@article { author = {Ahmadvand, Abbas}, title = {Narratives of the Murder of Mardawij-i Ziyari: A Historical Investigation}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {1-31}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {10.30465/afg.2022.7214}, abstract = {Mardawij ibn Ziyar (reign: 316-323 AH) was a famous Iranian general and the founder of the Ziyarid dynasty, who claimed his Gilani family descended from the Sassanid kings. It was in Gilan that Mardavij came to serve the Alawites of the region. He then became one of the allies of Asfar ibn Shiruya, the powerful ruler of Qazvin and Zanjan at that time, and played an important role in establishing Asfar’s authority over that region. However, as Asfar’s power declined, at the beginning of the fourth century Mardawij broke away from him and was able to use the conflict between Asfar and the not-so-powerful Samanid generals which eventually led to Asfar’s defeat, and the claim of his affiliation with the Sassanids as the basis of his legitimacy, to gradually dominate large areas in central and northern Iran from Rey to Qom, Karaj Abi Delf, Abhar, Hamedan and, finally, Isfahan, his next capital. Mardawij's territory expanded to the point that even his troops captured Dinawar near the areas under the control of the Abbasid Caliphate in Iraq, thus effectively demonstrating their military power to the Caliphate. What distinguishes Mardawij from other founders of the Iranian dynasties of the third and fourth centuries, is his great attention to the revival of the customs of the Sassanid court, which was followed by his policy and propaganda in the lineage of the Sassanids. By doing so, Mardawij tried to introduce himself as a successor to the Sassanids and gradually oust other rival local rulers. But at the same time, the Buyids gradually sought to expand their authority in parts of Khuzestan and Fars, and appeared as a growing threat to Mardawij. Ali ibn Buya’s territory which had previously served Mardawij as the governor of Karaj Abi Delf, was constantly expanding, and Mardawij feared that an alliance between him and the Abbasid Caliphate in Baghdad would be formed against him at any moment. In the midst of this, while Mardawij was thinking of simultaneously conquering the Buyid dynasty and the Abbasid Caliphate, he was killed suddenly and suspiciously in Isfahan. An examination of earlier sources as well as more recent research shows that Mardawij’s murder occurred due to his anger at his Turkish slaves and by them. However, considering the historical context of this incident and analyzing the neglected angles of it can lead us to the main commanders and motivators behind Mardawij’s murder, providing a more accurate and complete picture of this incident. The present study, by analyzing the role of the Abbasid Caliphate, the Buyid dynasty, the Turkish slaves and, of course, Mardawij’s ill temper and anger towards his Turkish slaves, has concluded that despite the fact that Turkish slaves were the perpetrators of Mardawij’s murder and his harshness provided the necessary motive for this incident, the turbulent relationships between the Abbasid Caliphate and the Buyids and Mardawij show that Mardawij’s murder was in the best interest of the Caliphate of Baghdad and the Buyids, and that they were the ones who benefited most from the removal of Mardawij and, in fact, escaped the danger of his imminent attack. It can even be claimed that the Buyids benefited more from Mardawij’s murder and also had a greater chance of inciting the Turkish slaves and creating discontent among them. The presence of Hassan ibn Buya, Ali’s brother, as a hostage with Mardawij in Isfahan also paves the way for the Buyids’ connection and more direct contact with those who were dissatisfied with Mardawij and their possible enticement. In addition, Mardawij and Ali ibn Buya must have been suspicious of each other from the beginning of the Buyids rise to power, and Mardawij must have been constantly concerned about the development of the Buyids authority. The concerns and suspicions of the Buyids’ side after the murder of Mardawij are also reflected somehow in the historical sources written in their time, and that is why in the majority of reports on the murder of Mardawij, historians aligned with the Buyids were more interested in stressing the role of Mardawij’s harshness and the reaction of dissatisfied slaves in this incident, rather than the other factors and elements.}, keywords = {Mardawij (Mardaviz) Ziyari,the Ziyarids,the Buyids,Abbasid Caliphate,Isfahan}, title_ar = {دراسة مقتل مرداویج الزیاری من خلال الروایات}, abstract_ar = {          مرداويج بن زیار بن وردانشاه الزياريّ قائدٌ إيرانيٌّ استطاع في مطلع القرن الرابع الهجريّ أن يحتلّ مناطق واسعةً من سواحل بحر قزوين ومناطق الجبال وجنوبيّ إيران؛ وكان يستعدّ لشنّ حملةٍ على أرّجان (بهبهان الحاليّة) للقضاء على عليّ البويهيّ، وحملةٍ على بغداد عاصمة الخلافة العباسيّة بهدف استقلال إيران سياسيًّا. لكنّه قُتل قبل أشهرٍ من تنفيذ مخطّطهِ بطريقةٍ مشبوهة بأيدي غلمانه الأتراك. تحاول هذه المقالة مستخدمةً منهجيّة السياق التاريخيّ، من خلال جمع المعلومات التاريخيّة، والتدقيق فيها وتحليلها للتوصل إلى معرفة زوايا هذه الحلقة المفرغة المتعلّقة بمقتل هذا القائد الإيرانيّ الذي كان يسعى إلى استقلال إيران، لكشف الدور الحقيقي للمحرّضين على الاغتيال. تدلّ نتائج التحقيق التي تمّ التوصّل إليها من خلال دراسة المصادر والمراجع التاريخيّة، وبالأسلوب الميدانيّ، أنّ مرداويج أظهر مبكّرًا وبشكل واضح عداءً صريحًا لعليّ البويهيّ، وفكّر في الإيقاع بهذا القائد المتمرّد؛ وفي نهاية المطاف، وقع مرداويج ضحيّةً لطموحات البويهيين.}, keywords_ar = {مرداويج الزياري,الزياريّون,البويهيون,الخلافة العباسيّة,إصفهان}, url = {https://afagh.ihcs.ac.ir/article_7214.html}, eprint = {https://afagh.ihcs.ac.ir/article_7214_6b56090892a006e15b4c251218b0b52d.pdf} } @article { author = {Khaki, Iman and Mojibi, Touraj and Memarzadeh Tehran, Gholamreza}, title = {Designing a Knowledge Commercialization Model with an Emphasis on Islamic Values in Higher Education Centers}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {33-82}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {10.30465/afg.2022.7295}, abstract = {Knowledge is the foundation of development and social welfare of countries and the foundation of development and wealth. On the other hand, the commercialization of knowledge is one of the strategic goals and necessities of the higher education system. Now the questions are: Why have these outputs not led to real and economic development? And why do economic problems and unemployment continue to dominate in the country? Therefore, it seems that despite the production of knowledge, there is no art of applying knowledge in our country. The research gap that exists specifically regarding knowledge commercialization in the country mainly concerns the commercialization of knowledge in a localized way and compatible with the academic culture, which was attempted to be explored in this study. Islamic values ​​are among the key concepts in designing a model of knowledge commercialization, which is very important to be considered in Islamic countries, including Iran. Therefore, the main purpose of this study was to design a systematic and strategic model of knowledge commercialization in higher education centers with an emphasis on Islamic values. The present study is applied in terms of purpose and a descriptive survey research in terms of method. This is a combination of qualitative and quantitative methods adopting a content analysis strategy with the theme network approach from December 2020 to September 2021 in Tehran. To conduct the research, first by studying the records of previous research, a relatively comprehensive knowledge about commercialization was obtained and based on this, a preliminary framework was provided. This framework was then completed by the Delphi method and finalized by evaluation through survey modeling. The general direction of the research was as follows: In the first stage, different texts were studied and a comparative study was done and the table of reading texts was identified. In the second stage, an interview was conducted with a panel of experts to extract the component and index. In the third stage, open, axial and selective codings were performed; and in the last stage, model validation and testing were performed. Thus, in this study, first, using the content analysis method and its implementation in MAXQDA 2020 software and performing open and axial coding, the components were identified and summarized, and then the final framework was formed using selective coding. The statistical population of the study included academic experts with related specialties, from which 9 people were included in the qualitative section through purposive sampling. Sampling and data collection in this section continued until theoretical saturation was reached. In this study, data were repeated after interviews with 9 people, but several additional interviews were conducted to ensure information saturation. An online questionnaire was sent to selected professors to collect data. Qualitative data analysis was performed using contextual analysis in three stages of open, axial and selective coding, and finally the indicators of the knowledge commercialization system model were identified and the initial commercialization model was designed. Then, using structural equation modeling, the relationships between the components of the model as well as the validation of the extracted model were determined. In order to check the validity of the model, 24 questionnaires were distributed among the statistical sample through random sampling method and with SmartPLS software in two modes of standard coefficient estimation and again in the significant mode of coefficients. Then, after performing the homogeneity test of the indicators, the questions of the variables that were not in the same field were removed and the model was performed again in two modes and presented in the form of a modified model. After this stage, all tests were performed based on the modified model. The model reliability test also showed that all Cronbach’s alpha coefficients are above 0.7 and the reliability was confirmed based on this test. Based on the data collected in this study, the knowledge commercialization process was first designed in 6 components of presenting research results, commercialization, exploitation, strategy adoption, research and development, and ideation; but finally, after the initial validation test and homogeneity test, a number of items due to having λ less than 0.7 were deleted. Deletion of these items led to the elimination of the component of presenting research results from the dimension of knowledge commercialization process, economic component from the dimension of environment, information component from the dimension of resources, and technology component from the dimension of organization. Finally, a model with 5 dimensions and 22 components was presented. Regarding the deleted components, it can be said that they do not cause much change in the content of the model, because, for example, the component of presenting research results overlap with commercialization, exploitation and transfer. At the end, in this study, the final model of knowledge commercialization with an emphasis on Islamic values ​​with 5 dimensions and 22 components was presented.