| تعداد نشریات | 63 |
| تعداد شمارهها | 2,281 |
| تعداد مقالات | 18,814 |
| تعداد مشاهده مقاله | 59,241,060 |
| تعداد دریافت فایل اصل مقاله | 30,294,176 |
The aims and components of educational blame emphasizing Allameh Tabatabai’s viewpoints in Tafsir Al-Mizan | ||
| پژوهشنامه معارف قرآنی | ||
| مقاله 7، دوره 15، شماره 56، فروردین 1403، صفحه 139-172 اصل مقاله (1.15 M) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22054/rjqk.2024.77492.2921 | ||
| نویسندگان | ||
| Fatemeh Vojdani* 1؛ Alireza Golmohamdpour Lori2 | ||
| 1Associate Professor, Department of Islamic Thought, Shahid Beheshti University, Tehran, Iran | ||
| 2Master of Islamic Education, Shahid Beheshti University, Tehran, Iran | ||
| چکیده | ||
| In the Holy Quran, God addresses sinners in various ways and speaks to them through clarification of sins, admonition, prohibition, warning, and so on. It seems that sometimes God has reproached sinners: "O you who have believed, why you say what you do not do?" (Quran, 61:2) and "Why do you not spend in the way of Allah while to Allah belongs the heritage of the heavens and the earth?" (Quran, 57:10). Reproach is a communicative behavior, a speech-action, and a type of purposeful and active performance; when it is done correctly, can have positive individual and social effects. However, when it is unethical and irrational, it will leave destructive effects. Despite its importance, reproach has been neglected in research works and has not been addressed as an educational method in educational books. Some individuals have even focused on the negative aspects of reproach. Therefore, reproach as an educational method is almost unknown. The present study aims to extract the cognitive, emotional, and behavioral components of reproach and its goals in the Holy Quran based on the interpretation of al-Mīzān. Literature Review Some researchers have examined the reproachs of Imam Ali (AS) in Nahj al-Balagha. For example, Hashemizadeh and Fahimi Tabar (1393) have studied reproach in Nahj al-Balagha only regarding the people of Kufa. Kiani and Zare (1394) have focused on reproach in Nahj al-Balagha solely from a literary style perspective. Hassani Satehi (1395) has examined reproach only in the hadith of Imam Ali (AS) and found that it has been done in two forms: verbal and behavioral. Naseri Esfandagheh et al. (1401) have analyzed the meanings and examples of reproach in letters 17, 39, and 41 of Nahj al-Balagha. The mentioned researchers have not examined reproach in the Holy Quran nor analyzed its components. Tussoulis and Abdulhaidar (2012) have studied the Sufi (malamatiyya) method of reproach. Researchers who have focused on examining reproach in the Holy Quran have not specifically examined the components and objectives of reproach, especially from an educational perspective. For example, Sharifi Isfahani (1381) examined the apparent contradiction in God's reproachful addresses to Prophet Muhammad (PBUH) in relation to his impeccability and demonstrated that there is no contradiction between the two. Barati (1389) analyzed God's reproachful addresses to Prophet Muhammad (PBUH) and found that the existence of such reproachful verses is itself strong evidence that the Quran is the word of God. Karbalaei Pazooki and Taheri (1394) investigated the apparent contradiction between verses praising and condemning humans in the Quran and concluded that instances where God reproaches humans are related to situations where they have misused their instincts and talents. On the other hand, both positive and negative instincts and qualities of humans are necessary for their growth, and there is no contradiction between verses praising and reproaching humans. Bint Alameen et al. (2018) discussed reproach based on the Quran; however, this study pertains to reproach from humans towards other humans. The present study aims to examine the reproach of wrongdoers by God, provide a more detailed analysis of reproach, and analyze its components. Methodology The research method employed was descriptive-analytical of Tafsir al-Mīzān. To identify and collect relevant verses, keywords such as "Malāmah," "ʻItāb," "Dhamm," "Shimātah," "Tawbīkh," and "Tathrīb" were searched in the Quran and its interpretations. Additionally, other verses that seemed to contain reproachful content based on