Research Article
Quranic Studies
alireza Nowbari; Hamed bayat
Abstract
IntroductionConflict and confrontation among humans have existed since the earliest moments of human presence on Earth. In these confrontations, each side uses various methods and strategies to suppress the thoughts and ideals of the opposing side, which conflict with their interests. One of these conflicts, ...
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IntroductionConflict and confrontation among humans have existed since the earliest moments of human presence on Earth. In these confrontations, each side uses various methods and strategies to suppress the thoughts and ideals of the opposing side, which conflict with their interests. One of these conflicts, with a description of the methods used, is explained in the Quran regarding the story of Pharaoh's confrontation with Prophet Moses (PBUH) and the expectant Israelites. It is necessary to research the method and pattern of Pharaoh's confrontation with Moses (PBUH) and the expectant Israelites based on the Quran to benefit the followers of divine religions. Because God, in several verses of the Quran, introduces the actions of the opponents of the Prophet of Islam as similar to those of Pharaoh and his family against Moses (PBUH) and the expectant Israelites. This focus of the Quran on mentioning the name of Pharaoh and his family, without mentioning the names of other nations, cannot be without reason and seems to be an instructive command to recognize the methods of Pharaoh's confrontation with the followers of divine religions.In the present article, by examining the verses related to Pharaoh's actions, an attempt has been made to explain all types of confrontations between Pharaoh and Prophet Moses (PBUH) and the expectant Israelites during two stages (before the emergence of Moses (PBUH) for leading the expectant Israelites, and after his emergence for creating unity and governing the expectant Israelites). Then, the frequency of each type of confrontation is determined, and results are drawn from comparing the frequencies. Finally, the pattern of Pharaoh's confrontation with Moses (PBUH) and the expectant Israelites is illustrated.Research backgroundBased on the reviews conducted so far, no research has been done to explain and examine all the methods of Pharaoh's confrontation with Moses (PBUH) and the expectant Israelites based on the Quran using content analysis to illustrate the pattern of this confrontation. However, some articles and writings have mentioned some of Pharaoh's methods of confrontation with Moses (PBUH) using other methods without presenting a pattern, and relying on various sources. For example:Hosseini DolatAbad and ArabTat (2021) in the article "Analysis of Pharaoh's Methods in 'Mind Management' of His People in the Quran" explained the methods of mind management used by Pharaoh against his people, including deception, humiliation, and character assassination, which he also used against the Israelites living among the Egyptians. This article did not mention all the methods of Pharaoh's confrontation with Moses (PBUH) and did not illustrate the pattern of this confrontation based on the Quran.Arabi and Sadeghi (2016) in the research "Examining the Characteristics of Pharaoh's Family in the Interpretations of the Two Sects" explained the characteristics of Pharaoh's family, such as slavery, torture, oppression, and extravagance, based on the interpretations of the two sects. This research did not explain all the methods of Pharaoh's confrontation with Moses (PBUH) and did not illustrate the pattern of this confrontation based on the Quran.Kheirallah and colleagues (2014) in the article "A Comparative Study of Pharaoh's Image in the Quran and the Old Testament" explained Pharaoh's personality and some of his methods of confrontation with his opponents based on the Quran and the Old Testament. This article only explained some of Pharaoh's methods based on the Quran and did not examine and explain all the methods and did not illustrate the pattern of Pharaoh's confrontation with Moses (PBUH) and the expectant Israelites based on the Quran.Ghanbarnejad (2015) in the thesis "The Quran's Cultural Struggle against the Character Assassination of the Prophets" mentioned some of the accusations made by Pharaoh against Moses (PBUH). This research did not explain all the methods used by Pharaoh and did not illustrate the pattern of his confrontation with Moses (PBUH) and the expectant Israelites based on the Quran.Research methodThe method of this article is quantitative and qualitative content analysis.ResultThe final result of this research is that Pharaoh used various confrontations, including unconventional military, economic, political, cultural, and propaganda methods, to confront Moses (PBUH) and the expectant Israelites during two stages: before the emergence of Moses (PBUH) and after his emergence for leading the expectant Israelites. In the first stage, Pharaoh's greatest focus was on military war (38%) and economic war (31%). In the second stage, propaganda war (48%) and military war (29%) were the most common types of confrontation. In the first stage, Pharaoh created divisions in the society and engaged the expectant Israelites with the Pharaoh's family, ruling with an iron fist. However, after the emergence of Moses (PBUH), Pharaoh initially used weak propaganda methods, but after witnessing the resistance of Moses (PBUH) and the expectant Israelites, he used a combination of methods. Finally, he, along with his armies, turned to intense military confrontation, which ultimately led to his death.
