word sama (the sky)while in the latter, when indicating the sending down of wahy, it is always collocating words and phrases such as min indina, rouholamin, heart of the Prophet and along with multiple attributes of God. In the Holy Quran, this word has collocated on the syntagmatic axis with words and phrases such as merciful and compassionate, the Lord of the Worlds, "Mighty, the Wise", "the Wise, the Praised One", and Haqq and that it shows the greatness and holiness of the Quran and in fact it introduces God as the real actor and the doer of the revelation. Further, at paradigmatic axis, it has been substituted by words such as wahy, ilqa, qiraat, tilawat, aati, Ja’a, and Jaala each of which tell the sending down of the Quran in some ways and portray Prophet's (SA) relationship with the Angel of Revelation. In sum, this descriptive-analytical study analyzed the word nuzul taking a semantic approach on two syntagmatic and paradigmatic axes and expressed its semantic components.

The concept of "Zalalat" is one of the most important concepts of Quran so we can say most of the main concepts of Quran directly or indirectly are able to arrange in two semantics fields: "Hedayat" or "Zalalat". The symantic field of "Hedayat-Zalalat" the same as all of the main quranic concepts revolve around the "Allah". The real "zalalat" only occur when God mislead come with it. This study has been proposed in order to explore the semantic levels of the "Ezlal of Allah" term in the Quran and its purpose is to explain the coherence and continuity of quranic knowledge use some new semantic methods to explain the term "Ezlal of Allah" and explore its semantic components in the Quran. By studding 32 verses which included the "Ezlal of Allah" by using simultaneous approach and extraction syntagmatic and pragmatic concepts and also analyzing the applications this result was achieved that the concept of "Hedayat" is opposite of this concept. Persons who dont accept primary guidance of God and have features like "Kofr", "Zolm", "Fesgh", "Nefagh" and "Esraf" were deserve God mislead which means the transformation of human realization by God. Concepts like "Ezaghe", "Tab’", "Khatm", deafen, blind, "Taghlib", increasing hurt illness and "Sarf" are substitute "Ezlal of Allah" concept. Guidance is just from God so everyone who deserve God mislead cant find any other leader or protector and never find the right way.

Syntagmatic and paradigmatic relationships, as the linguists such as Roman Jacobson pointed out from the beginning, make the foundation of language. Hence through identifying the semantic components of a particular word and examining the syntagmatic and paradigmatic relationships, the word uses can be extensively determined. In this way, the syntagmatic and paradigmatic items of the word are determined. On the basis of the semantic components of the word “Imam”, one of the most important words in the Holy Quran, the occurrence frequency of which is 12, is used in sign 12 of Surah “Yasin”. Regarding the investigations, it can be said that what is established in the meaning of “Imam” is the rank of God’s science which is related to the divine action and want. It is kept in the hidden world. The presence of Imam makes God’s words join together. It is a comprehensive version of the divine names. Imam is the perfect sign of God. The denotative meaning of such a great sign is nothing but obtaining monotheism. For the same reason, knowing Imam is considered the complement of God’s monotheism.

“Patience” in religious teachings is known as one of the basic concepts of faith. The term is used in combination with other derivaties 103 times in Qur’an. That shows the importance of the character ethic of Islam and Qur’an. The term preserving the literal and technical meaning is associated with many religious and ethical concepts. Accordingly, explain the relationship of patience to concepts such as prayer, faith, piety, Islam, certainty, goodness are some of the issues that will be discussed in this article. This artide uses descriptive-analytical ways in an orderly process to identify the term in dictionaries and then analyze and recover the meaning of the patience with a comprehensive out look to the entire taxt of the Qur’an. Checking the meaning of patience in the Qur’an is the centeral issue of this research. Patience in the Qur’an have been accompained with a number of concepts and words such as “piety”, “prayer”, “zakat”, “enjoing good and for bidding the wrong”, “believe”, “Islam”, “certainty”, and “goodness”. The words “Helm” and “Anahi” have a succession relationship with the word “patience”. As the word “patience” has a contrary relationship with words like “hurry” and “onyx” and the examples of the interaction of these tow words can be seen in the Qur’an.

Word research is one of the methods used in thematic exegesis for unearthing and eliciting the Quranic theory, which has recently attracted a lot of attention particularly in linguistics and semantics because it can, through analyzing words in the Quranic semantic network, provide new meanings of words that although in cases show overlaps with prior meanings belonging to networks outside the Quranic one, in others it can present meanings that are innovative and specific to the Quranic perspective. Such new meanings lead to the semantic expansion of words. The present study intended to analyze the word 'estehza' using a descriptive-analytical method and drawing on philological studies as well as analyzing syntagmatic and paradigmatic patterns of words.
The results indicated that the word 'estehza' has semantic associations with some creedal and moral concepts and this has been the cause of the semantic expansion of this word in the Quran. Although the lexical dictionary meanings 'mockery' and 'disparaging' are also used in the Quran, words find new meanings in the light of monotheism, which is the main axis of Quranic ayahs. As a result, new compound phrases such as ridiculing (estehza) Allah emerge. The syntagmatic placement of estehza with kofr (infidelity) and nifaq (hypocrisy), and its replacement with sakhera and zaheka turned out that we have two types of approved and disapproved estehza in the Quran. While the former is meant by Allah to train and inform the believers of the disbeliever's ridicule, hence a kind of punishment for them, the latter signifies the infidel and the hypocrite's belittlement and unconcernedness. These semantic relations were highlighted, clarified semantically, and beautified structurally through literary subtleties and artistic imagery from the logical to the sensible, and other literary and phonetic devices. This indicates the coherence and consistency between words and meanings.

Semantics, as a branch of linguistic, is a knowledge that analyzes the meaning of the words and sentences of a text. With this knowledge, we can recognize the exact positions of the words and their compound forms through a semantic system. The word "jihad", a very important word in the Quran, is considered from this perspective. This word is one of the complex concepts that has long been the focus of attention in Islamic schools, and its frequent appearance throughout the Quran indicatives its importance. The present study seeks to answer these two questions: What are the collocations and replacements for the word Jihad? And what are semantic factors of this word? Thus after considering about forty-one verses of the Holy Quran and pragmatic analyses of jihad, we found that the term jihad has the connotation of soft wars and power which is quite the opposite of the general view towards it, considering it as a war with weapons. Accordingly, it often means power and war-like software. That is to say, it focuses on promising, advising, and preaching. Therefore, by this way, we can dispel the unfair propagations, especially in the present time that the enemies of Islam try to propagate so called Islam with power and swords.