the Tafsir al-Mīzān were identified. A total of 81 verses were extracted and organized into 44 analytical units. The data was then coded, categorized, and organized, and the cognitive, emotional, and behavioral components of reproach, as well as the objectives of God (through reproach), were obtained through analytical study of the Quran based on the Tafsir al-Mīzān. Results According to al-Mīzān, in the Holy Quran, when reproaching a wrongdoer, God creates cognitions and emotions in the wrongdoer through words and actions, leading to their remorse for the mistake and encouraging them to repent and reform themselves. Therefore, we find cognitive, emotional, and behavioral components in reproach. Based on the findings, the cognitive component of reproach includes recognition of: humans, divine attributes, divine blessings, divine traditions, the Quran, the Holy Prophet (PBUH), virtues and vices, and strategies for reforming wrongdoers. Additionally, the emotional components of reproach include: shame towards God, shame towards oneself, feeling of sin, feeling of disgrace, and feeling of remorse. How exactly does God reproach sinners? Based on the findings, the behavioral components of educational reproach in the Holy Quran are as follows: questioning, gratitude, labeling, belittling, presenting arguments, inciting and drawing attention to speech, expressing disgust and aversion, giving examples, making comparisons, emphatic and decisive repetition, and explanation. Furthermore, the objectives of reproach (including: reforming thinking patterns, strengthening faith in God, attention to the resurrection, strengthening faith in the Prophet Muhammad (PBUH), respect and obedience to him, understanding the ugliness of one's mistakes, feeling regret and deciding to repent, performing obligations and avoiding prohibitions and mistakes) and the ultimate goal (guidance and true happiness of human beings) were obtained. Conclusion Based on the findings, the reproach in the Holy Quran carried out by God is a speech-action in which God creates or reminds a set of cognitions in the wrongdoer and incites feelings in them that lead to remorse for the wrongdoing and ultimately urge them to reform. In order to guide wrongdoers back on the right path, God deals with them both very seriously and very compassionately. He reminds them of how despite their faults and wrongdoings, they have been and is still under the mercy and grace of God. This intelligent behavior causes the sinner to feel regretful for what they have done, but not to lose hope entirely. On the other hand, the findings show that God's educational reproach is not only emotional but also has a cognitive aspect. During reproach, God creates deep cognitions in the wrongdoer and tries to correct their cognitive errors. He does not want to simply make them feel guilty, but rather wants them to fully understand the situation and consciously decide to abandon the wrongdoing. | ||
| کلیدواژهها | ||
| Reproach؛ Holy Quran؛ Tafsir al-Mīzān؛ Allamah Ṭabāṭabāʼī؛ Education. | ||
| مراجع | ||
|
The Holy Quran. Translated by Ali Quli Qarai. Al-Amidi, A. (1989). Ghurar al-hikam wa durar al-kalim. Qum: Dar alKutub al-Islami. Ali ibn Abu Talib (2020). Nahj al-Balaghe. Al-Sharif al-Radi (Ed.). Tehran: Elmi-farhangi. Bagheri Noaparast, Kh. (2005). Revisiting Islamic Education (vol 1). Tihran: Madrese. Barati, Z. (2010). The study of God's warnings to the prophet (PBUH) in Qoran. Master's Thesis in Hadith and quran sciences. The Islamic sience and thology's college, Payame Noor University. Binti Alimin, N. S.; Binti Awang, S. R.; Ahmad, T.; Safar, J.; Nain, SH. (2018). Trustworthiness: The Core of Leadership in Islam. SHS Web of Conferences 56, 03002, ICLM 2018. Davoudi, M.; Hosseini zadeh, S. A. (2010). Educational Conduct of the Prophet and His Household. Qum: Research Institute of hawzah and University. Delshad Tehrani, M. (2006). Mah Mehrparvar, Tarbiat Dar Nahj alBalagha. Tihran: Darya. Duff, R. A. (1986). Trials and punishments. Cambridge University Press. Ekman, P. (1992). An argument for basic emotions. Cognition and Emotion, 6 (3-4), 169–200. Elshout, M., Nelissen, R. M. A., & van Beest, I. (2017). Conceptualizing humiliation. Cognition and Emotion, 31 (8), 1581-1594. Fricker, M. (2016). What’s the point of reproach? A paradigm-based explanation. Nous, 50 (1), 165–183. Hasany Satehi, M. (2016). Components of the reproach on traditions with an emphasis on the traditions of Alevi. Master's Thesis, Science of Hadith (Nahj al-balaghe). Hashemizadeh, F.; Fahimi Tabar, H. R. (2015). Exploring Reasons of Diversity in Imam Ali’s Words about People of Kufa. Pazhuheshname-Ye Alavi (Imam Ali’s Studies), 5 (2), 119-138. Hieronymi, P. (2004). The force and fairness of reproach. Philosophical Perspectives. 