أکاديمية العلوم الإنسانية و الدراسات الثقافية آفاق الحضارة الاسلامية 1562-6822 29 1 2026 08 01 The Semiotics of the Title in the Novel "A World Without Maps" (Study and Analysis) سيميائية العنوان في رواية عالم بلا خرائط (دراسة وتحليل) 10900 10.30465/afg.2026.53162.2227 AR عقیله بوغنیمه طالبة دکتوراه ، قسم اللغة العربية وآدابها، فرع أروند الدولي، جامعة آزاد الإسلامية، آبادان، إيرانa.booghanime@iau.ac.ir محمد جواد اسماعیل غانمی إستاذ مساعد، قسم اللغة العربية وآدابها، فرع أروند الدولي، جامعة آزاد الإسلامية، آبادان، إيران.: mj.esmail@iau.ac.ir 0009-0001-4854-4221 صادق ابراهیمی کاوری . إستاذ مساعد، قسم اللغة العربية وآدابها، فرع أروند الدولي، جامعة آزاد الإسلامية، آبادان، إيران.ebrahimi.kavari70@iau.ac.ir Journal Article 2025 10 20 The novel "A World Without Maps" is a novel that brings together two pioneers of modern Arabic literature, Abdul Rahman Munif and Jabra Ibrahim Jabra. They combined their experience and talent to create a unique, rich, and integrated narrative world, replete with political and artistic details that keep it current. This novel is a semiotic introduction rich in connotations, serving as a sign that encapsulates the entire narrative world. The title not only describes the imaginary city of "Amorium"—invented by the authors and not found on the map—but also refers to the existential and cognitive state of the protagonists. The "world" in the title symbolizes the narrative space filled with secrets and labyrinths, while the phrase "without maps" refers to the absence of evidence and certainty, reflecting the confusion and loss of the main characters. The protagonist, Alaa El Din Naguib, delivers "hot, disturbed, and contradictory" confessions about the murder of Najwa Al Amri, causing him to wander in a maze of doubt and suspicion with no moral or psychological guide. This also indicates the novel's rebellion against traditional narrative traditions. It is a collaborative effort that creates a new fictional world that is not subject to familiar literary maps, making it a metaphor for issues of freedom, identity, and complex human relationships in a changing world. Thus, the title goes beyond being a mere means of introducing the novel to become an interpretive window that opens up horizons of philosophical questions about truth, knowledge, and human existence in a world devoid of evidence and certainty. From this standpoint, we pose the main question: What connotations do titles carry in novels? To answer this question, we adopted the descriptive-analytical approach. This is due to the nature of the topic we studied. The results indicate that the novel's titles stand out as particularly distinctive creations. We also conclude that the semiotics of the title among the novelists are not arbitrary, but intentional. Although the title is a textual threshold classified as an external element, the authors have been creative in their attention to and selection of novel titles relevant to the text's content. Keywords: Jabra Ibrahim Jabra, Abdel Rahman Munif, A World Without Maps, Semiotics of the Title. Introduction Titles in literary works constitute essential textual thresholds and symbolic entry points that precede the main text but are inseparable from it. Semiotics, as a critical method concerned with the study of signs and meanings, finds in the title a fertile field for study and analysis. The title is not merely a means of identification or distinction, but rather a major signifier that carries within it a complex network of connotations and meanings. The semiotics of the title is concerned with studying the title as an integrated semiotic system, composed of: the signifier (words and material linguistic components); the signified (the meanings and connotations evoked by these words); the referent (the external world to which the title refers); and the essential functions of the title. The title serves as an identity card for the text, distinguishing it from other texts and forming a focal point in the reader's memory. It also acts as a textual hook that attracts the reader, arouses