Research Article
Quranic Studies
Mahsa Alidad Abhari; Mohsen Qasempour
Abstract
IntroductionOne of the events in the story of Adam's caliphate in the Quran is the prostration of the angels to Adam. This event has significant implications for humanity's perspective on existence and has elicited various interpretations from Quranic scholars throughout history. The diversity of interpretations ...
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IntroductionOne of the events in the story of Adam's caliphate in the Quran is the prostration of the angels to Adam. This event has significant implications for humanity's perspective on existence and has elicited various interpretations from Quranic scholars throughout history. The diversity of interpretations underscores the importance of this topic. Among these interpretations, the perspective of Ayatollah Javadi Amoli is particularly noteworthy. His comprehensive approach integrates cosmology, anthropology, and epistemology, forming what this study refers to as the "logic of understanding." This triad plays a fundamental role in shaping one's interpretation of events.According to Ayatollah Javadi Amoli's logic of understanding, the story of Adam in the Quran is depicted in three distinct scenes: The announcement of divine caliphateThe prostration to AdamThe scene of Adam's paradiseIn the scene of the divine announcement, themes such as the appointment of a caliph on Earth, the dialogue between the angels and God, the creation of Adam, the teaching of names to Adam, and the angels' acknowledgment of his knowledge are discussed (for more details, see Alidad Abhari & Fakhari, 2024, The Logic of Understanding Ayatollah Javadi Amoli in the Announcement Scene of Divine Caliphate, pp. 103-137). The scene of prostration marks the first appearance of Iblis (Satan) and his actions, with details mentioned in seven Surahs (Al-Baqarah, Al-A'raf, Al-Hijr, Al-Isra, Al-Kahf, Taha, and Sad). Among these, only Surah Al-Baqarah is Medinan, serving as an explanation of the Meccan Surahs (Javadi Amoli, Vol. 28, p. 166; Vol. 55, p. 408). The Quran's emphasis on introducing Satan in these Surahs is rooted in the centrality of monotheism in Islam, as the polytheists of Hijaz worshipped Satan in belief, attributes, and actions during the time of revelation (Javadi Amoli, Vol. 52, pp. 83, 88, 94). The interpreter views the repetition of this scene as a reflection of its ongoing relevance, as arrogance and desire—the traits that led to Satan's expulsion—remain humanity's greatest challenges, requiring constant self-vigilance (Javadi Amoli, Vol. 69, pp. 152, 168-169). Research backgroundWhile many commentators have addressed this story, some notable studies include: - A content-based study titled "An Interpretive Analysis of the Verses on the Prostration of Angels to Adam" by Seyed Ali Akbar Rabiee Nataj and Mohsen Jahandideh, published in 2013 in the Journal of Interpretive Studies, which examines various commentators' views on the prostration and its implications. - A structural study titled "The Logic of Understanding Ayatollah Javadi Amoli in the Scene of the Announcement of Divine Caliphate" by Mahsa Alidad Abhari and Alireza Fakhari, published in 2024 in the Quranic Studies Research Journal, focusing on the first scene of the story. Additionally, this structure was elaborated on in 1402 (2023) in the article "Examining Contradictions in the Foundations and Interpretive Views of Ayatollah Javadi Amoli: A Case Study of Verses on Women" by the same authors, published in the Quarterly Journal of Quranic and Islamic Culture Studies.This research synthesizes and categorizes the views of the commentator of Tafsir Tasnim on the prostration and its aspects, analyzing the intellectual and doctrinal framework that led to his unique interpretations compared to other commentators. Research methodThe methodology employed in this study is based on a two-part structure that begins with the interpreter and culminates in their interpretive written work. In essence, the examination of the process of interpretation formation is rooted in everything that unfolds within the interpreter's thoughts and inner world, which is then revealed to us. Accordingly, in analyzing Ayatollah Javadi Amoli's interpretive views on the story of Adam, the paradigms governing his thought and mental frameworks can be distinguished and examined at three levels: cosmology, anthropology, and epistemology. In this text, this triad is referred to as the "logic of understanding." The logic of understanding is a structured and comprehensive system rooted in our overall cognitive apparatus, which, by defining principles and objectives, determines orientations and approaches. This system may emerge based on misunderstandings and, as previously mentioned, possesses a rigid order grounded in an individual's beliefs in cosmology, anthropology, and epistemology.ResultIn the scene of prostration, the foundation of Ayatollah Javadi Amoli's interpretive approach is rooted in the triad of the logic of understanding. The commentator emphasizes God's focus on introducing Satan to humanity, highlighting the importance of understanding Satan's nature. The cosmological dimension of this event is based on Mulla Sadra's philosophy of the descending arc of the world of imagination, which bridges the abstract and material realms. A key principle in resolving the complexities of the story is understanding events within the framework of their respective realms. Thus, the prostration is seen as a symbolic truth, separate from creation and legislation, aimed at highlighting humanity's legal status (the rank of humanity), recognizing guides and allies (angels), and warning against enemies (Satan).In his anthropological perspective, Ayatollah Javadi Amoli, adhering to the theory of Jismaniyat al-huduth wa ruhaniyat al-baqa (bodily origination and spiritual permanence), views the soul's attachment to the body as occurring after its perfection. He prioritizes the soul over the body, considering the divine bestowal of the soul—the reason for the angels' prostration—as unique to humans, distinguishing them from other creatures. From an epistemological standpoint, his approach emphasizes the foundational role of Quranic mysticism in resolving interpretive disputes, the Quran's authority in reconciling conflicting narrations, and the interpretation of narrations based on his logic of understanding.
