درخت حوزه‌های تخصصی

Examining the meaning of the words in the Qur'an plays a significant and special role in understanding the purpose of God and the precise application of divine commands. Semantics of the Qur'an is a methodical interpretation of the subject that, if based on the principles of the Qur'an, is able to present the meaning of words to mankind in the form of a divine worldview and explain it. Also the theory of semantic domain is very helpful in studying the semantic structure of words of any language and explaining the semantic limits of its lexical elements, because every word adopts a part of its meaning from other words of the same domain. The word "Sawwal" is one of the words that are used 4 times in the Quran. Examining words that have a low frequency in Quranic use will be able to be accurately understood only through semantic methods. One of these methods is constructive semantics, which will help to solve the problem of semantic analysis through the examination of lexical co-occurrence and substitution. Study the verses through constructivist semantics has made a great contribution to understand the divine meaning and purpose of the use of words, and it has been considered as an effective method in religious research. Examining the companionship and succession of the intended words in the Qur'an reveals the semantic areas related to the words and specifies the way of communication with each of the areas. The current research has discussed and investigated the word "Sawwal" with the aim of semantics in the semantic fields on the axes of companionship and succession. Semantic fields mean a set of words that have common semantic components. Therefore, in order to distinguish this type of words (having common semantic components) have been used the axes of companionship - verbal chain that are placed together - and succession - the connection of linguistic elements in the verbal chain with non-existent elements in that chain that can be placed Instead of any of the existing elements. Using the method of description and analysis, the present research has analyzed the word "Sawwal" in the Qur'an. The word "Sawwal" which in the dictionary analysis means seducing and adorning, has commonalities with many semantic fields. This word is used in the Qur'an to warn the audience and warns the believers about the possibility of falling into the trap of adorning. This word has been used in four verses, from "Tafʻīl" pattern which emphasizes plurality and gradualness, and it is in conjunction with the words "al-Shayṭān" and "Nafs". Therefore, in order to analyze the semantic fields involved with the word "Sawwal", investigated its substitutes, which include the words "Zayyin", "Iḍlāl", "Ighwā", "Nazgh" and "Vasvasah", and at the end, as result It was found that function of "al-Shayṭān" for "Taswīl" is to make religious affairs seem unimportant, which makes people dare to commit sins and ugly deeds. But "Nafs" is tool of "al-Shayṭān" for "Taswīl". The word "Zayyin" with the highest frequency in the relationship of succession with "Sawwal" emphasizes this fact that Satan adorns sin in the eyes of human. The word "Iḍlāl", like the word "Taswīl", uses the existential container of "Nafs" in the direction of deviating from guidance. "Nazgh" is the reason for strengthening the motivation of man to commit evil deeds, and "Waswasah" is the reason for his internal boiling in the process of "Taswīl". "Ighwāʼ" also, in the role of succession, intensifies the adorning which causes believable move toward sins. Therefore, the meaning that can be inferred from the interpretations and lexicographers of the word "S W L" is found in concepts such as "Adorning" and "Decorating", "Facilitating" and "Making easy", "Pretending" and "Making good". In Qur'anic research with the constructivist style, after examining the vocabulary and understanding the relationship between them and considering the lexical context, the overall structure and relationship between the words can be obtained. In the end, this method has been implemented in the figure (1) and has shown the way of semantic communication. The use of meaning in the recognition of words such as "Sawwal" can be effective in his attitude and lifestyle. For example, the role of the "Devil" and the "Nafs" in man's interpretation can be effective on self-control and change in his behavior. This is despite the fact that the understanding of this intellectual system could not be fully realized without a semantic view.

The story of Adam has been a site of debate among religious scholars for various reasons. In this context, examining how commentators engage with the text and articulating their logic of understanding play a significant role in acknowledging the evolution of thought in interpretation. A cognitive triptych by Ayatollah Javadi Amoli regarding the understanding of "The world, human beings, and knowledge" in relation to verses 30-34 can guide us towards this important discourse. The tripartite focus of understanding logic in this story centers on anthropology and defining the characteristics of the perfect human in his relationship with God as the Creator of the Caliphate, and with angels acting as the disciples of the Caliph. From this perspective, the faculty of knowledge of names, which is the source of Caliphate, is endowed in all humans, and the will is the factor that fosters human dignity or conceals it, leading to a fall into bestiality and wickedness. This scene, from a cosmological viewpoint, is transcendent in time and free from the possibility of error, contrasting with the material world as the place of the human elemental body and the origin of its evolutionary movement. In the epistemological dimension, the commentator believes in the existence of levels of knowledge based on the nature of the objects of knowledge across longitudinal realms. Accordingly, the realm of proclamation exists in the intellectual realm and the rights of humans within the status of the self-sufficient being and the realm of the soul. From his perspective, the story of Adam is a case of an external personal matter and informs of a divine and continuous tradition in creating a Caliph on Earth. His departure from the theory of corporeal creation and spiritual permanence in explaining the realms of the soul is also noteworthy in this narrative. The commentator’s statements show the influence of the content of Shia narratives, alongside a prominent application of mystical and philosophical teachings and assumptions

Organizational communication is an important and pervasive topic that significantly impacts the resolution of internal conflicts and issues external to the organization. Communication connects the organization in such a way that without it, understanding, coordination, and collaboration within organizations become impossible. Since the foundations and principles of organizational communication in a religious society differ from those in a non-religious society, the present study aims to answer the questions of what constitutes the basis of a right-centered approach and how it plays a role in designing the principles of organizational communication from the perspective of the Quran, using a descriptive-analytical method. Various foundations and principles can be derived for organizational communications; however, this research is dedicated to the basis of a right-centered approach as one of the most fundamental bases. The findings indicated that the components making up the foundation of a right-centered approach include: The truth of God, the truth of religion, the truth of the impeccable Imams, the truth of angels, and the truth of the resurrection. These components guide individuals to adhere to the principles of truthfulness, truth-hearing, and truth-seeking. 

The significance of revelation and God's communication with divine prophets has long been a focus of Islamic researchers. However, what holds substantial importance in this context is the role and position of the spirit in the process of Quranic revelation. The present study aims to analyze the verses and traditions through a descriptive-analytical method and an ijtihadi approach, considering previous research, to decode the true essence of the spirit in Quranic culture. Based on the analyses conducted, the "Spirit (Rūḥ)" is a creation that transcends angels, possessing a high and exalted rank, which God has attributed to Himself as a mark of honor and to express His greatness. Furthermore, the primary objective of this paper is to explore the role of the spirit in the process of revelation. According to the reasons and arguments derived from the verses and traditions, in direct revelation, the beginning and end of the process of transferring revelation to the heart of the prophet is carried out by the spirit (Waḥyan). In God's communication with humanity through the intermediary of the messenger, the spirit initially receives the content from the Lord, and Gabriel transmits it from the spirit (Yursilu Rasūlan) to the heart of the Prophet Muhammad (PBUH). It is also possible that there are other intermediaries in the process of transferring revelation from the spirit to Gabriel.