}, keywords = {Human Resource Management,Higher Education Centers,Knowledge Commercialization,Islamic Values}, title_ar = {تصميم نموذج تسويق المعرفة مع التركيز على القيم الإسلامية في مراكز التعليم العالي}, abstract_ar = {المعرفة هي أساس التنمية والرفاهية الاجتماعية للدول، وتسويق المعرفة هو أحد الأهداف الاستراتيجية وضرورات نظام التعليم العالي. تعتبر القيم الإسلامية من المفاهيم الأساسية في تصميم نموذج تسويق المعرفة، وهو أمر مهم للغاية يجب الانتباه إليه في الدول الإسلامية، بما في ذلك إيران. ينتمي البحث الحالي من حيث نوع الهدف إلى الفئة التطبيقية ومن حيث المنهج إلى فئة البحوث الوصفية الاستقصائية وتم إجراؤه على شكل تركيب من الأساليب النوعية والكمية مع استراتيجية تحليل المحتوى ونهج الشبكة المواضيعية. يتمثل الهدف الرئيس في تصميم نموذج منهجي واستراتيجي لتسويق المعرفة في مراكز التعليم العالي. تتضمن بيانات هذا البحث الوثائق الواردة من البحث بالكلمات المفتاحية في ملف تعريف Scopus وإجراء المقابلات. في هذا البحث أولاً، تم باستخدام طريقة تحليل المحتوى وتطبيقه في برنامج 2020MAXQDA وتنفيذ الترميز المفتوح والمحوري، تحديد المكونات وتلخيصها، ثم تم تشكيل الإطار النهائي باستخدام الترميز الانتقائي. يتمثل المجتمع الإحصائي لهذه الدراسة في الخبراء الجامعيين بتخصصات ذات الصلة، في الجزء النوعي منها تم تضمين 9 أفراد في الدراسة من خلال العينات الهادفة. بعد ذلك، للتحقق من صحة النموذج، تم توزيع 24 استبياناً على العينة الإحصائية بطريقة أخذ العينات العشوائية وتحليلها بواسطة برنامج SmartPLS. تُظهر النتائج أنه تم تحديد ناتج تحليل المحتوى المكون من 26 مكوناً في 5 أبعاد (عملية تسويق المعرفة، والفوائد، والبيئة، والموارد، والتنظيم)، كما يُظهر ناتج تحليل العوامل المؤكدة انخفاض صلاحية 27 مؤشراً من أصل 75 مؤشراً. . حصلت المؤشرات الـ 48 النهائية على الدرجات اللازمة في اختبارات الصلاحية والموثوقية المتبقية وتم تقديم النموذج النهائي بخمسة أبعاد و 22 مكوناً.}, keywords_ar = {إدارة الموارد البشرية,مراكز التعليم العالي,تسويق المعرفة,القيم الإسلامية}, url = {https://afagh.ihcs.ac.ir/article_7295.html}, eprint = {https://afagh.ihcs.ac.ir/article_7295_9a3904c6d7392ae07e577fa6e46b2cc3.pdf} } @article { author = {Khani Moghaddam, Mahyar}, title = {An Analysis of the Characteristics of Seyyed Morteza Askari’s Method in Proving the Non-Distortion of the Quran}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {83-112}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {10.30465/afg.2022.7467}, abstract = {One of the solid and sound Islamic principles is the Holy Quran and the main focus of the present study is on one of the most important issues and challenges related to the validity and authenticity of the Holy Quran. Distortion of the Holy Quran is one of the suspicions raised by opponents and skeptics from inside and outside the Islamic Ummah, relying on some historical reports or narrations attributed to the Ahl al-Bayt (PBUH) and the words of the companions and followers of the Holy Prophet of Islam. Therefore, achieving a complete and accurate process and method for responding to related doubts and proving that the Holy Quran has not been distorted is one of the issues that deserves and demands research. Muslim scholars, especially Imami scholars throughout history, by writing valuable works, have provided numerous answers and analyses in this regard. Allameh Seyyed Morteza Askari is one of the contemporary thinkers whose scientific works have been welcomed by scholars and free-thinking Shiite and Sunni youths, due to their mastery of earlier historical sources and the strength of analysis of the evolution of events and the high quality of the presented arguments. The purpose of the present study is to analyze the content of the book “The Holy Quran and the Traditions of the Teachers” (three volumes), in order to extract the methodological features of Allama Seyyed Morteza Askari in proving the non-distortion of the Holy Quran and to suggest their use in answering other related doubts. Therefore, the basic materials and data of the present study were collected through a library research and, using a descriptive-analytical method, while organizing the content of the research issue, an explanation was attempted. Aside from the general characteristics of Allameh Askari’s research method in responding to doubts, including “identifying the main doubts”, “using relevant sources along with the main sources under discussion” and “examining the evolution of narrations to express the weakness of the document and text”, the three factors of “proper use of the theory of expressive revelation”, “evolution of the meaning of Islamic terms” and “study of socio-historical conditions at the time of events” can be cited as his innovations in response to this doubt. There are several points that distinguish Allameh’s method from the works of other scholars: 1) By recognizing co-occurring suspicions and avoiding dealing with marginal, repetitive, or overlapping suspicions, he did not become passive in the adversary’s process of engaging in attention to multiple suspicions; 2) He gathered the strongest reasons for suspicion (from various sources) so that the answer would be comprehensive and restrictive; 3) He increased the scope and depth of his analysis by considering the principle of changing perceptions of issues over the course of history and appending the historical ecosystem of events. Based on the research findings, Allameh Askari’s refusal to resort to the common methods in criticizing doubts and his attempt to provide a complete answer to the doubts regarding the distortion of the Quran have improved the characteristics of his method in responding to related doubts and have made it a model for other authors and researchers. The results of the present study can be summarized in the following points: 1) The differences between this method and other related works can lead the mind of any respondent to doubts to the idea that in the face of doubts there should be no useless and passive focus, which reduces the feeling of having multiple doubts and the difficulty of answering them all. Recognizing the different types of suspicions and forming a coherent list or tree for them to respond thoroughly and with priority is a great achievement. 2) The ability of the respondent to suspicion is not simply in responding to the reason for the suspicion; he should also try to enumerate the stronger reasons given by other critics and skeptics and, through answering them, provide a comprehensive and obstructive answer with scientific mastery and the richness of his logical and systematic reasons. 3) In understanding the text, one should pay attention to the hypertext view and reflect on all the factors that have caused the emergence and spread of the text, to study and understand the subject. The natural process of change in the historical ecosystem causes the evolution of narrations, names, terms, etc., and if a person bases his analysis of doubts on a modern perception of time and undue prejudice against contemporary attitudes, he will fail to provide an accurate and complete answer. 4) The narrations of the Ahl al-Bayt (PBUH) are among the most prominent sources in proving the non-distortion of the Quran, and extracting theories such as “expressive revelation” from the guidelines of the Ahl al-Bayt (PBUH) will greatly enhance the scientific power of responding to doubts.}, keywords = {distortion,Holy Quran,Al-Quran al-Karim and al-Revayat al-Madresatain,Allameh Askari}, title_ar = {مؤشرات منهج السيد مرتضى العسكري في إثبات عدم تحريف القرآن}, abstract_ar = {هدفت هذه الدراسة إلى تحليل محتوى كتاب "القرآن الكريم وروایات المدرستين" (ثلاثة أجزاء) بالمنهج الوصفي _ التحليلي لاستخراج الخصائص المنهجية للعلامة العسكري لإثبات عدم تحريف القرآن ومقترحاته لاستخدامها للرد على الشبهات الأخرى. بناءً على نتائج البحث، وبغض النظر عن المؤشرات العامة لمنهج بحث العسكري في الرد على الشبهات، بما في ذلك "تحديد الشبهات الرئيسة"، و "استخدام المصادر ذات الصلة جنباً إلى جنب مع المصادر الرئيسة قيد المناقشة" و "فحص تطور الروايات للتعبير عن ضعف الإسناد والنص "، يمكن ذكر العوامل الثلاثة "الاستخدام السليم لنظرية الوحي البياني"و" تطور معنى المصطلحات الإسلامية "و" دراسة الظروف الاجتماعية والتاريخية في وقت الأحداث "على أنها ابتكاراته رداً على هذه الشبهات. وتميیز منهجه عن أعمال العلماء بعدة نقاط: 1. من خلال التعرف على الشبهات المتوازية وتجنب التعامل مع الشبهات الهامشية أو المتكررة أو المتداخلة، فإنه لم يكن منفعلاً تجاه الخصم للانخراط في الانتباه إلى الشبهات المتعددة. 2. جمع أقوى أسباب الشبهات (وإن كان من مصادر مختلفة) حتى تكون الردود شاملة وحاسمة. 3. بالنظر إلى مبدأ تغيير التصورات للقضايا والموضوعات في مجرى التاريخ وربط النظام البيئي التاريخي للأحداث، فقد زاد من نطاق وعمق تحليله.