Research Article
Quranic Studies
Ali Aqajani
Abstract
IntroductionThe concept of council is one of the most important Quranic terms that is perhaps most closely related to political participation. Throughout the political history of Muslims, the verses of council have been cited, analyzed, celebrated, and have been the subject of different interpretations ...
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IntroductionThe concept of council is one of the most important Quranic terms that is perhaps most closely related to political participation. Throughout the political history of Muslims, the verses of council have been cited, analyzed, celebrated, and have been the subject of different interpretations to expand or narrow political participation, both in the past and in the modern era. Some, clinging to it, have called it equal to democracy and sometimes superior to it; some have called it the reduction of democracy to council, and some have called it the baptism of democracy. In any case, the concept of council in the Quran has a prominent place in the analytical systems of political interpretation of the Quran, political theology and political jurisprudence among Shiites and Sunnis, and it is closely related to political participation in any approach.Political participation is related to important theories such as the Elitism theory and the Pluralism Theory, and these theories contract and expand the scope of political participation. Accordingly, there are different definitions of political participation (Firhi, 1998: 44; Mustafa, 1996: 9; Pai, 1991; Rash, 1998: 123). But Mukhtar's definition of political participation means active and often conscious participation of individuals in society, individually or collectively, in the public sphere and the process of social influence and the exercise of power, decision-making, decision-making and implementation in a supportive, supervisory and competitive manner. On this basis, firstly, most unconscious actions are excluded. Secondly, passive actions are excluded. Also, desirable and ideal political participation from a religious perspective is an activity that considers the overall material and spiritual well-being of society and does not reduce it in a specific form and dimension, especially material well-being. Also, this research considers the relations and relationships of exercising power in society and towards the government. On this basis, the main question of the research is “what is the nature of the council in the Quran and what approach to it is the desired approach of the Quran”? The research hypothesis is that, based on the method of thematic interpretation, it seems that the council is one of the concepts from which political participation can be extracted and interrogated and has the ability to be evaluated in modern concepts. Based on this evaluation, it can be said that from the perspective of the Quran, the council is a signature concept different from consultation and has a kind of obligation in the public political arena, especially in the era of the occultation of the infallible, and from this perspective, it is considered an important pillar of the maximally conditional (and agential) political participation approach.Research Background:There are limited articles about political participation in the Quran and interpretations. Such as the article The Right of Citizens to Participate and Political Freedom with an Emphasis on the Holy Quran (Seyed Bagheri, 2018: 41-65) which has observed political participation and its role in freedom in three stages. Another article is Political Participation in the Islamic Utopia from the Perspective of the Quran and Hadiths (Yazdani, 2018: 48-73), which are directly related to the research topic. Also, parts of the book Government and Politics in the Quran (Qazi Zadeh, 2007) and also parts of books on the guardianship of the jurist or Islamic government. However, the independent work is very limited.In recent years, three books have been published that are most related to the research topic. The book Political Participation in Shiite Political Jurisprudence (Yazdehi, 2017) is the first and most serious of these in this field and provides a jurisprudential description of political participation under two legitimate and illegitimate political systems. The book Political Participation Indicator in the Islamic Progress Model (Kholosi, 2016) is another book that has been published. Another work is the book "Shiite Political Jurisprudence Strategies for Expanding Political Participation" (Rahmani, 2015), which examines the patterns and strategies of political participation from the perspective of Shiite political jurisprudence.There are also works about the council and its relationship with concepts such as democracy. Such as: Islam and Consultative Democracy (Mirahmadi, 2014), The Concept of Council in the Iranian Experience (Mirahmadi, 2015), Council and Pledge (Bazargan, 2000), Council and Democracy in Contemporary Shiite Political Thought (Attarzadeh, 2014), Council: Intertextuality and Historical Experience (Al-Sayyid, 2006), Legitimacy of Government in the Quran (Aghajani, 2019), Tawfiq Muhammad al-Shawi and the General Theory of Council in Islam (Firhi, 2009).Regarding the political participation and agency (principal-agent), which indicates the duality of the structure and agent relations, it has a limited and non-Quranic precedent (Lakzai, 2002: 135-160), which is discussed in detail and in the Quran, and the concept of conditional maximum is drawn under it. Accordingly, the innovation of the article is to propose two concepts of