Quranic Studies and Islamic Culture

Abstract The title “The Project for Critiquing Islamic Reason” was chosen by Muhammad Arkoun (1928–2010) to define his intellectual and research project. Arkoun considers the prerequisite for “Critiquing Islamic Reason” to be a historically grounded approach to the entire Islamic tradition, influenced by the principles of historicism. He asserts that understanding the Qur’an and other religious texts is only possible through recognizing their historical context. This perspective links the Qur’an to specific moments in time and place, which leads to its perceived suspension and diminished applicability in other eras. Consequently, Arkoun’s views have been subject to extensive criticism from Muslim scholars, notably by Marzouq al-Omari (b. 1968). This article examines al-Omari’s critical narrative regarding Arkoun’s viewpoint on the historicity of the Qur’an using the descriptive and analytical method.

The findings of this study reveal that Arkoun’s conclusion on the Qur’an’s historicity stems from a distinction between the oral and written Qur’an. His rejection of the Qur’an’s sanctity and adoption of a positivist approach to understanding the Qur’an are among the implications of his belief in its historicity.

Abstract One way to understand the verses of the Holy Quran is to study and examine the semantics of its words. Studies of the semantics of the verses and words of the Holy Quran, while providing systematic solutions and a precise definition of the concepts under study, as well as explaining their position among other concepts of the Quran, shed light on new layers and depths of that concept and play an important role in deepening the meanings extracted from the verses of the Quran. The present study, with the aim of discovering and presenting a picture of the levels and meanings of the different layers of the word al-Aqi, has extracted semantic components, synonyms, and concepts related to this word in the verses of the Holy Quran using a library-analytical method. After examining the lexical and terminological meaning of the word, its semantic domains in the Quran were obtained, including throwing and throwing, captivating, learning, forging and creating, coming down from God, and casting lots. Also, the results of examining the synonyms of al-Aqi show that this word has a semantic relationship with the words qazf, nabz, ektesb, and aqr. The word al-Qi, according to its semantic network, is associated

Abstract The cognitive process of understanding is fundamentally grounded in schemata, Employing descriptive-analytical method, this inquiry aims to examine the conceptual schemata utilized in the verses related to divine piety and its derivatives, based on the selected model of Evans and Green. Furthermore, it will investigate the frequency of these schemata and their role in comprehending the concept of divine piety. To analyze the research data, the relevant verses will be examined through conceptual schemata, with approximately 115 relevant verses extracted for this purpose. The significance of divine piety and the presence of conceptual schemata within this moral concept justify its selection for study. In this context, general categories of conceptual schemata related to divine piety and its derivatives will be identified in each instance. The frequency analysis reveals that force schemata, particularly those of the obligation type, exhibit the highest prevalence. Following this, balance schemata rank second in frequency. The force schemata in the conceptual domain of the verses on divine piety manifest through causal interactions, often expressed in verbs that convey commands. These schemata exert a compelling obligation in divine discourse, guiding audiences toward divine piety. Moreover, a balance between action and reward is discernible in divine communication.

Abstract Commentators and Persian and Latin translators disagree on the meaning and translation of "Makzoom", "مکظوم" in the verse "... wa huwa makzoom" (Qalam: 48)." (Qalam: 48). This verse is about Prophet Yunus who cried out to God in a special way. Meanings such as sad, angry, enraged, imprisoned, desperate, etc. have been mentioned for it. The location of Prophet Yunus is also disputed. This research was carried out using library resources with the aim of finding the more precise meaning of this word in the mentioned verse with the method of comparative historical study along with data analysis. Lexicographers have recorded several meanings for this word. Also, in hadiths, different meanings for the meaning of "Makzoom" have been mentioned. In addition, this topic is also mentioned in the Old Testament. Examining word sources, interpretations, Persian and Latin translations and analyzing them, mentioning traditions and analyzing them, and finally comparing the topic in the Qur'an and the Testaments in order to provide a more precise meaning, is the process of the present research. The results show that some preferred meanings do not have lexical or narrative prefixes.

Abstract "Ṣ-D-Q", one of the oldest triconsonantal roots in Semitic languages, is used 155 times in the Holy Qur'an. The words "Ṣadaqah" and "Ṣaduqah" are derivatives of the above-mentioned root. While the former is a familiar word in Islamic culture, used 13 times in Qur'anic verses, the latter is a hapax legomenon in the Holy Qur'an which means bride-wealth. Taking etymological approach, this research aims for the first time to discover the oldest meaning of those two Qur'anic words within the framework of comparative study of Semitic languages. Moreover, this research aims to identify the semantic components of those Qur'anic words. According to etymological data, this study proves that the main semantic components of Qur'anic words "Ṣadaqah" and "Ṣaduqah" are justice and right. Thus, the present article shows that, contrary to the common perception, the word "Ṣidq" alongside "Qisṭ" and "ˁadl" is among the units constituting the semantic field of justice in the Holy Qur'an.

Abstract With the aim of deeper analysis of the implied meanings of this sura, the present study deals with its descriptive-analytical analysis from the perspective of Roland Barthes's five-code (hermeneutic or enigmatic codes, proactive or action codes, semantic or implicit codes, symbolic or confrontational codes, and cultural or referential codes) approach. This approach focuses on analyzing the linguistic and symbolic elements of the text to discover its implicit meanings. Barthes based this theory on the normality of the symbolic structure of the text, which is the main factor of meaning creation. The result of the research shows that the hermeneutic coders introduce the main mystery after the opening oath of the Surah in order to focus on the main issue, which is the achievement of human success in internal and external wars depending on the correct mechanism, such as the selection of people, tools and the right time. slow Action ciphers with the highest appearance in the text of the Surah tell an action-creating and epic atmosphere following the reflection of the sub-narratives of the external war with the enemy and the internal war with the self. Symbolic ciphers represent the confrontation of ungrateful people against God.