their curiosity, and motivates them to enter the world of the text. The title frames the reader's expectations and guides the interpretive process through the signs and connotations it offers. It possesses the power to condense the textual world into a few words, becoming a concentrated semantic vessel that carries within it the semantic potential of the entire text. It forms a dialogue with the text, where its meanings intertwine with those of the internal text in a reciprocal relationship that enriches the interpretive process. Often, the title relies on subverting familiar expectations through deviation from the norm, creating semantic paradoxes that enrich the reading experience. It is also the first window through which the reader glimpses the text, forming initial impressions and expectations accordingly. It becomes an interpretive guide that accompanies the reader on their textual journey, revealing new layers of meaning. It becomes a semantic memory that encapsulates the entire reading experience and preserves the semantic essence of the text. Ultimately, the title represents a miniature textual world, a concentrated semantic universe that, in its few words, embodies the vision and dimensions of the text. The importance of the semiotic study of titles lies in its ability to reveal the deep mechanisms that govern the functioning of the literary text, and to open the door to deeper and richer readings for understanding the literary phenomenon in its cultural, aesthetic, and semantic dimensions. Materials & methods In this article, we adopted the descriptive-analytical method. This is due to the nature of the subject we studied. The results indicate that the novel's titles were able to stand out as a particularly distinctive form of creativity. We also conclude that the semiotics of the title for novelists are not arbitrary but intentional. Although the title is a textual threshold classified as an external element of the text, the authors excelled in their attention to and selection of a novel title related to the content of the text. Discussion & Result Titles in literary works represent a fundamental textual threshold. They are not merely an identifier of the work but a major semantic sign that encapsulates the world of the novel and opens the doors to its interpretation. Modern Arab critics have discussed semiotics in numerous contexts, all agreeing that it refers to the "sign." Salah Fadl defines it as "the science that studies symbolic systems in all signifying signs and how these signs signify." Fadl thus stipulates that semiotics must be linked to meaning and seek to study and investigate signs and their symbolic systems. Meanwhile, Said Alloush defines it as "the study of all aspects of culture as if they were systems of signs, based on the assumption that cultural aspects are general systems in reality." Alloush here Semiotics is linked to culture and its manifestations, considering it a sign that describes reality. Said Benkrad, however, believes that "the main subject of semiotics is the process leading to the production of meaning, or what the semiotician calls semiosis." Here, Benkrad is discussing the relationship between semiotics and meaning, arguing that the formation and production of meaning occur through the subject of semiotics. Finally, we conclude that the term "semiotics," like other terms, has received widespread attention and generated conflicting opinions. Moreover, its comprehensive and broad scope requires sufficient knowledge from the critic or researcher. Background of this term. Semiotics, as a broad methodology, makes us: “live in a world of signs, and we cannot understand anything except through the signs and codes that organize them. When studying semiotics, we realize that studying these signs and codes is usually transparent and conceals the fact that we are reading them. Because we live in a world where visible signs are increasing, we need to realize that even the most realistic signs are not as they seem. It should be noted that semiotics in the