conditional maximum participation; which lacks any conceptual background; and non-agency participation; which has a very brief and elementary literature; and to compare them with each other. Also, the use of interrogative and deductive literature in relation to the idea of the article. Also, some new conclusions from the verses of the Quran, such as the necessity of a council and the necessity of acting as a result of a decisive vote from the council, are among them. The use of thematic interpretation and theological, narrative and historical references in line with this method is another innovation of the article.Research Method:The research is library-based and uses the method of thematic-ijtihadic interpretation. Various definitions have been proposed regarding thematic interpretation. Thematic interpretation is considered to be an ijtihadic interpretation in terms of its nature. In explaining the thematic interpretation, Seyyed Mohammad Baqir Sadr states that in this method, the interpreter does not examine the verses of the Quran verse by verse like an analysis, but rather the interpreter tries to focus his research on a topic of life, ideological or social issues or worldview that the Quran has addressed and explains, researches and studies it (Sadr, 2:12). Seyyed Mohammad Baqir Hakim (Hakim, 1999, 368-363) also follows the view of his teacher, Shahid Sadr. In these two definitions, the criterion of commonality of topics is not clear Set.Others have defined it as “a science that discusses Quranic issues that are united in meaning or purpose. By collecting various verses and reflecting on them with a specific method and with specific conditions for expressing the verses and extracting the elements of the Quran and relating the verses to each other (Abdul Sattar, 1418 AH). Other different definitions have also been made (Sabhani, 1427 AH, Vol. 1:11. Muslim, 1421 AH:16). Muhammad Hadi also considers subject-based interpretation as a necessity. Knowledge considers the method of subject-based interpretation as responding to the issues raised; of course, sometimes the issue is from within the Quran and the answer is from within the Quran, and sometimes the issue is taken from the context of the realities of life and social needs and the answer is from the Quran. This second and correct method is interrogation, which is based on the words of the Commander of the Faithful: “This is the Qur’an, so interrogate it…” (Nahj al-Balagha, Sermon 158). In this regard, knowledge lists four types of thematic interpretation (Maroyan, 1387). Based on this, thematic interpretation can be considered to have two traditional and classical definitions and a new definition, specifically the view of Shahid al-Sadr. The article has entered into the discussion based on the second definition, and of course it also has its own innovations and specific definition. The author's definition of thematic interpretation using some perspectives (Jalili, 1993: 170) is as follows: "It is an inquisitorial effort to systematically understand the Quran's view in the light of a theoretical collection of verses about scientific and theoretical issues and living topics arising from human knowledge that are united in meaning or purpose and the Quran is expected to have a true statement on the matter."Conclusion:The de-functional approach (at most conditional) in relation to the Shura verses and to political participation, in the stage of choosing a leader, despite accepting the divine text and appointment, also considers the people's political participation to be substantive (in addition to the path). Based on the Shura verses, consulting with the people or their representatives is not considered a decorative and marginal matter. Both consultation is necessary and commitment to consultation and the result that arises from consultation are, in short, necessary. Because the very formation of the council by the infallible shows the infallible's prior general commitment to its results. At least in cases where there is a decisive majority on an opinion and it convinces the infallible. Of course, in the case of the infallible and the infallible Imam, if there is any doubt about the commitment to the result of the consultation or if there are reasons that undermine it, there are no such reasons in the case of non-infallibles, and compliance with the result of the consultation is certain, at least in major matters. On this basis, in the era of occultation, public political participation and consultation with the people are mandatory both in the selection of the leader and in the process of political decisions. Of course, it is conditional on observing the prior conditions and precepts in the selection of the leader and the process of governance, but in any case, paying attention to public opinion and its participation in the decision-making and decision-making processes is necessary and necessary. Therefore, the political interpretation of the Quran and the approach to Shiite political theology are necessary and necessary, and the legitimacy of the emergence and survival of the religious state is tied to it, and the change in some interpretations can create a new approach in some strategies of political-religious governance.
Research Article
Quranic Studies
Fatemah Bahjat; Hosein Bostan Najafi
Abstract
IntroductionThe use of extra-religious methods such as the semiotic method in combination with intra-religious methods of understanding the interpretive text is a step towards designing a novel method and completing and developing previous methods of understanding the verses of the Quran. In order to ...
