درخت حوزه‌های تخصصی

The true interdisciplinary study needs knowledge and mastery in three levels of epistemological, methodological and linguistic requisites. The linguistic level is one of the most important fundamental levels in science, which needs to be considered in interdisciplinary communication. Two major approaches about the language of the Qur’an are considered by researchers till now: philosophichermeneutics and textual. Muslim researchers are interested in the former approach and orientalists frequently incline to the latter. Although the relation between the language of the Qur’an and the language of science with text-oriented approach is less frequently taken into account. Considering the foresaid approach in this article, the author studies the differences between the language of the Qur’an and the language of science and classifies them into five categories: 1. The use of ambiguity and linguistic amphibology; 2. The use of analogy, metaphor and metonymy; 3. Holism and polysemy; 4. The application of the language of sermon and dialogue; 5. The application of verbal complexity. The use of these five linguistic features of the Qur’an is to a large extent different from their use in science. It thus causes complexity in the relation between the Qur’an and humanism on the one hand and experimental sciences on the other.

The most holy nature of God is described in the Holy Qur'an with many attributes of glory and beauty, all of which indicate the exaltation of God's dignity and His purity from the attributes of imperfection and deficiency. Some of these attributes are also found in the text of the today text of Torah. Believing in the heavenly nature of the Jewish religion, there should not be any difference regarding the mention of divine names and attributes in these religions. This research, which is aimed at the comparative study of the attribute of divine knowledge in the Holy Qur’an and Torah (Old Testament) and the descriptive-analytical method based on library and documentary information, tries to explain the common and different theological points of Islam and Judaism to present the attributes that refer to divine knowledge in these two great Abrahamic religions. Findings show that although the principle of monotheism is common between Islam and Judaism, its difference in Islam is the negation of human attributes from the divine essence. Unlike the Qur'an, which considers the knowledge of God Almighty as unlimited, the Torah deals with the divine knowledge as Human science accompanied by limitations, with the feature of regret arising from the deficiency in knowledge and.... Also, in the Torah, the oral traditions of the Jews, many of these attributes are mentioned with other words.

One of the remarkable aspects of the holy Qur’an is the use of diverse linguistic methods to convey a particular idea. This study aims to evaluate the commissive act in the Qur’an using Searle's speech act theory, a theory useful in comprehending deeper semantic levels of holy scriptures. The study used a descriptive-analytical method, and the data were analyzed through a qualitative analysis of statistical results to answer the following questions: What linguistic forms does the Qur’an use to represent commissive speech acts? And what themes or topics are included in these commissive speech acts' utterances? First, employing a desk research approach, the Qur’anic verses containing the commissive speech acts were selected based on syntactic, lexical, and semantic criteria. The distinguishing characteristics of each case were then identified, including the discursive structure of the act, the committed person, and the theme of the commitment. Finally, the relationship between the linguistic form and the theme of the speech acts was examined. The findings reveal that the Qur’an expresses commissive speech acts through four linguistic structures: oath, promise (al-wa‘d), threat (al-wa‘īd), and pledge; each includes divine and non-divine conceptions, and each has a unique characteristic. The quantitative comparison of these four shows that “promise” is the most commonly cited sub-speech act, distinguishing it from other linguistic forms. “Threat”, “oath”, and “pledge” are the other most frequently cited sub-speech acts. Moreover, the evaluation of the speech agents and their status as aspects of the situational context reveals that the speech participants are not equal in terms of position and power, which is a decisive factor in the selection of linguistic forms. In all of these cases, the language structures and their intricacies, particularly modality (modal marking), illustrate the relationship between the linguistics style and power dynamics between the participants. The focus of the themes, domain, and frequency differ throughout the four categories mentioned above, with some overlap in certain instances.

The Tafsīr book attributed to Imām Hassan ibn ʿAlī ʿAskarī (AS) or Tafsīr of  Abū Muḥammad Uṭrūsh is one of the Tafsīr al-Ma’thūr (traditional interpretation) of early Shi’a, which has long been the subject of controversy and discussion among Imāmī Shiite thinkers, especially the later scholars; and  even some consider it as fabricated which has been attributed to Imāmayn  ʿAskarīyayn (AS). Controversies about this book are multidimensional; that  is, it includes both the date of authorship and attribution of the book to the  author, and also includes the Isnād, narrators, and content of the book. Therefore, it is necessary to examine this interpretation from various aspects; one of these dimensions is the rijālī review of the narrators of this work to  find out how is its chains of transmitters? Is there any vacancy and anxiety in these chains of narrators? And also, what is the rijālī status of these narrators? Since the review of the narrators of Isnād up to Sheikh Sadūq has been discussed in other articles, in this article, only the rijālī review of ten of the narrators of this Isnād is discussed from Sheikh Sadūq to ʿAskarī Uṭrūsh. In this rijālī review of the narrators, it was found that the majority of the narrators of this part of the Tafsīr Isnād are unknown in the Imāmī sources, and the rest have not been confirmed.