field of literary criticism has taken several directions, and this was a result of its development and the diversification of research within it.” These trends, categorized according to their areas of interest, include: semiotics of communication, semiotics of meaning, semiotics of culture, and semiotics of narrative. Conclusion The title of the novel "A World Without Maps" represents a semiotic threshold rich in connotations. It embodies the unique fictional world created by Abdul Rahman Munif and Jabra Ibrahim Jabra, with its political and artistic interplays and profound existential and epistemological imagery. The title not only describes the imagined city in the novel but also symbolizes the loss of certainty and the disorientation experienced by the characters. Furthermore, it reflects the work's rebellion against classical narrative traditions, creating a new imaginary world that serves as a metaphor for freedom, identity, and the complexity of human relationships in a changing world. Through the character of "Alaa El-Din Najib" and the other characters, the disorientation of modern man and his struggle with truth are highlighted. The absence of a map transforms into an absence of evidence and certainty, and the novel becomes a window into philosophical reflections on knowledge, existence, and the intersection of the political, artistic, and ideological spheres in the life of modern man. It showed The analysis revealed that the authors' choice of titles for their novels was not arbitrary, but rather intentional, serving the text and expressing it deeply. Furthermore, the semiotic approach unlocks new possibilities in understanding the title as a threshold... A semantic key that illuminates the narrative fabric and poses new questions to the reader about the concepts of truth, belonging, and the ongoing search for salvation amidst the labyrinth of the modern age. Recommendations: The study recommends employing semiotic approaches in analyzing the titles of modern Arabic novels to provide a deeper understanding of the title's connection to the text and to shed light on new possibilities in critical reading. It also emphasizes the need to review and develop the methodological boundaries of this approach to encompass multiple textual elements within the literary work itself. روایة "عالم بلا خرائط" هي عمل روائي جمع كاتبين من روّاد الأدب العربي الحديث هما عبد الرحمن المنيف وجبرا إبراهيم جبرا، حيث قاما بدمج تجربتهما وموهبتهما حتى نتج عنهما عالمًا روائيًا متكاملًا، ثريًا وفريدًا من نوعه، مليء بالتفاصيل السياسية والفنية التي تجعله مواكبًا للعصر.يُعد هذه الرواية مدخلاً سيميائياً غنياً بالدلالات، حيث يعمل كـ علامة دالة تختزل العالم الروائي بأكمله. يعد العنوان من القضايا الهامة في علم السيمياء والذي شغل بال الباحثين والنقاد في العصر الحديث، حيث لا يهتم الشعراء القدماء باختيار العنوان لقصائدهم. إن العنوان نافذة لولوج المتلقي في عامل النص ومدخل ضروري لفهم النص. عندما نقول العنوان فإننا لا نعني فقط العنوان الموجود على الغلاف. ولانعني بالعنوان في هذه الدراسة فقط العنوان الموجود على غلاف الرواية. فالعنوان لا يصف فقط المدينة المتخيلة "عمورية" - التي اخترعها المؤلفان وليست لها وجود على الخريطة - بل يشير أيضاً إلى الحالة الوجودية والمعرفية للأبطال .يرمز "العالم" في العنوان إلى الفضاء الروائي المليء بالأسرار والمتاهات، بينما تشير عبارة "بلا خرائط" إلى غياب الدليل واليقين، مما يعكس حيرة الشخصيات الرئيسية وضياعها. البطل "علاء الدين نجيب" يقدم اعترافات "حارة، مضطربة، متناقضة" حول جريمة قتل "نجوى العامري"، مما يجعله يتيه في متاهات من الشك والريبة بلا خريطة أخلاقية أو نفسية تهديه .کما تشير إلى تمرد الرواية على التقاليد السردية التقليدية، فهي عمل مشترك يخلق عالماً روائياً جديداً لا يخضع لخرائط الأدب المألوفة، مما يجعله استعارة لقضايا الحرية والهوية والعلاقات الإنسانية المعقدة في عالم متغير .وبهذا، يتجاوز العنوان مجرد كونه وسيلة للتعريف بالرواية، ليكون نافذة تأويلية تفتح أمام القارئ آفاقاً من الأسئلة الفلسفية حول الحقيقة والمعرفة والوجود الإنساني في عالم يفتقر إلى الدلائل واليقين. ومن هذا المنطلق نطرح السؤال الرئيسي: ما هي الدلالات التي تحملها العناوين في الرواية؟ للإجابة علی هذا السؤال اعتمدنا المنهج الوصفي ـ التحليلي. وهذا راجع إلى طبيعة الموضوع الذي قمنا بدراسته. تشير النتائج إلی أنها استطاعت عناوين الرواية أن تبرز كإبداع متميز خصوصا، وكما نخلص أيضا إلى أن سيميائية العنوان عند الروائيين ليست اعتباطية بل قصدية، فرغم أن العنوان من العتبات النصية تصنف ضمن خارجيات النص إلا أن المؤلفان قد أبدعا في الاهتمام واختيار عنوان الروائية ذات صلة بمضمون النص.