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IntroductionThe use of extra-religious methods such as the semiotic method in combination with intra-religious methods of understanding the interpretive text is a step towards designing a novel method and completing and developing previous methods of understanding the verses of the Quran. In order to complete and develop the thematic interpretation method of Shahid Sadr, this research has investigated the “thematic-semiotic interpretation modeling method”, which ultimately led to the integration of the process of discovering the conceptual signifiers of coexistence and substitution relations with the thematic interpretation method. The integration was carried out at the stage of the ijtihad method as part of the process of the inquiry method. To explain the nature and outcome of this integration, the Izutsu Quranic semantics method was used, which, in combination with the thematic interpretation method, provides a mechanism for the multiplication and discovery of deep layers of meanings, including: a developing worldview, cultural subsystems, approaching the central signifier, and interatextuality. To objectify the application of this model, we began to construct examples of coexistence and substitution relations in verses related to the story of Moses and Pharaoh. By analyzing the signs, a series of co-occurring and substitutive relationships and the deep layers of meanings resulting from these relationships were revealed.Research backgroundIn the field of semiotics of Quranic words, several articles and books have been published so far, for example, an article titled "Analysis of the semantic components of truth in the Holy Quran using the method of association and substitution" by Sasani and Azadi (2012). The article "Semantics of the word in the Holy Quran with an emphasis on association and substitution relations" by Shafizadeh and Baharzadeh (2014). Both studies seek to understand the association and substitution relations in the concepts of the Holy Quran using the technique of semiotics. The two books Biology of the Text by Alireza Ghaeminia and the book God and Man in the Quran by Toshihiko Izutsu were among the sources that have studied the semiotics of Quranic words and have been helpful in this research. The distinction of the present study from previous studies on semiotics in the verses of the Quran is the innovative approach of this study in focusing on the methodology that presents the "method of modeling thematic interpretation - cognitive semiology" that has been achieved through a systematic process of discovering conceptual models through understanding the relationships of association and substitution and combining it with the concepts of the Quranic verses, which is the method of thematic interpretation of Martyr Muhammad Baqir al-Sadr; it seeks to complete and develop the method of thematic interpretation using the semiotic method. In the searches that were conducted in relation to the background of the subject, none of the sources related to semiotics, including books and articles related to Quranic research, have addressed the subject of the present study.Research methodThis research, which was conducted using an analytical-descriptive method and is considered a second-level study in the field of methodology, has examined the "method of modeling thematic-semiotic interpretation" in order to open a way to complete and develop Shahid Sadr's thematic interpretation method.ResultThe semiotic method provides a mechanism for multiplying meanings for the thematic interpreter. The characteristics of the interpretative method of Shahid Sadr include the areas of the target, the subject, the active role of the interpreter, and the method in the thematic interpretation. The thematic interpretation method is an empirical method of understanding the subject, and in collecting verses, it is an inductive method, in analyzing verses, it is an ijtihad method, and in extracting theory, it is an interrogative method. The conceptual arguments discovered through the association and substitution relationships in the ijtihad method stage of the thematic interpretation of Shahid Sadr can be combined. After explaining the method of "modeling thematic-semiotic interpretation", we sought to show how the combination of the semiotic method with the thematic interpretation method creates a structural and systemic approach and attitude to the arguments of the verses of the Holy Quran and opens wider horizons for the thematic interpreter. To outline this process, we used the theoretical foundations of Izutsu, who has presented detailed analyses in the semiotics of the Holy Quran. Izutsu shows how semiotics leads to the discovery of deeper layers of meaning, including the recognition of a living and developing ethnic worldview, cultural subsystems, approaching the central signifier of the text, and discovering the level of intratextuality. Semiotics, in combination with the thematic interpretation method, not only provides the interpreter with a mechanism for the plurality of meanings, but also opens up the aforementioned layers in the recognition and understanding of the meaning of the Holy Quran. In the final part of the research, we applied the “method of semiotics-thematic interpretation” to the interpretation of the story of Prophet Moses (peace be upon him) and Pharaoh in the Holy Quran, and by designing models of co-occurring and substitutive relationships in the verses of the Quran, we outlined the functions of these concepts. The results of these relationships objectively, in addition to showing the system of multiplication of meanings, also revealed deep layers of meaning and showed how each model can reflect the ethnic worldview in the text of the verses and discover cultural subsystems that, by combining them, can achieve a structural and systemic understanding of the divine and material worldview. Each model is able to bring us closer to the central meaning of the text, and the intratextuality in each of the models shows that the key words together organize a specific semantic system; perhaps if the same word is placed in another text or in another semantic field; it may not have such a meaning.
Research Article
Quranic Studies
Marziyeh Dehghan Nayeri (Niri); Seyyed Ali Asghar Soltani; Mahdi Moqadasi Niya
Abstract
IntroductionThe present research is an effort to examine the theoretical framework of Grice's Cooperative Principle based on Quranic verses. The theoretical framework of the study is Grice's Cooperative Principle, which consists of four maxims: Quantity, Quality, Relation, and Manner. All dialogic verses ...