}, keywords_ar = {التحريف,القرآن,القرآن الكريم وروايات المدرستين,العلامة العسكري}, url = {https://afagh.ihcs.ac.ir/article_7467.html}, eprint = {https://afagh.ihcs.ac.ir/article_7467_cd78f65b69d89fcdbd5bb0d9dd4cd800.pdf} } @article { author = {Khanlari, Javad and Namdari, Ebrahim}, title = {Investigating the Emotional Context of Nahj al-Balaghah Based on John Austin’s Speech Act Theory: The Case Study of Letter 62}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {113-137}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {10.30465/afg.2022.7443}, abstract = {Speech act was introduced by Austin, one of the philosophers of the Oxford School, to demonstrate that the truth or falsity of many statements cannot be determined; rather, it is what such statements can do that matters. Austin believed that producing a speech act requires a speaker who produces utterances that are called locutionary acts and affect the addressee. This effect is what Austin called the illocutionary act, and speech act also refers to this effect, i.e., the illocutionary act.  The addressee’s reaction to illocutionary act is perlocutionary act. The aim of the present study was to investigate the emotional context of the speech acts in Nahj al-Balaghah to find out whether the speech act theory can be used for a better understanding of the Letter 62 of Imam Ali, and to see what place the emotional context has in the sayings of Imam Ali. Findings indicate that Nahj al-Balaghah tries to convey concepts to the audience through speech act, which is the same as the illocutionary act. In this article, using a descriptive-analytical method and relying on the science of semantics, an attempt has been made to specifically explore the speech acts and then to express the emotional context of the letter, and to examine the sentences used in Nahj al-Balaghah in the framework of the speech act theory from Austin’s point of view. Speech act was first introduced by Austin, one of the philosophers of the Oxford School, in his lectures in 1955 at Harvard University, and was published twenty years later. What he proposed as a speech act was essentially an opposing reaction to three principles that were usually held towards meaning among linguistics and logical semanticians. These three principles were: First, statements are the main type of sentences in language; second, the main function of language is to inform through sentences; and third, the truth or falsity of the meaning of an utterance can be determined. These three principles formed the basis of the attitude of the Vienna Circle philosophers in Austin’s time. Because texture plays an important role in constructing meaning, many attempts have been made to find a way to identify texture-related properties. Because context plays an important role in constructing meaning, many attempts have been made to find a way to identify context-related properties. It has long been accepted that the analyst must make choices in determining the characteristics of the context that are important for a particular example of interpersonal interaction. Context is the lowest level of the surrounding text that can have an important role in the meaning of propositions. Emotional context is also closely related to the synonymy component, because emotional context has an effective function in accurately understanding synonymous words, and the subtle and hidden differences of these words are revealed with the help of emotional context. The characteristic of Imam Ali’s words is that, while having the beauty of the words and the magic of the format, and employing all the rhetorical devices and artistic creations, they have deep content, wise meanings and concepts and sublime human intentions and goals. In this article, an attempt is made to examine Letter 62 of Nahj al-Balaghah, which is the precious words of Imam Ali (AS), in terms of its emotional context, and to understand its function in the letter. Receiving meaning is one of the important aspects of reading a text, and in this regard, linguistic issues can be of great help in understanding the meaning. The present study seeks to answer the following questions: A) Is the theory of speech act useful in studying Imam Ali’s letter? B) Can contextual analysis be a way to express emotional context and create more awareness of this context? C) Does the emotional context in Letter 62 of Imam Ali, who is the successor after the Prophet, seem great or not? Letter 62 of Nahj al-Balaghah includes emotional actions such as rebuke, encouragement, expression of regret, and sometimes sorrow and grief, which are created as a result of the emotional context of the letter, and have been used to impress the listener and force them to take action. Reflecting on the internal content of the speech act brings another message: that in Nahj al-Balaghah the emotional context speech act is used in the matter of religious government with the utmost subtlety, which confirms the compatibility of this type of speech act in religious and sacred texts. Based on such results, it can be added that the speech act theory is effective in the analysis of Nahj al-Balaghah letters and the emotional context is rooted in the meaning of the word and the situation used in it and has been used effectively in Letter 62 of Nahj al-Balaghah.}, keywords = {Speech Act,Context,Emotional Context,Nahj al-Balaghah}, title_ar = {دراسة السّياق العاطفي لنهج البلاغة بناءً على نظريّة تحلیل الخطاب من وجهة نظر جون أوستن (رسالة 62 أنموذجاً)}, abstract_ar = {ومن الثابت أنّه لا یمکن تحدید حقیقة العديد من الجمل الإخبارية أو زیفها ولكن ما يمكن أن تفعله مثل هذه الجمل کما اعتقد أوستن أنّ إصدار البيان يتطلب متحدثاً ينتج أجزاء من الكلام يُدعى الفعل التعبيري حیث يؤثر على المخاطب؛ هذا التأثير هو نفس الفعل غير التعبيري، أو تحلیل الخطاب الّذي يعود إلى نفس هذا التأثير ألا وهو الفعل غير التعبيري وردّ فعل المخاطب على الفعل غير التعبيري هو فعل ما بعد التعبیري. بلغة أخری، یعني استعمال الکلام لدی المخاطب سوف یجعله یتوسّع أو یضیّق ومن ثمّ یخضع لعاطفته وانفعاله خاصّة إذا کان الکلام حول الإنسانیة والحرّیّة والدیمقراطیة وأمثالها. الهدف من هذه الدراسة هو التحقيق في خطاب السياق العاطفي في نهج البلاغة لمعرفة ما إذا كانت نظرية تحلیل الخطاب استخدمت لفهم رسالة 62 لأمير المؤمنين (ع) فهماً أفضل؟ وما هو مكان السّياق العاطفي في أقوال سماحته؟ تشير النتائج إلى أنّ الإمام (ع) يحاول نقل المفاهيم إلى المخاطب من خلال تحلیل الخطاب الّذي یشبه الفعل غير التّعبيري في نهج البلاغة. کما أنّ السیاق العاطفي یهدف إلی إقناع المستمع ویجعله یبادر إلی التفكير في المضمون الدّاخلي للخطاب. في هذا المقال، جرت محاولة للتّعبير عن الخطاب تحديداً باستخدام المنهج الوصفي _ التحليلي والاعتماد على الدّلالات، ثم التّعبير عن السّياق العاطفي للرّسالة وفحص الجمل المستخدمة في نهج البلاغة في إطار النظرية المذكورة من وجهة نظر أوستن.}, keywords_ar = {تحلیل الخطاب,السّیاق,النّسيج العاطفي,نهج البلاغة}, url = {https://afagh.ihcs.ac.ir/article_7443.html}, eprint = {https://afagh.ihcs.ac.ir/article_7443_db30bd36ec16ef3dd7af763f66dfab4f.pdf} } @article { author = {Ashmasi, Wafaa and Abyat, Ati}, title = {The Semiotics of the Concept of Citizenship in Omani Literary Publications for Children: A Case Study of Murshid Magazine}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {139-177}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {10.30465/afg.2022.6802}, abstract = {Citizenship education does not require complicated policies and strategies; rather, it needs simplified educational methods that are appropriate for the children in the society, and among these methods is the use of the mechanism of stories directed at children and tailored to them, which are filled with humor, fun, and interest. Here, we realize the importance of children’s literature, one that provides a good environment for the growth and development of behaviors that increase the values ​​and concepts of citizenship and deepen a sense of identity in the child. Through our review of Omani child literature, we find various publications directed at them such as poetry, plays, short stories, folk tales, and comics. One of these publications is the children’s literary magazine Murshid, which we chose as a sample for our study in this research. We will discuss tracking the path and process of the semiotics of citizenship and the values embedded in it. Based on these data and through the analytical method, the researchers attempt to answer the following questions: Firstly, does the magazine’s content touch the goals of citizenship education? Secondly, do the literary treatments of the magazine’s chapters highlight the concepts of citizenship? Thirdly, to what extent has this perspective been implemented throughout the magazine? Accordingly, the researchers chose a random sample of 15 issues of Murshid magazine distributed over the five years of the magazine’s life, so that they dealt with three issues for each year, to analyze them and determine the educational dimensions of the concept of citizenship and its indicators. The results of this study indicate the reflection of elements of citizenship at different levels of cultural, historical, geographical, social, religious and artistic based on behaviors, positions and ideas that Murshid magazine has addressed in its various chapters. The results show that the realization of the dimension of cultural cognition is equal to the social dimension in the chapters of the magazine, as each of them has achieved 29% of the total other dimensions, while the dimension of conscience with 24% was in the second place. This shows the importance and the attention of the magazine to the development of conscientious attitudes, values, positive emotions, etc., among child readers. While the skill dimension came in third with 18% (which is not a small percentage), it is considered a good share compared to what other magazines provide for children in terms of skills, movement and activities under this axis.  