أکاديمية العلوم الإنسانية و الدراسات الثقافية آفاق الحضارة الاسلامية 1562-6822 29 1 2026 08 01 The manifestations of environment and history in the artistic image of Sheikh Saleh Al-Kawwaz Al-Hilli تجلیات البیئة والتاریخ في الصورة الفنیّة عند «الشیخ صالح الکَوّاز الحلّی» 10918 10.30465/afg.2026.53970.2243 AR حسین علی عبد البیرمانی طالب الدکتوراة في قسم اللغة العربیة وآدابها،کلیة الآداب والعلوم الإنسانیة، جامعة فردوسي مشهد، مشهد، ایران 0000-0002-2671-0727 أحمدرضا حيدريان شهري أستاذ في قسم اللغة العربیة وآدابها، کلیة الآداب والعلوم الإنسانیة، جامعة فردوسي مشهد، مشهد، ایران 0000-0002-2671-0727 Journal Article 2026 01 04 This study examines the artistic imagery in the poetry of Sheikh Ṣāliḥ al‑Kawwāz al‑Ḥillī, one of the prominent poets of Iraqi Arabic literature. Artistic imagery is regarded as a fundamental element in poetic creativity, as it reflects the poet’s emotional experiences and intellectual visions through expressive and rhetorical structures. The present research aims to identify the main sources and components that contribute to the formation of artistic imagery in the poetry of al‑Kawwāz, with particular attention to the roles of the natural environment and historical heritage. The study adopts a descriptive‑analytical approach in order to analyze selected poetic texts from his dīwān and to reveal the aesthetic and semantic functions of imagery. The findings indicate that al‑Kawwāz draws extensively on environmental elements, historical and cultural references, as well as rhetorical devices rooted in classical Arabic poetic tradition. These elements contribute to the richness of his poetic imagery and enhance the expressive power of his poetic language. Keywords Iraqi Poetry, Artistic Imagery, Sheikh Ṣāliḥ al‑Kawwāz al‑Ḥillī, Environment, History Introduction Artistic imagery occupies a central position in Arabic poetry, as it represents one of the most significant aesthetic tools through which poets express their feelings, ideas, and perceptions of the world. Through imagery, poetic language transcends its literal meanings and acquires symbolic and emotional dimensions that enrich the reader’s experience. In modern literary criticism, the study of artistic imagery has become an important approach for understanding the creative mechanisms of poetic discourse.Sheikh Ṣāliḥ al‑Kawwāz al‑Ḥillī is considered one of the distinguished poets of Iraqi literature whose poetry reflects deep connections with both the natural environment and the historical and cultural heritage of the Arab world. His poetic imagery reveals a unique synthesis between traditional rhetorical techniques and personal creative vision. Therefore, examining the sources and structures of imagery in his poetry provides valuable insights into the aesthetic features of his poetic production. Materials and Methods The present study adopts a descriptive‑analytical method. A number of poetic texts from the dīwān of Sheikh Ṣāliḥ al‑Kawwāz were selected as the primary material for analysis. These texts were examined in order to identify the linguistic and rhetorical structures that contribute to the formation of artistic imagery. The analysis focuses on the main sources of imagery in his poetry, particularly the influence of the natural environment, historical and cultural references, and elements derived from the Arabic literary tradition. In addition, the study investigates the use of rhetorical devices such as metaphor, simile, and metonymy in shaping the aesthetic structure of poetic images. Discussion and Results The analysis reveals that artistic imagery in the poetry of Sheikh Ṣāliḥ al‑Kawwāz is characterized by diversity and richness. One of the most prominent sources of imagery is the natural