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IntroductionThe present research is an effort to examine the theoretical framework of Grice's Cooperative Principle based on Quranic verses. The theoretical framework of the study is Grice's Cooperative Principle, which consists of four maxims: Quantity, Quality, Relation, and Manner. All dialogic verses between Moses (AS) and Pharaoh in the Quran constitute the data for this research. Since these dialogues are scattered throughout the Quranic text, after gathering the relevant dialogic verses (which total 78 verses: Al-Mu'minun, 47; Al-Dukhan, 18-21; Ghafir, 23-24; Yunus, 75-82; Ash-Shu'ara, 16-40; Adh-Dhariyat, 39; An-Naml, 13; Az-Zukhruf, 46-47; Taha, 47-66; Ibrahim, 5; Al-A'raf, 104-116; Al-Qasas, 36-37), reconstructing the narrative based on sources (e.g., sacred texts, prophetic storybooks, etc.) is essential for a more precise analysis. Reconstructing the narrative significantly aids in understanding the story's progression and, accordingly, deriving a more accurate interpretation of the implied meanings intended by the speakers (dialogue participants).The goal of this study is to examine these Quranic dialogues through the lens of Grice's principles, to elucidate the application or non-application of these maxims in light of contextual circumstances, and to extract the induced implied meanings. Therefore, the methodology adopted in this research will be descriptive-analytical. The data have been meticulously selected from Quranic verses. Research backgroundSince Grice’s Cooperative Principles are recognized as foundational rules for all human communication, they have been widely applied across various fields to evaluate adherence to these principles. Some scholars have applied this theory to non-religious texts, while others have focused on religious texts. Although numerous studies have adopted this approach in non-religious contexts across disciplines such as linguistics, sociology, political science, psychology, and literature (which are beyond the scope of this research), the author’s review indicates that only a limited number of studies have focused on the Quran. Examples of such Quranic studies include:Peymani (1997) analyzed implicit meanings in Quranic dialogues. He compiled a list of Quranic conversations and used Grice’s Cooperative Principles and Leech’s Politeness Principle to examine secondary meanings in these dialogues. Peymani concluded that violations of Grice’s maxims in Quranic dialogues most frequently occur in the Quantity Maxim and least frequently in the Manner Maxim.Saeidi (2012), in an article titled "A Linguistic Study of Verse Coherence Based on Grice’s Cooperative Principle", attempted to provide linguistic and rhetorical justifications for apparent incoherence in Quranic verses. He argued that one way to convey implicit meaning is through deliberate "incoherence" or deviation from relevance. However, as Rajabi (2018) critiques, Saeidi’s conclusions lack coherence and fail to comprehensively capture the unique characteristics of Quranic dialogues, as his analysis relies on scattered narrative and non-narrative verses primarily used as examples to explain Grice’s theory—examples that could apply to any narrative text.Rajabi (2018), in a study titled "Analysis of Dialogues in Surah Yusuf (AS) in the Quran Based on Grice’s Theory", examined the conversations in the story of Yusuf (AS) using Grice’s conversational maxims through a descriptive-analytical method. He explored how adherence to or violations of these principles shape meaning and character development. By analyzing 84 dialogic verses, Rajabi identified 71 instances of maxim violations by one or both speakers. The Quantity Maxim was violated most frequently (35 instances), followed by Quality (17), Manner (10), and Relation (8). He concluded that the semantic depth of the narrative and readers’ mental imagery of the characters heavily depend on deliberate, contextually motivated violations of conversational norms.Habibollahi et al. (2016), in their study "Interpretive Differences in Similar Quranic Verses Based on Violations of Grice’s Cooperative Principles", extracted conversational implicatures in linguistically similar verses by analyzing deviations from Grice’s maxims (Quantity, Relation, and Manner). They demonstrated that such violations lead to distinct interpretations and highlight nuanced semantic differences.Majid & Abdullah (2019) examined adherence to and violations of Grice’s principles in select Quranic dialogues. They demonstrated the presence or absence of these principles in Quranic verses and emphasized that Quranic dialogues exemplify a rich, contextually grounded language that mirrors everyday human interactions.Key Distinctions of the Current Study:Previous studies, such as Saeidi’s, analyzed verses without considering contextual or situational factors. In contrast, this study reconstructs the narrative context. To achieve this, scattered dialogues across the Quran were compiled and reconstructed using exegetical sources, prophetic narratives, and the Torah (as complementary puzzle pieces).This research focuses on dialogues between Moses (AS) and Pharaoh, highlighting their power asymmetry as a critical factor influencing conversational dynamics.Unlike prior works, this study systematically examines how Grice’s maxims are strategically violated or adhered to in light of reconstructed contexts, speaker intentions, and socio-political power