18:115–148. Hofmann, S. G.( 2016). Emotion in therapy from science. New York: The Guilford press. Hosein Zadeh, A.; Hajar Ghasemi Gavarti, H. (2016). Determination of the Most Important Training Methods of the Emotional Trauma Using the The Goals and Components of Educational …; Vojdani & Golmohamdpour Lori | 171 Holy Qur’an and Imams’ Hadith. Quranic Knowledge Research, 6(22), 55-79. Hosseini zadeh, S. A. (2021). Educational methods in Quran, Vol 4. Qum: Research Institute of hawzah and University. Hosseini zadeh, S. A.; Mashayekhi, Sh. (2014). Educational methods in Quran, Vol 2. Qum: Research Institute of hawzah and University. Izard, C. E. (1992). Basic emotions, relations among emotions, and emotion-cognition relations. Psychological Review, 99, 561–565. Karbalaei Pazoki, A.; Taheri, S.S. (2015). Praising and Reproaching Man in the Holy Qur'an and its Exegeses. Seraje Monir, 6(20), 29-56. Kaufman, G, (1989). The Psychology of Shame. New York: Springer. Kiani, H.; Zare, M. (2015). Literary Stylistics of Imam Ali’s Remonstrations in Nahj Al-Balaghah. Pazhuheshname-Ye Alavi (Imam Ali’s Studies), 6 (1), 103-122. Lane, R. E. (2000). Moral Reproach and Causal Explanation. Journal of Applied Philosophy. 17( 1): 45-58. Makarem Shirazi, N. (1992). Tafsir Nemooneh. Tihran: Dar ul Kutub alislamiya. Motahhari , M. (2007). Majmua Asar. Tihran: Sadra. Mostafavi, H. (1989). Al-Tahqiq Fi Al-Kalimat Al-Quran Al-Karim. Tihran: Ministry of Culture and Islamic Guidance. Naseri Esfandegheh, R.; Kamiab, H.; Kahnooji, M. (2022). Analysis of the meanings and applications of reproach in the case study of letters (17, 39 and 41) of Nahj al-Balagheh in accordance with the moral teaching methods. The Journal of Revelation Ethics, 11(4), 63-95. Pasandideh, A. (2004). A study on the culture of modesty. Qum: Dar alHadith. Pickard, H. (2013). Irrational Reproach. Analysis. 2013 October, 1; 73 (4). Qaemi Moqadam, M. R. (2012). Educational methods in Quran, Vol 1. Qum: Research Institute of hawzah and University. Qara'ati, M. (2004). Tafsir Noor. Tihran: Lessons from the Holy Qur'an Culture Center. Raghib Isfahani, H. (1991). Mufradat alfaz al Qur'an. S. A. Dawudi (Ed.). Dimashq: Dar Al-Qalam. Salarifar, M. R., Shojaei, M.S; Mosavi Asl, S.m.; dolatkhah, M. (2008). Mental Health in the Light of Islamic Resources. Qum: Research Institute of Hawzah and University. Scanlon, T. (2008). Moral Dimensions. Harvard University Press; 172 | A Research Journal on Qur’anic Knowledge | Vol. 15 | No.56 | Spring 2024 Cambridge, Mass Sharifi Esfahani, M. (2003). A Look at God’s Reproachful Addresses to Prophet Qf Hlam. Maqalat wa Barrasiha, 35 (72), 99-115. SHiota. M. N.; Kalat, J. w. (2007). Emotion. Australia: Thomson Wadsworth. Simion, M. (2021). Reproach as performance. Synthese, 199: 7595–7614. Sliwa, P. (2021). Reverse-engineering reproach. Philosophical Perspectives. Smith, A. M. (2013). Moral reproach and moral protest. Coates and Tognazzini, 27–48. Tabatabai, M. H. (1995). Tafsir Al-mizan. Translated by S. M. B. Mousavi Hamadani. Qum: Daftar Intisharat Islami Jamiʻah modaresin aw ah ʻIlmiyah. Tehrani, M. (2016). Divine Ethics, vol1: An Introduction to Ethics. Tihran: Islamic Culture and Thought Research Institute Publishing. Toussulis, Y.; Abdul Hayy Darr, R. (2012). Sufism and the Way of Reproach: Hidden Sources of a Sacred Psychology. Quest Books. Vaezi, A. (2002). Al-Mizan wa Purseshha-ye Now. Marzbani wahi wa Kherad. Qum: Bustani Kitab. Walker, J., & Knauer, V. (2011). Humiliation, self-esteem, and violence. Journal of Forensic Psychiatry and Psychology, 22: 724– 741. Zeelenberg, M., Van Dijk, W., Manstead, A. S. R.; Vander Pligt, J. (2000). On bad decisions and disconWmed expectancies: The psychology of regret and disappointment. Cognition & Emotion, 14, 221-230 | ||
|
آمار تعداد مشاهده مقاله: 489 تعداد دریافت فایل اصل مقاله: 422 |
||