Preparing the child to be the leader of tomorrow requires comprehensive development in all areas, especially the political, economic, scientific and social areas. Negligence in the optimal preparation of the child in recognizing the values ​​of citizenship and identity may lead the child in an unfavorable direction in his youth, and for this reason, attention should be paid to the aspects related to the formation of their initial and basic mentality, and this is highlighted by presenting scientific materials in accordance with their psychological characteristics at this stage. Literary materials such as stories, poems, plays and magazines are among the most important guides that can help in promoting the spirit of citizenship among children, especially as they are considered a written form of knowledge and this makes their impact more continuous and rooting for the ideas they contain. It should be pointed out that the elements of citizenship and its indicators, in addition to the importance of diversity, must be realistic, simple, appropriate, and directly related to the children’s environment, and hence vary between religious, cultural, geographical, environmental, linguistic, civil, historical, and technological indicators. Their simplification will make it easier for children to understand and memorize and, as a result, it will lead to their attachment to these stories and their continuous reading (Sharifa, 2015, Issue 11: 64). As a fertile stage, childhood requires attentive care. On the other hand, the impact of this stage – positive or negative – extends to all the following stages of development. Therefore, the present study attempted to shed lights on the semiotics of citizenship in the Omani children’s magazine Murshid, as an example, to identify its most prominent features and methods of processing and presenting these values to the child reader.}, keywords = {Semiotics,citizenship,values,Children’s Publications,Murshid Magazine,Oman}, title_ar = {سیمیاء المواطنة في مطبوعات الأطفال الأدبیّة العمانیة مجلة مرشد الأدبیّة للأطفال نموذجاً}, abstract_ar = {إن التربية على المواطنة لا تحتاج إلى سياسات واستراتيجيات ضخمة، بل تحتاج إلى أساليب تربوية مبسّطة وتتناسب مع الطفل، ومن هذه الأساليب استخدام القصص الموجّهة  ومن هنا نجد أن أدب الطفل مساحة خصبة لاستثمارها في تنمية السلوکيات التي تعزز قيم المواطنة ومفاهيمها، وترسخ الشعور بالهوية لدى الطفل.ومن خلال استعراضنا لأدب الطفل العماني، نجد مختلف المطبوعات الموجهة إليه، الشعرية، والمسرحية، والقصصية، والحکايات الشعبية، والقصص المصوّرة. فهناک مجلة مرشد للأطفال التي سیتناولها الباحثان  لتتبع سيمياء المواطنة وقيمها المضمّنة فيها.  وهذا البحث بصدد الإجابة علی الأسئلة التالیة: أولا: محتوى المجلة يلامس أهداف التربية على المواطنة؟ ثانیا : المعالجات الأدبية لأبواب المجلة أبرزت مفاهيم المواطنة؟ ثالثا:  وإلى أي مدى تحقق هذا التضمين؟ فالبحث جاء في نوعه بحثا تحليلا استند إلى المنهج النوعي بنسبة 98%، وهذا اقتضى الوقوف على عينة عشوائية من أعداد مجلة مرشد التي تعتبر مجتمعًا مقصودًا للدراسة. فإن الباحثین اختارا عينة عشوائية من مجلة مرشد بلغ عددها (15) عددًا موزعًا على الأعوام الخمسة من عمر المجلة، بحيث تناولا ثلاثة أعداد عن کل سنة، لتحليلها والوقوف على مدى وجود أبعادها التربویة على المواطنة ومؤشراتها وأهدافها في أبواب المجلة المختلفة، وقد توصّلا إلى أن أبواب المجلة عکست عناصر المواطنة بمختلف الأبعاد الثقافية، والتاريخية، والجغرافية، والاجتماعية، والدينية، والفنية، والذاتية، التي ارتکزت في معطياتها على سلوکيات ومواقف وأفکار استعرضتها المجلة في أبوابها المتنوعة.؛ فقد وجد الباحثان أن تحقق البعد المعرفي الثقافي  جاء متساويًا مع تحقق البعد الاجتماعي في أبواب المجلة، إذ حصل کل منهما على نسبة (29%) من مجموع الأبعاد الأخرى، وجاء في المرتبة الثانية البعد الوجداني بنسبة (24%)، وهذا يؤکد على اهتمام المجلة بتنمية التوجهات الوجدانية والقيم والمشاعر الإيجابية وغيرها لدى الطفل القارئ، بينما جاء البعد المهاري ثالثًا بنسبة (18%) وهي نسبة ليست قليلة، وإنما تعتبر جيدة مقارنة بما تقدمه المجلات الأخرى للأطفال من مهارات وحرکة وأنشطة تحت هذا المحور.}, keywords_ar = {السيمياء,القیّم,المواطنة,مطبوعات الأطفال,مجلة مرشد,عمان}, url = {https://afagh.ihcs.ac.ir/article_6802.html}, eprint = {https://afagh.ihcs.ac.ir/article_6802_92ea18deb6d69fce5e3fcb9d7d2b801f.pdf} } @article { author = {Azizkhani, Maryam and Najafi, Reza}, title = {Investigating the Prophet’s Peace of Heart in the Quranic Suras through Processes: A Case Study of the Thirtieth Part of the Holy Quran}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {179-209}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {10.30465/afg.2021.6389}, abstract = {The functional approach in linguistics has various schools, the most important of which is the London school. This school has some founders, one of the most prominent of whom is Michael Halliday. He changed Firth’s contextual theory and formulated a theory he called systemic grammar, based on the multiplicity of language functions. Research method: This article emphasizes Halliday syntax and examines and focuses on the experiential (thought-provoking) function of language in verses of the 30th part of the Quran  and instead of talking about the peace quality of Prophet’s mind in the verses which the word "Sakineh" is directly mentioned, he speaks of the verses that  mean Sakineh,A descriptive method with analysis tools is used in this study, so that the sentences of the Surahs are examined in term of experiential function of language in Halliday’s theory; then the processes that show the peace of heart of the Prophet through language are noted and frequent processes in these verses are identified. Finally, the superiority of these linguistic indicators is discussed. Research objectives: 1) Identifying some examples of peace of mind in the verses in which the word “Sakinah” is not directly included; 2) Investigating the Prophet’s attainment of peace through processes. 3) Highlighting the prominent linguistic elements in the verses.  In this study, focusing on the experiential function of language (after extracting the processes from the verses and examining their type), it was found that: 1) Material, behavioral, relational, verbal, and mental processes show the peace of heart of the Prophet from a linguistic point of view, and despite the fact that Sakinah is a matter of the heart, it is manifested primarily in material processes, because it (peace) is the result of action, and that action is manifested in material processes, and material processes occupy the second place in processes. 2) Regarding the prominent processes in the mentioned verses speaking about the worship of the Prophet and the proclamation of his mission, we observed that the material processes were more frequent in the verses. Peace is achieved for the Prophet through his worship and proclamation of his mission, as the human’s heart approaches God through the worship of his Lord, so here the Prophet is an active participant and plays an important role in his own peace. In some verses we saw that the Prophet’s patience in the face of problems and self-restraint in the face of hatred are able to realize the Prophet’s peace through the behavioral processes that the Prophet himself seeks. The Prophet’s peace is also achieved through the divine beliefs, most of which are manifested in attributive-relational processes, the participant of which is God the Almighty. The bestowal of divine blessings realizes the Prophet’s peace of mind through material processes in which God is the active participant. Also, the peace of heart of the Prophet is achieved through the remembrance of God’s greatness and power, and this remembrance is manifested in the material processes in which God is the active participant. The Prophet’s peace of heart is also achieved through defining his main duty in the relational processes in which the Prophet is actively involved. Most of the Prophet’s peace of heart is achieved through the good deeds and gratitude of the divine blessings in the material processes whose participant is the Prophet himself. 3) Regarding the cause of these prominent elements, it is necessary to say that material processes are prominent in the four types of verses speaking about the worshiping of the Prophet, bestowing divine blessings, mentioning the greatness of God and His power, and giving thanks for divine blessings. And this multiplicity of material processes goes back to the essence of these verses, because worshiping, when it is pure and manifested in action, is the ultimate humility and brings peace. Likewise, God bestows His blessings in practice and reveals His power through objective things, and asks the Prophet to give thanks in practice in order to attain true peace. Behavioral processes are frequent in the first part of the verses that speak about the patience of the Prophet, because self-restraint against behavioral problems cannot be achieved except in these processes. Relational processes are frequent in the two parts of the verses that speak of the divine beliefs and highlight the main duty of the Prophet, to emphasize the endurance of problems by the Prophet and the good news of success after hardship to calm the heart of the Prophet who suffers from the deeds of the infidels and their speech. Through these processes, God attributes such qualities as “masculine” to a prophet who is not obliged to force people to pray and believe in God, because God will hold them accountable when they return to the hereafter.}, keywords = {Holy Quran,Prophet Mohammad (PBUH),Peace,experiential metafunction,Process}, title_ar = {دراسة سکينة قلب النبيّ محمد (ص) في السور القرآنية من خلال العمليّات (النشاطات) (الجزء الثلاثون من القرآن الکريم نموذجا)}, abstract_ar = { للاتجاه الوظيفي في اللسانيات مکاتب مختلفة، ومن أهمها مکتبة لندن ولهذه المکتبة (1916) مؤسسون من أبرزهم مايکل هاليدي الذي طوّر نظرية فيرث السياقية (1960) ثم وضع نظرية (1985) أسماها النحو النسقي (النظامي). هذه النظرية مبنية علی أساس تعدد وظائف اللغة. إنّ هذه المقالة تعتمد علی نحو هاليدي النظامي وتحاول أن تعالج آيات من الجزء الثلاثين معالجة لسانية معتمدةً علی وظيفة اللغة التجريبية ومستخدمةً المنهج الوصفي-التحليلي. في هذه المقالة بالترکيز علی الوظيفة التجريبية (بعد استخراج العمليّات من الآيات ودراسة نوعها) يتّضح أنّ العمليات المادية والسلوکية والعلائقية والکلامية والذهنية تستعرض سکينة قلب النبيّ والعمليات المادية تکون أکثر ورودا في هذه الآيات التي نعالجها من الجزء الثلاثين ولاسيما هذه العملية تکون أکثر حضورا في الآيات التي تحقق سکينة قلب النبيّ من خلال عبادته وإبلاغ رسالته وإعطاء النعم الإلهية وذکر عظمة الله وقدرته وعمل الخير وشکر النعم الإلهية فمحتوی الآيات وسياق موقفها يقتضيان توظيف أفعال تدلّ علی الحدث وتسهّل تجسم الحوادث. بعد العمليات المادية، العملية السلوکية تکون أکثر ورودا في هذه الآيات ووردت في آيات تحقق سکينة قلب النبيّ من خلال الدعوة إلی الصبر وتفويض أمور الکافرين إلی الله. الله مشارک العملية في سبعة وثلاثين موضعا والنبيّ مشارک في أربعين موضعا. في آيات القسم الأول والثاني والسادس والسابع، رسول الله مشارک فعال وفي آيات القسم الثالث والرابع والخامس، الربّ مشارک فعال.