relations. Research methodThe methodology adopted in this research is descriptive-analytical, delving deeper into the Principles of Grice, violation of principles of Grice, Discourse analysis.ResultThis study aims to investigate the application and non-application of Grice’s Cooperative Principles in Quranic dialogues as the Islamic Holy Scripture. To this end, it examines the conversations between Moses (AS) and Pharaoh in the Quran. All dialogic verses between Moses (AS) and Pharaoh, as the research data (after narrative reconstruction), have been analyzed based on these principles. According to the Quranic evidence presented in the analysis section, it is concluded that adherence to and violation of Grice’s Cooperative Principle and its maxims are clearly observable in Quranic dialogues in general and in the dialogues between Moses (AS) and Pharaoh in particular.Another distinction lies in Grice’s belief that these principles are essential for ideal discourse, where omitting any of them does not harm communication but instead creates humor, metaphor, mockery, exaggeration, deliberate ambiguity, or intentional semantic obscurity. However, in the Quran, deviations from these principles in Pharaoh’s speech serve to protect his personal interests, while in Moses’ (AS) speech, they aim to promote monotheism and safeguard collective interests. The motivation behind these violations in Pharaoh’s discourse is primarily to undermine Moses (AS) and incite his followers to challenge him. This implicitly suggests that Pharaoh feared losing public trust, especially among enslaved communities like the Israelites, and the destabilization of his monarchy. In contrast, Moses’ (AS) violations are motivated by advocating monotheism, influencing the audience, and persuading them to recognize the truth and accept his message. It also implies that Moses (AS) was concerned for all people in general and the Israelites in particular. Thus, the motivation for violating Grice’s principles varies depending on the speaker and their objectives.According to this study, violations of the Quantity Maxim are frequently observed during the explanation of prophetic missions. For instance, Moses (AS) viewed his presence before Pharaoh as an opportunity to propagate his religious views, such as when he addressed the gathering of sorcerers and people. By violating the Quantity Maxim, he sought to seize this opportunity. Meanwhile, Pharaoh deliberately used fewer words to avoid any perception of equality with Moses (AS). Interestingly, as Moses (AS) gained strength (through miracles and Pharaoh’s decline), he spoke less, shifting the "balance of quantity" toward Pharaoh’s side.As God’s prophet, Moses (AS) was tasked with delivering the divine message to Pharaoh and his people, which included calls to monotheism, rejection of oppression and corruption, and emphasis on God’s power. Consequently, he often elaborated in his speech to convey the gravity of his message, which might appear as a violation of the Quantity Maxim. In contrast, Pharaoh, as an arrogant tyrant, responded dismissively and curtly, focusing on denial and mockery. His brevity reflects his refusal to acknowledge the truth.Moses (AS), as a leader and prophet, needed to counter Pharaoh’s challenges with strong reasoning and repetition, requiring detailed explanations to influence Pharaoh’s mindset. Conversely, Pharaoh’s position of power and rejection of truth led him to use brief, hollow responses. This disparity in speech volume and intent creates the perception that Moses (AS) violated the Quantity Maxim more frequently. Additionally, the psychological pressure of confronting a tyrant compelled Moses (AS) to elaborate further to maximize his impact. Ultimately, the violation of the Quantity Maxim in their dialogues stems from the need to convey divine messages, strategic communication, and situational pressures.While conciseness aligns with the Manner Maxim, the Quran’s extreme brevity may justify deviations from the Quantity Maxim. For example:The Quran is inherently concise.Conciseness aligns with the Manner Maxim.Excessive conciseness violates the Quantity Maxim.The Quran’s conciseness justifies such violations, as it remains effective despite deviating from the Quantity Maxim.The study adopts a descriptive-analytical methodology. Analysis of these Quranic dialogues (like other dialogic texts) reveals both adherence to and violations of Grice’s principles.Key Conclusions:Grice’s four principles are observable in Moses (AS) and Pharaoh’s Quranic dialogues and can be applied to systematically analyze Quranic conversations.Each principle plays a role in Quranic discourse, with some verses simultaneously adhering to and violating multiple principles. Further detailed analysis is needed to determine the dominant principles in specific contexts.True faith in the Quran and its teachings encourages believers to implement its commandments, fostering a peaceful society. Applying effective communication methods prevents misunderstandings and aids in interpreting religious and dialogic texts.
Research Article
Quranic Studies
Farzaneh Fahim; Soheila Jalali kondori; Narges Nazarnejad
Abstract
Introduction"In the Holy Quran, God has provided numerous solutions for human life. Engaging with this divine book, which contains the detail and explanation of everything, varies in each era and time, according to the needs of society, its priorities, and the challenges it faces, and requires a new ...