environment, which appears in the form of landscapes, natural phenomena, and symbolic elements derived from the surrounding world. These environmental images contribute to creating vivid and expressive poetic scenes. Another important source is historical and cultural heritage. References to historical events, cultural symbols, and elements of Arab‑Islamic civilization frequently appear in his poetry. Such references enhance the symbolic depth of poetic imagery and connect the poet’s personal experience with collective historical memory.Furthermore, rhetorical devices play a significant role in shaping artistic imagery in his poetry. The poet skillfully employs metaphor, simile, and other figures of speech to construct complex and aesthetically appealing images. These rhetorical techniques allow him to convey emotional intensity and intellectual depth simultaneously. Conclusion The study concludes that artistic imagery constitutes a fundamental component of the poetic structure in the dīwān of Sheikh Ṣāliḥ al‑Kawwāz al‑Ḥillī. His imagery is shaped by multiple sources, most notably the natural environment and historical heritage, in addition to the rich rhetorical tradition of Arabic poetry. Through the creative integration of these elements, the poet succeeds in producing vivid and expressive poetic images that reflect both personal experience and collective cultural identity. The findings of this study highlight the aesthetic value of al‑Kawwāz’s poetry and demonstrate the importance of artistic imagery in understanding. تُسهم الصورة الفنية ومصادرها في نقل تجارب الشاعر الشعورية وتجسيدها، مما يُتيح نقل المعاني والأحاسيس الرقيقة بشكل إبداعي. ولها أهميتها ومكانتها في القصيدة لأنها تمنح النص الشعري قيمته وقوته وهي تتكامل مع العناصر المهمة الأخرى للقصيدة لتظهرها بصورة بهيّة تلك الصورة التي يهدف إليها الشاعر أول ما يبدأ بإنشاء القصيدة وقد اهتم الشعراء بالصورة الفنية ومنهم «الشيخ صالح الكواز».یهدف البحث هذا إلی دراسة هذه الظاهرة التي كانت سمة أسلوبية واضحة في ديوان «الکواز».وتکمن ضرورة إنجاز البحث فی أن «الشيخ صالح الكواز» في طليعة الساحتين الدينية والأدبية فهو إلى جانب عبادته ونسكه وتفقهه يمتلك شاعرية كبيرة يشار لها بالبنان وكانت له مكانة كبيرة بين شعراء عصره. ولقد عبّرت الصورة الفنية التي رسمها صالح الكوّاز في قصائده عن مشاعره وأحاسيسه، فقد صاغها من كل ما شاهدته عيناه. ویجری البحث الحاضر علی المنهج الوصفي ـ التحلیلي. وتدل نتائج البحث علی أن «صالح الكوّاز» استقى من مصادر عديدة، ولعل أهمّها البيئة والطبيعة، التاريخ والثقافة، القرآن والشعر العربي؛ حيث يظهر التأثر الشعري عنده بالتضمين والتلميح من بعض الشعراء في بعض قصائده؛ وتنوعت الصور عنده بين صور استعارية وتشبيهية وكنائية، ولم تقتصر الصورة عنده على البيان بل توجد المحسنات البديعية قد غزت أبيات الشعرعنده فقد استطاع نقل مشاعره من خلالها. وکان يستخدم الاستعارة والمجاز والتشبيه في صوره الفنية.

أکاديمية العلوم الإنسانية و الدراسات الثقافية آفاق الحضارة الاسلامية 1562-6822 29 1 2026 08 01 A Study of the Narrations Concerning the Prophet’s (S) Enchantment and a Reflection on Their Apparent Conflict with Infallibility الدراسةُ لرواياتِ سِحرِ النبيﷺ والتأمّلُ في تعارُضها مع العصمة 10919 10.30465/afg.2026.52465.2204 AR امید قربانخانی أستاذ مساعد في قسم الإلهیات، كلية العلوم الإنسانية، جامعة بوعلي سيناء، همدان، إيران 0000-0001-9363-9222 محسن رفعت أستاذ مشارك في قسم علوم القرآن والحديث، كلية الإلهیات والقانون، جامعة السيدة المعصومة سلام الله عليها، قم، إيران، Journal Article 2025 07 14 The narrations regarding the Prophet’s (S) enchantment are among the controversial issues that have sparked extensive debate among Muslim scholars due to their doctrinal implications for the status of prophethood and the principle of infallibility. According to a number of accounts cited in both Sunni and Shi‘i sources, the Prophet (S) was allegedly bewitched by a Jewish man named Labīd ibn al‑Aʿsam, which reportedly affected certain physical aspects of his life for a brief period. Scholars have been divided over these narrations — some accepting them, while others rejecting them on the grounds that they contradict the doctrine of prophetic impeccability. This study seeks to