}, keywords_ar = {القرآن الکريم,النبيّ محمد (ص),السکينة,الوظيفة التجريبية,العمليّات}, url = {https://afagh.ihcs.ac.ir/article_6389.html}, eprint = {https://afagh.ihcs.ac.ir/article_6389_e1754de838cb13d84647403e9bf89cbf.pdf} } @article { author = {Ghobadi, Maryam}, title = {The Relationship between the Idea of Distortion of the Quran and the Rejection of Collecting the Quran during the Time of the Prophet (PBUH)}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {211-241}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {10.30465/afg.2022.7325}, abstract = {The advent and formation of the Quranic text has reached new horizons and proportions in the light of confessional and non-confessional studies. In addition to theosophical aspects, the notion of “distortion of the Quran” has historical aspects which have been neglected in studies of the subject due to theosophical predominance. Most studies on distortion have focused on opposing the distortability of the Quran from various rational and narrative perspectives and consensus on the immunity of the Quran from distortion. Although recent valuable research has been carried out on the analysis of documents related to distortion, no independent article has been collected specifically on the relationship between the idea of distortion and the rejection of collecting the Quran at the time of the Prophet. The first and most basic hypothesis of distortion is the scattering of the Quran following the death of the Holy Prophet, which was first shaped in the form of narratives and over time became an idea. Although these narratives were not called distortions, their content undoubtedly provided the basis for other claims. Later, a number of narratives on distortion were made and dealt with. This study seeks to demonstrate that after the demise of the Holy Prophet and before the emergence of Islamic sects, foundations for the idea of distortion had been laid, which explains how, on the one hand, through ignoring the considerable number of narratives pointing out that collection, collation, and codification of the Quran was supervised and managed by the Holy Prophet, it is maintained that the Quran was not collected at the time of the Prophet, and on the other hand, the collection of the Quran by the caliphs is portrayed as the only factual alternative. This article, with a critical approach to the issue of distortion from this angle, while emphasizing the robustness of the reasons for collecting the Quran during the Holy Prophet’s life, evaluates the evidence of distortion believers. It focuses on the narratives: “collection of the Quran by the caliphs”, “Ali’s Mus’haf” with emphasis on its difference with the existing Quran, “differentiations in readings” and “terms on what God has sent down” and attempts to highlight the weakness, non-rigor and instability of the idea of distortion. Scholars, in their critique to the collection of the Quran by the caliphs implicitly or explicitly, while considering leaving the Quran scattered by the messenger as irrational (Mousavi, 1995, 28; Milani, 1417 AH, 55; Darvaze, 1/86; 63 and 64) have regarded it in conflict with the Quran as a miracle. In addition, the implication of rival narratives and reports (assuming they are true without any evidence for being false) is incomplete, and the possibility of forgery of these documents is not ruled out (Boroujerdi, 1415 AH, 482). In addition, it should be added that the design and processing of the Quran after the Holy Prophet can be analyzed and evaluated in line with the role of the rulers (see Poster, 2000, pp. 449-448). Importantly, for Muslims, regardless of their sects and ideology, the only thing that they have in common or, more precisely, are in consensus is the authenticity of the Quran. Companions and followers, eyewitnesses of the revelation of the Quran to the Prophet (PBUH) ‍ and witnesses of the frequency and quotation of the Quran, based on people hearings and notes, were so numerous that not the slightest change or modification in the text of the Quran would have been hidden from their keen eyes. Emphasizing the collection of the Quran at the time of the Holy Prophet, through criticizing the documentation of the collection of the Quran by caliphs, this study regards the belief in the distortion as the consequence of accepting that the Quran was not collected during the Holy Prophet, and sees all this as accounted for by the role played by rulers in accessions and depositions.}, keywords = {History of the Quran,Collection of the Quran,Prophet’s (PBUH) Collection,Caliphs’ collection,Idea of Distortion,Tahrif}, title_ar = {العلاقة بين فكرة التحريف ونظرية عدم جمع القرآن في زمن الرسول الأکرم (ص)}, abstract_ar = { فتح ظهور نصّ القرآن وتشكله، في ضوء البحوث الدينية من قبل المسلمین وغیرهم، آفاقاً جديدةً وأبعاداً مختلفة. إنّ فكرة «تحريف القرآن» ذات أبعاد تاريخية بالإضافة إلى أبعادها الكلامية. وهي زاوية تمّ التغاضي عنها في دراسة تحريف القرآن بسبب هیمنة الجانب الكلامي. ويهدف هذا المقال إلى إثبات أنه بعد وفاة الرسول الأكرم (ص)، وقبل ظهور الفرق الإسلامية، ترسخت على نحو ما أسس فكرة التحريف بموضوع جمع القرآن. عليه، من خلال تجاهل الروايات المهمة حول إشراف النبي الأكرم (ص) وإدارته في تنظيم القرآن وتجميعه وتدوينه، من جهة، كان يتمّ الإصرار على عدم جمع القرآن في حياة الرسول (ص)، ومن جهة أخرى، یتمّ التأکید علی أنّ جمع القرآن من قبل الخلفاء هو الخيار الوحيد المنطبق على الواقع. يؤكد هذا البحث على جمع القرآن في زمن النبي الأكرم (ص) بنهج نقدي لمستندات جمع الخلفاء، ويعتبر الاعتقاد بالتحريف نتيجة لعدم قبول جمع القرآن أثناء حياة الرسول الأكرم (ص) وقد رأى كل هذا في دور الحكام خلال التقلبات.}, keywords_ar = {تاريخ القرآن,جمع القرآن,جمع رسول الله(ص),جمع الخلفاء الراشدين,فكرة التحريف}, url = {https://afagh.ihcs.ac.ir/article_7325.html}, eprint = {https://afagh.ihcs.ac.ir/article_7325_ec53d9b959bc0514b4db6cb0df988a98.pdf} } @article { author = {Kazemi, Azam and Meshkinfam, Batool}, title = {Repetition and Its Aesthetics in Surah Al-Isra: A Text Linguistics Analysis}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {243-277}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {10.30465/afg.2021.6765}, abstract = { Repetition is an aesthetic literary phenomenon and an important element in the literary text. This phenomenon has long been considered among scholars as one of the virtues of rhetoric and has been of great importance. Repetition goes beyond being merely a rhetorical technique of speech in text linguistics science and, since it is based on the emphasis and recurrence of concepts, it has found an important role in linking the parts of a text and its cohesion, so that it turns the text into an integrated whole.Text scholars have been interested in repetition, as it is one of the important tools of cohesion and in fact the repetition of words that have the same reference within a text causes the stability and continuity of the text. The author of the text repeats a word, phrase, sentence or paragraph to achieve a semantic function that leads to the coherence of the text. Repetition in its various forms helps the recipient to remember the content of the text so that the basic idea of ​​the text is rooted in his mind; that is, repetition creates a common ground between the sentences, which contributes to the coherence of the text and making it an integrated unit.There are various repetition patterns, including complete repetition, partial repetition, synonymous repetition, and sentence repetition. Among the types of repetition, we used Halliday and Ruqaiya Hasan patterns which include total repetition, synonymy, hyponymy and common words. The complete and partial repetition of verbs and nouns falls under the total repetition. According to this theory, the vision in repetition expands from the level of the sentence to the level of the text.The Holy Quran, as the best literary text, serves as the main source of this article. The existence of identical units at the level of Surah Al-Isra and its related concepts make necessary the methodical investigations in accordance with the text linguistics model, in order to explain the role of repetition in the cohesion of this surah and the extent of its interaction with the main concepts of this surah.During the research process and with regard to Surah Al-Isra, the researchers did not find any independent studies on the role of repetition and its different patterns in the textual coherence of Surah Al-Isra, and accordingly, the present study was carried out as follows: Presenting a combination of the views of ancient and contemporary linguists about the phenomenon of “repetition”; referring to the patterns of repetition in its two aspects (rhetorical and linguistic); choosing “worship” as the central theme of Surah Al-Isra, with its sub-themes of the true God, the true servant, and those who go astray from true worship; and analyzing the verses of the surah based on these three themes. Therefore, the approach followed to clarify the research problem was the descriptive method in the theoretical section, while the application section was functional and analytical, focusing on the functional use of the method of repetition and its positions in Surah Al-Isra.In line with these goals, the researchers, relying on the descriptive-analytical method, after reviewing the data, concluded that Surah Al-Isra is divided into three main themes (the true God, the true servant, and the misguided who go astray from true worship), all of which play a role in the coherence of the surah, and that the theme of the “true God” as the main axis has the highest number of elements of repetition. Also, among the types of repetition for linguists (total repetition, synonymy, hyponymy, and common words), total repetition has the highest role in the cohesion of this surah.