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Introduction"In the Holy Quran, God has provided numerous solutions for human life. Engaging with this divine book, which contains the detail and explanation of everything, varies in each era and time, according to the needs of society, its priorities, and the challenges it faces, and requires a new interpretation. The Quran can be a remedy and cure for many problems and abnormalities of any era and any condition, provided that inferences appropriate to the needs of society are presented from it with a new approach. One of the most effective ways to apply the verses of the Quran is for a person to consider themselves the addressee of the Quran and to examine the verses that revolve around the existential issues of man. The Holy Quran, with various expressions, has urged man towards self-awareness, and many examples have been given in it to draw attention to human existence. By contemplating these verses, one can derive appropriate interpretations for contemporary man in the form of an existential approach from the Quran. Existentialism took shape in Europe from the late nineteenth and early twentieth centuries. This school, by placing concrete and tangible human beings as the main subject of its thought, was able to quickly find many audiences in post-war Europe. Despite presenting completely different ideas, existentialist philosophers almost equally repeat common themes and content in their works. These themes, which can be called existential themes, are in fact an exploration of human’s everyday life and shining a light on the neglected aspects of his existence. The claim of the authors of the present article is that, by paying attention to the common themes among existentialists and with an existential approach, one can engage with the Holy Quran and, by rereading the verses of the Quran, extract Quranic answers to the existential issues of man, and ultimately make the message of the Quran more audible to contemporary man; because man seeks and accepts words that he considers the cure for his pains. So, if the Holy Quran is an eternal book that has fresh and sweet words for all people until the end of history, the essence and core of these words should be presented to them from a new perspective and in the form of a new language. Existentialism is a school that, according to our claim, has such a capacity; because, like the Holy Quran, it deals with the real human issues of a person who lives in the real world and is involved in the struggle of events, not with the unreal issues of an abstract human being that can only be found in the definitions of traditional philosophers. Individuality, choice, and borderline situations are themes that the present article focuses on." Research background "To date, separate studies have been conducted on existentialism or certain existential themes, but no comprehensive research has been done that addresses the verses of the Holy Quran with an existential approach. The following articles have examined some existentialist themes in Islam or religious texts: Karkon Beyragh, Habib, (2013), “A Psychological, Existentialist, and Quranic Perspective on Conformity,” Interdisciplinary Studies of the Holy Quran, Year 4 - No. 2, pp. 59-90. This research explains and examines conformity from three perspectives: the Quran, psychology, and philosophy. Kheradmand, Maryam, and Nazarnejad, Narges, (2013), “Borderline Situations in Existential Philosophies and Nahj al-Balagha,” Journal of Epistemological Research, Year 2, No. 5. This article explains borderline situations in Nahj al-Balagha, but these situations have not been examined from the perspective of the Quran. Namazi Esfahani, Mahmoud, (2019), “The Value of Choice from the Perspective of Islam and Existentialism,” Philosophical Knowledge, Year 17, No. 2 (Serial 66), pp. 83-97. This article states that, from the perspective of existentialist philosophers, man exists only at the beginning of his existence, without having any specific essence. Then it is up to him to create his identity through his will and choice. However, from the perspective of Islam, despite creating existential superiority for its owner compared to other creatures, choice is not valuable in itself. Rather, the desirability of choice and the value of human voluntary actions lie in leading to human perfection. The distinction of the present study from the aforementioned cases is that the existential concepts of individuality, choice, and borderline situations are explored in more detail and with a more detailed examination in the verses of the Quran." Research methodThe method of this article is library-basedResult "If we approach the verses of the Holy Quran with innovative approaches, fresh questions, and a deeper understanding, we will find that the verses of the Quran are not merely historical or descriptive reports, but rather introduce comprehensive and objective models for reformative movements and individual activities of contemporary man. In the current situation, where it seems we are facing a different human being and a different world, these verses can properly fulfill their guiding role. Existential themes in existentialism are a suitable entry point for an existential approach to the Quran. Individuality is one of the common existential themes of existentialists, which shows man that each individual has an important role in his own destiny and that of others. The Quran’s recommendation is not conformity with the group.Choice is another theme that, according to the analysis of existentialists, provides man with many opportunities and causes the individual anxiety; because human happiness and misery are determined by his choices. In the words of some existentialists, such as Sartre, man is in a state of choice every moment, or at least, in Kierkegaard’s words, man faces three great choices, and by choosing one of the spheres of pleasure-seeking, ethical, or religious, he can build a different future for himself.Borderline situations are another theme that existentialists have addressed. According to them, man is obliged to place himself in borderline situations in order to better understand himself, so that in that situation, with the important and fateful decisions he makes for himself and others, he reveals the essence of his existence. With the same view, one can imagine a situation in which a person can improve his relationship with God, or act in a different way that distances him from God. It is worth mentioning that the themes raised in existentialism and the Quran, due to the intertwining of human existence, are not unrelated and far from each other, but each of the themes of choice, individuality, and borderline situations are closely related to each other."