address the question of whether the reports of the Prophet’s (S) enchantment genuinely conflict with the principle of infallibility. It examines the chains of transmission and content of these hadiths, analyzes the approaches of hadith scholars and exegetes toward them, and explores possible reconciliations between these narrations and Islamic theology. The research employs a descriptive‑analytical methodology based on reliable hadith, theological, and exegetical sources. The findings indicate that although these narrations possess weak chains of transmission in Shi‘i collections, they are considered authentic in certain Sunni sources. Nevertheless, they do not violate the concept of infallibility, since the enchantment did not affect the Prophet’s (S) intellect or revelation, but represented a temporary physical trial that ended through divine intervention—an event that further affirms his divine protection and the truth of his prophethood, as well as the elevated rank of his successor, Imam ‘Alī, who was assigned to nullify the spell. Keywords: Prophet’s (S) Enchantment, Prophetic Infallibility, Enchantment Narrations, Labīd ibn Al‑Aʿsam, Al‑Muʿawwidhatayn. Introduction The issue of the Prophet’s (S) bewitchment is one of the sensitive topics that has sparked wide-ranging debate among Muslim scholars, due to the serious implications it carries for the status of prophethood and infallibility. Several Shiʿi and Sunni sources contain reports stating that the Messenger (S) of God was subjected to sorcery by the Jew Labīd b. al‑Aʿṣam, after the Prophet’s (S) return from the Treaty of Ḥudaybiyya. Most of these reports indicate that the sorcery took the form of knots placed in a well, which affected certain physical aspects of the Prophet (S) to the point that he would imagine he had done something when he had not. God then revealed the reality of the matter to him, the spell was nullified, and its effects disappeared. Scholarly positions regarding these reports have been divided. While many Sunni hadith scholars and exegetes accepted them and regarded their chains of transmission as sound, most Imāmī scholars rejected them, viewing them as incompatible with the foundational principle of the Prophet’s (S) infallibility. They argued that asserting any effect of sorcery on the Prophet’s (S) perception or awareness contradicts both the Qur’anic and rational bases on which his infallibility rests. This divide between acceptance and rejection has made the issue one of the most prominent points of contention in the Islamic intellectual tradition. Although the discussion begins from a hadith‑critical and isnād‑based standpoint, its dimensions extend far beyond that into theological and doctrinal inquiries. The central question arises: Can sorcery affect a divinely protected prophet? And if the reports are authentic, are they truly incompatible with infallibility, or can they be interpreted in a way that preserves the Prophet’s (S) exalted status? Hence, the incident must be studied comprehensively: starting with the linguistic and technical meanings of sorcery, followed by a critical analysis of the reports in both chain and content, and finally an investigation into their possible conflict with prophetic infallibility. This study seeks to present a balanced treatment by integrating hadith verification, content analysis, and theological reasoning, with the aim of reaching a precise scholarly conclusion regarding the value of these reports and whether they can or cannot be reconciled with the Islamic doctrine of the Prophet’s (S) infallibility. Undoubtedly, reopening this file contributes to clarifying an important aspect of the Prophet’s (S) biography and to highlighting the special divine care that encompassed the Noble Prophet (S) in all circumstances. Materials & Methods The methodology employed in this study is the descriptive-analytical approach. This involves a critical examination and analysis of the relevant narrations concerning the Prophet Muhammad’s (S) alleged magic. The research draws upon authoritative