}, keywords = {Quran,Surah Al-Isra,textual coherence,cohesion,Repetition}, title_ar = {جمالیة التکرار في سورة الإسراء دراسة تحلیلیة في ضوء لسانیات النص}, abstract_ar = {إنّ التکرار ظاهرة أدبیة جمالية، وعنصر مهم في النص الأدبي. فله أهمیة کبیرة في البلاغة لکنه في العصر الحدیث لم تقف وظیفته وجمالیته عند تحسین الکلام، بل نهض بدور بارز في ربط أجزاء النص وتماسکه، لأنّه یقوم علی مبدأ التأکید ویندرج تحت عناصر السبک المعجمي من آلیات التماسک النصي. والقرآن الکریم کالمصدر الأساسي لنسج هذا الأسلوب؛ وذلک لما فیه من جمال فني وأثر بلیغ في النفس الإنسانیة ولما یحظی به من قیمة معنویة وفّقت بین قوّة الإمتاع العقلي وجمال الإمتاع اللفظي. سلّطت الدراسة، بالاعتماد على المنهج الوصفي – التحليلي، الضوء علی هذه الظاهرة في سورة الإسراء ودرست دورها في تماسک السورة لما یتوفر فیها من ممیزات تصلح أن تکون موضوعاً خصباً للدراسة، ولأنّها تمثل نموذجاً زاخراً بألوان التکرار فیها.حیث تتنوع الأسالیب وتختلف الدلالات في هذا النص الکریم وهذا ما أکسبه طابعاً متمیّزاً. فتوصلت الدراسة إلی ما یلي من النتائج:في سورة الإسراء یعدّ التکرار محسناً بدیعياً وکذلک آلیة من آلیات التماسک. یساعد التکرار علی کشف محور السورة وهو العبودیة، حيث یدور حول هذا المحور الأساسي (المعبود الحقیقي والعبد الحقیقي والضالّون عن العبودیة). أما أنماط التکرار: العنصر المعجمي وإعادته، والترادف، والشمول، والکلمات العامة، فکلٌّ له دور في تماسک السورة. من بین أنواع التکرار في السورة، فقد أدّت إعادة العنصر المعجمي دورا ًکبیراً في انسجامها. والمحور الأول (المعبود الحقیقي) حسب تحلیل عناصر التکرار، هو المحور الذي استقطب أکبر نسبةً من عناصر التکرار.}, keywords_ar = {القرآن الکريم,سورة الإسراء,التماسک النصي,التکرار}, url = {https://afagh.ihcs.ac.ir/article_6765.html}, eprint = {https://afagh.ihcs.ac.ir/article_6765_2dc64b76b0165855fffd0dd41731a980.pdf} } @article { author = {Gerami, S. M. Hadi and Dehghani, Alireza}, title = {Historical Remarks on the Concept of “Sajīyyah”: A Study on the Roots of Islamic Ethical Theory Based on Old Traditions}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {279-312}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {10.30465/afg.2022.7305}, abstract = {The dominance of Aristotelian discourse in classical Islamic thought caused moral notions to be more explored from a philosophical standpoint among Muslim intellectuals, while historical matters were always implicitly suppressed. The concept of sajīyyah was no exception to this rule. There have been a few recent studies on ancient Islamic ethical concepts. These few studies and attempts, however, do not demonstrate how the usage and understanding of such conceptions influenced the formation of Islamic moral views during the early and medieval Islamic periods. In this article, we use evidence from Islamic historical texts from the first and middle Islamic centuries to explain the evolution of Muslims’ understanding of sajīyyah from an intrinsic to a non-intrinsic entity. It will be demonstrated how imported forms of ideas in the Islamic world imposed their tendencies onto Islamic moral thought and led this notion to be obscured and removed from its historical reality for centuries. In the pre-Islamic time and, subsequently, at the advent of the Prophet Mohammad, sajīyyah was regarded as a natural, instinctive, and non-acquired phenomenon. As a result, the Arabs referred to the good or evil qualities inherited from one’s parents as “sajīyyah”, in which education played no role. This perception was able to make deterministic approaches happy, but their happiness did not last long; rather, with the intellectual developments starting in the second century AH and the dominance of Muʿtazilī approaches, which believed in human free will, sajīyyah shifted from the concept we mentioned to attributes that could be acquired and in which education played a role. All of the evidence suggests that our current understanding of “sajīyyah” is a fragment of an older idea that was likewise subject to change and evolution. On this premise, in the ancient Arab civilization, this term referred to anything that derived solely from man’s nature and his instincts, and had no relation with man’s decision or choosing. On the other hand, according to this old and Jāhilī moral system, praiseworthy qualities were commended in actuality and truth if they came from the person’s nature, and if they did not, it was regarded artificiality and pretense. Perhaps this explains why this term is seldom used in ethical narratives, because the person’s decision was not thought to have a role in the construction of qualities. However, we find a new trend to understand “sajīyyah” in a framework that is more compatible with what the proponents of rationalization discourse seek with the advent of rational currents and discourses from the second century onwards. This new reading attempted to give a fresh reading of “sajīyyah” in three notions, with diverse contributors and currents whose work lasted until the Islamic Middle Ages. For the first notion, it was always intended to imply that not all moral acts are based on what a person has been given, and that other behaviors are based on a person’s desire and will. The second notion was an attempt to promote that acquired and intention-based moral qualities are more preferable than natural praiseworthy acts. The third notion was to shift the definition of “sajīyyah” from a natural, subjective command to a voluntary, productive command in which human will and voluntary efforts play a significant role. This paper will take a historical approach to both ancient and medieval Islamic writings. Accordingly, this study tries to answer questions like these: How can the relevant texts be re-read in the context of their early conceptions? Is this new reading leading us to believe that there was a change in the perception of “sajīyyah” during the first and middle Islamic centuries? What was the outcome of this historical development?}, keywords = {sajīyyah,Islamic ethics,Historical Concept,Philology}, title_ar = {ملاحظات حول مفهوم «السجیة» التاریخي دراسة لجذور النظریة الأخلاقیة الإسلامیة اعتماداً علی المتون القدیمة}, abstract_ar = {التركیز علی تفهّم المتون الحدیثیّة اعتماداً علی الاتّجاهات الهرمنوطیقیّة، مهمّة بحثیة بقیت مغفولة حتی الآن. ففقه اللّغة وقرائة المتون الإسلامیة والحدیثیّة في آفاقها التاریخیّة هي من أشهر الأدوات التي توظّف في الاتّجاهات الهرمنوطیقیة واللاتقلیدیّة. إنّ المرور بالمتون الإسلامیّة الحدیثیّة تبیّن أنّه یمكن التركیز علی سرد من المصطلحات الأخلاقیّة، بما فیها مفهوم السجیّة. فلو نظر معاین بعین غیر متعمّقة ودون التأمّلات التاریخیّة، یمكن أن یتفهّم هذا المصطلح في سیاقنا العصري. هذا وإن یخطر بالبال في بدو النظر، ولكن النظرة التاریخیّة وخاصّة التركیز علی النصوص ذات الصلة، تشیر بأنّ هناك معنی خاصّ لهذا المصطلح، والذي ینبع من نفس المتون الإسلامیة والحدیثیّة القدیمة. فالأحری البحث عن القرائن التي تبیّن لنا الخطاب التاریخي بشأن مسألة الأخلاق وفلسفتها في القرون الأولی الإسلامیة. فمعرفة هذا الخطاب الذي توظّف السجیة ونظائرها في إطاره، یعیننا لكي نصل إلی جوابنا حول ماهیة السجیة ومیزتها من سائر الشؤون والمصطلحات الأخلاقیة في أجواء القرون المتقدّمة الإسلامیة. فهذه الورقة ستناول دراسة مفهوم السجیة، اعتماداً علی المناهج التاریخیة واللغویة المعاصرة في المتون القدیمة الإسلامیة، حتی تبرهن أنّه كیف تطوّر توظیف هذا المصطلح وفهمه. فبالنتيجة إنّ هذا المصطلح في ثقافة العرب القدیمة كان شیئاً منحدراً من طبیعة الإنسان وسلیقته وغریزته فحسب، ولم یكن لاختیار وانتخاب الإنسان مدخلیة فیه. ولكن مع بزوغ التیارات والخطابات العقلانیة من القرن الثاني فصاعداً، نشاهد أنّ هناك اتجاه حدیث لقراءة السجیة في إطار أكثر تلائماً مع ما یریده أنصار خطاب العقلنة. فهذه القراءة الحدیثة حاولت أن تنقل وتغیّر معنی السجیة من الأمر الطبیعي الذاتي إلی الأمر الاختیاري المكتسب الذي لإرادة الإنسان ومساعیه الاختیاریة دور هامّ فیه.}, keywords_ar = {السجية,الأخلاق الإسلامي,المفهوم التاريخي,الفيلولوجيا}, url = {https://afagh.ihcs.ac.ir/article_7305.html}, eprint = {https://afagh.ihcs.ac.ir/article_7305_ccd8619d510300f9ebf84967997024d2.pdf} } @article { author = {Mojarrad, Mojtaba}, title = {A Historical Look at the Ideologicalization of Poetry Based on an Elegy Attributed to Fatimah (PBUH)}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {313-336}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {10.30465/afg.2022.7282}, abstract = {  One of the unwritten literary traditions is that some poems are gradually narrated and expanded by attributing them to the great and famous people of a nation or civilization. Among them are poems that have undergone all kinds of variations – increase, decrease or change – for various political, social or ideological reasons. These poems gradually go beyond the realm of linguistic rhetoric and enter an ideological atmosphere. The analysis of these poems can affect various historical and social contexts of literary developments and reveal unknown aspects of literary criticism. In addition to the content of these poems, focusing on attributing them to influential and famous people can also show the trend of social and cultural change, because one of the most important tools of ideological structures is to rely on the potential of influential people. One of these poems is an elegy attributed to Fatimah (PBUH) who has played different roles in various historical and social contexts. This poem has undergone many changes both in terms of quantity and quality and has been considered in different ways in different periods and geographical areas. Our main goal is to study the transformations of this poem. These changes can show how a literary text can gradually become an ideological manifesto, and in proportion to these changes, the overall structure of the poem itself can change. Examining this poem as a model of ideological changes in a text can help us in more general analyses. Also, by examining the changes and additions to the poem occurring in subsequent centuries, we can find out who tried to gradually turn this emotional poem into a religious and ideological manifesto, and what the motivations for doing so were. The general trend of poetry changes can also show a picture of the extent of ideological influence in different periods. To analyze this poem, we first divided historical and literary sources into three categories: old sources, middle sources and new sources. Old sources include works written until the end of the fourth century AH. Middle sources include books written from the beginning of the fifth century AH to the end of the ninth century AH. New sources refer to sources that were written after the tenth century AH. The overall content of these resources is not the same. Some of them are literary books, some are hadith books, some are theological books that contain the most ideological changes, and some are sources that have been written with historical and geographical approaches.  Each category of sources is evaluated according to the time of writing and the authors, and then the quantity and quality of the poems quoted in them are examined. Then, the data obtained from these studies are evaluated and the type of changes is identified. This poem is generally attributed to four people in historical sources, three of whom are women and one is an unknown man. Studies based on stylistics, history of literature and bibliography show that most likely, the author of this poem is Hind Bint Osasa and not Fatimah Zahra (PBUH). This can show how poetry, in the process of changing from a literary to an ideological text, undergoes extra-textual changes and the original poet is gradually overshadowed. The results of our study show that this poem is very short and concise in the old sources and has been attributed to various people. In the middle sources, the trend of poetry changes can be traced in a specific way: the poem becomes longer and its verses increase, and more emphasis is placed on its attribution to Fatimah Zahra (PBUH). In the new sources, the elegy increases in quantity and significant changes occur in its themes. These changes are mostly based on ideological issues and religious differences that have emerged among Muslims after the death of the Prophet Muhammad (PBUH). These changes can provide a narrative of social and historical changes in the geography of the Islamic world. Although the attempt to find the real poet of this poem did not reach a definite result, but it showed that this poem was not composed by Fatimah Zahra (PBUH) and some verses of it were probably composed by Hind Bint Osasa and other verses were gradually added to it. This poem is the result of a social project that has been done in a historical process with the aim of highlighting ideological aspects.}, keywords = {poetry,ideology,Fatimah Zahra (PBUH),elegy}, title_ar = {نظرة تاريخية على إيديولوجية الشعر دراسة القصیدة المنسوبة إلى فاطمة الزهراء (س) نموذجاً}, abstract_ar = {يتمّثل أحد التقاليد الأدبية غير المكتوبة في أنّ بعض القصائد تُروى وتتوسع تدريجياً عن طريق نسبها إلى أعلام الأمة أو حضارة معينة. في غضون ذلك، هناك قصائد مرت بكافة أنواع التغييرات - زيادة أو نقصاناً أو تغييراً - لأسباب سياسية أو اجتماعية أو أيديولوجية مختلفة. تتجاوز هذه القصائد تدريجياً نطاق الخطاب اللغوي وتدخل مناخ الأيديولوجيا وتلعب أدوارها عبر التاريخ. إحدى هذه القصائد مرثية منسوبة إلى السيدة فاطمة (س) والتي لعبت أدواراً مختلفة في سياقات تاريخية واجتماعية مختلفة. في هذا المقال، حاولنا تحليل هذه المرثية من خلال فحص المصادر التاريخية والأدبية والروائية للعصور القديمة والوسطى والحديثة، ووضع تغييراتها الهامة أمام أعين الجمهور. من خلال هذا التحليل، سنقوم بعرض نطاق التأثير الأيديولوجي لهذه القصيدة لتبیین كيفیة نقل الشعر في سياق تاريخي من الوظائف العاطفية إلى الوظائف الأيديولوجية. لقد حاولنا كذلك تقييم الشعراء المحتملين الذين نظموا القصيدة، لإظهار أنّ هذه المرثية هي على الأرجح إحدى قصائد هند بنت أثاثه، وقد نُسبت تدريجياً إلى أشخاص مثل السيدة فاطمة الزهراء (س).}, keywords_ar = {الشعر,أيديولوجيا,فاطمة الزهراء(س),مرثية}, url = {https://afagh.ihcs.ac.ir/article_7282.html}, eprint = {https://afagh.ihcs.ac.ir/article_7282_b3168ee35dcb8d1d974289d0fb738c41.pdf} } @article { author = {Malekzadeh, Elham and Ale Ebrahim, Akram}, title = {Endowments of Mashhad Women during the Pahlavi Era}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {337-371}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {10.30465/afg.2022.7381}, abstract = {Women, as an important part of society, have always been active in various aspects of social, economic, political, and cultural life. The field of endowment as one of the scenes of women’s presence has received less attention compared to other scenes. In Mashhad and during the Pahlavi era, much like the previous periods, endowments, otherwise known as Waqf, continued to live on and women have left endowments for the next generations. Among different ethnic groups and nations, there is an allocation of a part of personal property for charitable purposes, but in Islamic culture, due to its divine and religious nature, the phenomenon of endowment has a special place. In Iran, during different periods, from the pre-Islamic period until now, this great deed has kept on existing and continued to live in different dynasties of post-Islamic Iran. Endowments of charitable women have been observed and carried out in various fields. In general, after the Safavid period and then during the Qajar period, endowment and its organization increased and women were actively present in the field of endowment. As proof of existence, about one-sixth of the endowment documents in the Isfahan Endowment Office belong to charitable women. Muslim women, like their husbands, have left endowments based on their personal beliefs and economic independence. Inheritance, dowry, employment and construction were among the financial resources of women. The income and financial resources of upper-class women were different from those of middle and lower-class women. The women of the middle class, who were mostly workers and professionals, dedicated as much as possible to a residential house for a mosque, a husseiniyya, food, mourning for the infallibles, celebrations of religious holidays, and the like. Endowments belonging to lower-class women, due to the lack of favorable economic conditions, were dedicated to holding mourning and ceremonies for Imam Hussein (AS), endowing books, scientific causes and similar cases. Of course, it is also possible for a person with high economic potential to dedicate a small number of their assets. In different historical periods, women have left endowments and this category is not limited to a specific period. For example, in ancient Iran, women’s endowments were similar to those of men. That is, women, like men, enjoyed endowment duties. The man or woman was obliged to deposit the rival assets according to the agreed time and the general conditions stated in the endowment letter. Endowment property cannot be bought or sold at all, especially when it is emphasized that the endowment property has been created for cost and use. Misuse of the endowment property obliges the person in charge to correct any defects. In the historical sources of the Seljuk period, there are frequent references to the establishment of schools, mosques, Robats, and holy shrines by the Seljuk rulers and later emirates, their officials, and others such as women in the ruling class. In Kerman, during the Seljuk period and their successors, the tradition of creating charitable endowments was especially strong among the women of the governing body. Many endowments of this time belonged to women and have been registered in their names, and like the Safavid era, a large number of small and local endowments, especially in Tehran, were in the name of women. The surviving documents of these endowments show the series of political and social developments affected by the change of the Qajar monarchy and Reza Shah’s rise to power, which changed all social, cultural and political affairs. The impact of government policies on the practice of endowment on the one hand, and the intellectual developments of endowment activists, including charitable women on the other, as well as a fundamental change in the structure of endowment affairs and breaking the monopoly of endowments and endowments of wealthy families followed the period. The results of these developments, both in the practice of endowment and in the activities of endowers and the clergy, influenced by the social developments of the first Pahlavi period, found different objective manifestations. One of the most important areas for women to play a role in traditional Iranian society is the area of ​​endowment. As a social and civic institution with a long history, women from the upper classes of society, in various sectors in accordance with the needs of the time, donated part of their property and assets, and thus actively participated in society. It also shows the financial independence of women. Considering these historical records, in the Pahlavi period, charitable women in Mashhad were able to participate and work in the field of endowment, and the action of these women is the main focus of this research. The present study draws on the fact that due to the variety of motivation in endowment among women in Mashhad which was mostly centered around religious motives, the developments of this era, and the traces of social, cultural, and political understanding of these women were influenced by the needs of the society. This study aims at answering the main question, which is basically the diversity of motives, approaches, and scopes of the endowment of property and assets of Mashhad women during that period, using the endowment documents of Mashhad women available in the Endowment Office and Khorasan Razavi Charity Affairs, and adopting a descriptive-analytical method, while identifying the uses of women’s endowments in order to study and analyze them. The results of this study confirm that despite the continuation of the tradition of endowment for religious uses, due to the dominance of the customary policies of Reza Shah’s time, women’s endowments declined in this period, so that during the years 1932 to 1944 not a single case of female endowment was observed.}, keywords = {endowment,women,Mashhad,Pahlavi era,Endowment letter,Endowment office}, title_ar = {موقوفات نساء مشهد في العهد البهلوي}, abstract_ar = {لطالما كانت النساء، بصفتهن جزءاً مهماً من المجتمع، ناشطات في مختلف جوانب الحياة الاجتماعية والاقتصادية والسياسية والثقافية. ولم يحظ مجال الوقف، باعتباره أحد مشاهد مساهمة المرأة، باهتمام كبير. في مشهد، استمرت فترة الوقف، كما في الفترات السابقة، وتركت النساء أيضاً الأوقاف في هذه الفترة. يركز الموضوع الرئيس في هذا المقال على حقيقة أنه بسبب تنوع دوافع الوقف بين النساء في مشهد، والتي كانت تتمحور في الغالب حول المحور الديني، فكيف يمكن اقتفاء آثار الوعي الاجتماعي والثقافي والسياسي لهؤلاء النساء والمتأثرة بحاجاتهن في المجتمع والأحداث الناجمة عن التغيرات في الزمن، وكيف يمكن تتبعها في وقف ممتلكاتهن وأموالهن. تسعى هذه الدراسة إلى الإجابة عن هذا السؤال الرئيس: ما هي أهمّ دوافع نساء مشهد واتجاهاتهن في وقف أموالهم خلال هذه الفترة، على أساس استخدام وثائق الوقف لنساء مشهد في إدارة الأوقاف والشؤون الخيرية في محافظة خراسان الرضوية؟ تقوم هذه الدراسة على المنهج الوصفي _ التحليلي، مع تحديد استخدامات أوقاف النساء، لدراستها وتحليلها. تؤكد نتيجة هذه الدراسة على أنه بالإضافة إلى استمرار سنة الوقف ذات الاستخدامات الدينية، وبسبب هيمنة السياسات العلمانية لرضاشاه، فقد انخفضت أوقاف النساء، بحيث أنه خلال السنوات 1932 إلى 1944م، لم تكن هناك حالة واحدة للوقف النسائي.}, keywords_ar = {موقوفات النساء,مشهد,العهد البهلوي,خطاب الوقف,إدارة الأوقاف}, url = {https://afagh.ihcs.ac.ir/article_7381.html}, eprint = {https://afagh.ihcs.ac.ir/article_7381_0053656c7fc0498f8722c445cea2d489.pdf} } @article { author = {Meymandi, Vesal and Sadrian, Behsa and Farsi, Behnam and Ghaderi, Fatemeh}, title = {A Cultural Criticism of the Novel “He Dreams, or Plays or Dies” by Ahmad Saadawi According to Foucault’s Theory}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {373-402}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {10.30465/afg.2022.7334}, abstract = {Cultural criticism is a major literary phenomenon in the post-modern literature. It explores the various layers of the society and interprets them from cultural, social, political and historical points of view. A recent subject of cultural criticism has been the Iraqi society, which has had bitter experiences through the tough years of several wars, from the Iran-Iraq war to the invasion of Kuwait to the US invasion of Iraq, as well as the advent and dissidence of terrorist groups. This has created a cultural problem that Ahmad Saadawi, a contemporary Iraqi novelist, adopted as the main theme of his works including the novel “He Dreams, or Plays or Dies”. The novel best depicts such cultural adversities in the society as corruption and oppression. The present study delves into the novel to detect the elements and techniques of exerting authority and to show how the cultural layers of the society have undergone changes and damage. The research is conducted through a descriptive-analytical method and on the basis of Foucault’s theory. With regard to the three types of authority discussed under the theory, it is concluded that the Iraqi society has shifted toward cultural degeneration represented by such evils as declined sense of religion, immigration, immorality, violence, pugnacity, and prevalence of derision.Among the most important pioneers of cultural criticism in the West are pioneers from the Frankfurt School, including Michel Foucault (1921-1991), who critiqued politics and literature in the era of modernization. As Foucault believed, political, historical and social events affect literature, which is based on the perception of a world that results from culture. There is no difference between literary history and cultural history; rather, both are manifestations of social criticism. The most important thing that Foucault touched on in his modern theories is the mechanisms of the flow of power in society and how all these mechanisms affect the emergence of a form of culture whose impairments can be addressed through the same theory. Foucault does not see power as an imposition by the use of an external force, as the state imposes its own rule, for example, but rather as a fluid that flows through the entire social body. There is a manifestation of power at all levels of society; from major political phenomena such as the drafting of the constitution, down to personal relationships between individuals, such as the relationship between a father and his children or between a doctor and a patient. Foucault calls this theory “the tactics of domination or power.”The novel is used as a tool for research, exploration and analysis of reality and its problems, and a representation of the urgent course of life and its exciting events. It is not surprising that we find in it a reflection of the cultural, social and political reality, as it may be very self-evident to say that the novel is a literary art with a cultural implication. So, in this study, we try to shed light on the phenomenon of cultural impairments and techniques, showing it through cultural criticism in the novel “He Dreams, or Plays or Dies” by Ahmed Saadawi as a novel that narrates the various forms of impairments in Iraqi society and reveals the deterioration of human relations as a result. We adopted Michel Foucault’s approach to extracting forms of power because of the comprehensiveness of dialogue in the expression of impairments. It is worth noting that Foucault divided force into three categories: visual force, mechanical force, and physiological force.The method of exercising power in Iraq in terms of visual power weakened Islamic thought and the culture of jihad and martyrdom on the one hand, and on the other hand it created a wave of contradictions in a sea of ​​beliefs. The most famous example of the dominance of visual power in the way of marginalizing culture is the permissibility of immoral scenes such as casinos. The domination of despair and betrayal over life, the loss of any vitality or activity due to seeing war scenes, and the indifference to social problems and difficulties are other effects of this type of power.On the other hand, the use and planning of a certain type of mechanical power represented by the ruling regime’s use of discipline to exploit people for its benefit has increased the wave of migration and drained the brains out of Iraq. In addition, the habit of blind obedience, uprooting the culture of slavery, and ignoring civil and human rights are among the other destructive effects of the mechanism of exercising power in Iraq.At the same time, physiological force, by refraining from punishing social wrongs, has led to widespread corruption in the structure of government institutions and financial and moral corruption of government officials. We often deal with scenes that indicate the absence of laws to provide social justice that leads to economic corruption in the structure of a government without the people. And it is what creates pleasure in resisting right and law in the cultural structure of society.}, keywords = {Cultural Criticism,Foucault’s theory,Iraqi novel,Ahmad Saadawi,The novel He Dreams,or Plays or Dies}, title_ar = {النّقد الثّقافي في روایة "إنّه يحلم أو يلعب أو يموت لأحمد سعداوي بناءً علی نظریة فوکو}, abstract_ar = {يعدّ النّقد الثّقافي من أهم الظّواهر الأدبية في أدب ما بعد الحداثة والّذي يهتمّ باستكشاف الأَنساق الثّقافية المضمرة ودراستها في سياقها الثّقافي والاجتماعي السّياسي والتّاريخي والمؤسّساتي فهماً وتفسيراً. من بين الثقافات المختلفة، الثّقافة العراقية مرّت بسنواتٍ عصيبةٍ وذاقت تجربةً مريرةً تحت طاحونة الحروب؛ الحرب المفروضة على إيران أولاً والحرب ضدَّ الكويت ثانياً وما شاهدته من الغزو الأمريكي وظهور الجَماعات المتطرّفة. فكلّ ما رسَمه في الأعمال الأدبيّة المعاصرة يساهم السّرد في البوح عن آهات الإنسان العراقي المعاصر وما تدوي من العاهات الثّقافية التي جعلها أحمد سعداوي الروائي العراقي المعاصر موضوع اهتمامه للتّطرّق إليها في أعماله؛ حيث باتت رواية إنّه يحلم أو يلعب أو يموت تصويراً وسرداً يعالج ما ينقص المجتمع تقويضه. هذه الرواية يثور على العاهات الثقافية بتصويره فضاءات فساد استخدام القوّة بأحسن ما يكون. هذا وقد عالج المقال العاهات الثّقافية عبر الخطاب الفوكولي الّذي يعتمد على تقنيات القوّة ليكشف عن تأثيرات السّلطة وما نتج عنه من العنف. فيتطرق المقال إلى تبيين الأنساق المضمرة الثّقافية والتّاريخية عبرَ البيئة الحضارية وما يُتقن الاختفاء تحتَ عباءة النّص على أساس المنهج الوصفي – التحليلي. فجُلّ ما توصل إليه هو أنّ استخدام القوّة بأنواعه الثّلاثة المتمثّلة في نظرية فوكو أدّت إلى عاهات ثَقافية تتمثّل في ضعف إيديولوجيا والهجرة والانحطاط الخلقي الذي يتظاهر في السبّ والتّوبيخ والشّجار والعصيان والاستهزاء بمشاعر الآخرين، مروراً بالمنابزة بالألقاب ووصف الآخرين بالصّفات السيئة.}, keywords_ar = {النّقد الثّقافي,نظرية فوكو,الرواية العراقية,أحمد سعداوي,إنّه يحلم أو يلعب أو يموت}, url = {https://afagh.ihcs.ac.ir/article_7334.html}, eprint = {https://afagh.ihcs.ac.ir/article_7334_dadcf7921674faa844d0127ca1b90ecd.pdf} } @article { author = {}, title = {.}, journal = {آفاق الحضارة الاسلامية}, volume = {25}, number = {1}, pages = {-}, year = {2022}, publisher = {Institute for Human Sciences and Cultural Studies}, issn = {1562-6822}, eissn = {2383-0786}, doi = {}, abstract = {.}, keywords = {}, title_ar = {الفهرس}, abstract_ar = {دراسة مقتل مرداویج الزیاری من خلال الروایات عباس أحمدوند؛ 3 تصميم نموذج تسويق المعرفة مع التركيز على القيم الإسلامية في مراكز التعليم العالي إیمان خاکي، تورج مجیبي، و غلامرضا معمارزاده طهران؛ 37 مؤشرات منهج السيد مرتضى العسكري في إثبات عدم تحريف القرآن مهیار خاني مقدم؛ 87 دراسة السّياق العاطفي لنهج البلاغة بناءً على نظريّة تحلیل الخطاب من وجهة نظر جون أوستن (رسالة 62 أنموذجاً) جواد خانلري و إبراهیم نامداري؛ 119 سیمیاء المواطنة في مطبوعات الأطفال الأدبیّة العمانیة؛ مجلة مرشد الأدبیّة للأطفال نموذجاً وفاء الشامسي و عاطي عبیات؛ 145 دراسة سكينة قلب النبيّ محمد (ص) في السور القرآنية من خلال العمليّات (النشاطات) الجزء الثلاثون من القرآن الكريم نموذجا) مريم عزيزخاني و سيدرضا سليمانزاده نجفي؛ 185 العلاقة بين فكرة التحريف ونظرية عدم جمع القرآن في زمن الرسول الأکرم (ص) مریم قبادي؛ 215 جمالیة التکرار في سورة الإسراء؛ دراسة تحلیلیة في ضوء لسانیات النص اعظم کاظمي و بتول مشکین فام؛ 247 ملاحظات حول مفهوم «السجیة» التاریخي دراسة لجذور النظریة الأخلاقیة الإسلامیة اعتماداً علی المتون القدیمة محمدهادي گرامي و علیرضا دهقاني؛ 281 نظرة تاريخية على إيديولوجية الشعر؛ دراسة القصیدة المنسوبة إلى فاطمة الزهراء (س) نموذجاً مجتبی مجرّد؛ 315 موقوفات نساء مشهد في العهد البهلوي الهام ملك‌زاده و أکرم آل إبراهیم؛ 341 النّقد الثّقافي في روایة "إنّه يحلم أو يلعب أو يموت لأحمد سعداوي بناءً علی نظریة فوکو وصال میمندي، اكرم صدريان، بهنام فارسي، و فاطمه قادري؛ 377}, keywords_ar = {}, url = {https://afagh.ihcs.ac.ir/article_8620.html}, eprint = {https://afagh.ihcs.ac.ir/article_8620_1d2b8404d1548da651cdc8537810d096.pdf} }