hadith, theological, and interpretive sources to dissect the chains of transmission and the content of these narrations. The aim is to clarify how scholars have historically addressed these texts and to evaluate their compatibility with the core tenets of Islamic belief, particularly the doctrine of prophetic infallibility. Discussion & Result The narrations concerning the Prophet’s (S) magic have generated considerable scholarly debate, primarily due to their apparent conflict with the established principle of prophetic infallibility. While some Sunni sources present narrations suggesting the Prophet (S) was indeed affected by magic, leading to temporary physical ailments, Shia scholars largely reject these due to their perceived contradiction with his divine immunity from error and spiritual harm. This study posits that even if these narrations are accepted, the magic’s effect was superficial and temporary, not impacting the Prophet’s (S) intellect, divine revelation, or prophetic mission. The resolution lies in understanding magic as a transient affliction that ultimately highlights divine protection and reinforces the Prophet’s (S) truthfulness, particularly through the actions of Imam Ali in neutralizing it. The descriptive-analytical method, applied here, supports this interpretation by examining the textual evidence and scholarly consensus. Conclusion The study has shown that although the narrations concerning the Prophet’s (S) enchantment possess reliable chains of transmission in certain Sunni sources, they lack authentic isnāds in Shi‘i collections. Nevertheless, even if the authenticity of these narrations is assumed, the objection based on the claim that the Prophet’s (S) intellect or heart was affected by the spell has no solid scholarly or theological foundation. One of the well‑established doctrinal principles in Islam is that the Prophet’s (S) heart cannot be influenced by sorcery, for it is the locus of revelation and the source of divinely granted knowledge, safeguarded by God from anything that could compromise his prophetic mission. Accordingly, the enchantment mentioned in the reports did not affect the Prophet’s (S) perception, awareness, or will; rather, it was limited to certain aspects of his blessed physical being, reflecting only on minor personal matters without in any way impacting his message or the process of conveying it. Moreover, this event lasted no more than three days and was known only to some of his wives. It ended with the nullification of the spell through divine revelation—an indication of special divine care that strengthens, rather than weakens, confidence in his prophethood. In addition, the incident contains a significant merit attributed to the Commander of the Faithful, ‘Alī ibn Abī Ṭālib, for the Prophet (S) entrusted someone who was like his own self with the task of undoing the spell, and it was ‘Alī who was chosen. This carries a clear symbolic indication of his elevated status and of a divinely ordained preparation for his succession after the Messenger (S) of God. In light of the above, the narrations concerning the Prophet’s (S) enchantment—when understood within their proper context—do not contradict the principle of infallibility, nor do they undermine confidence in the prophetic message. Rather, they reaffirm the divine protection granted to the Prophet (S) and highlight aspects of divine wisdom manifest in his trials, his selection, and the affirmation of his successor after him. تُعَدّ روايات سِحر النبيّﷺ من المسائل الإشكاليّة التي أثارت جدلًا واسعًا بين علماء المسلمين، وذلك لما يترتّب عليها من آثار عقائديّة ترتبط بمقام النبوّة والعصمة. فبحسب عددٍ من الروايات الواردة في كتب الفريقين، تعرّض النبيّﷺ للسحر على يد لبيد بن الأعصم اليهودي، ممّا أثّر عليه في بعض شؤونه الجسديّة لفترة وجيزة. وقد انقسم العلماء تجاه هذه الروايات بين مؤيّدٍ لقبولها، ورافضٍ لها بدعوى تعارضها مع مبدأ العصمة. تسعى هذه الدراسة إلى معالجة مشكلة مدى تعارض روايات سحر النبيّﷺ مع أصل العصمة النبويّة، وذلك من خلال فحص الروايات من حيث السند والمضمون، وبيان طريقة تعاطي المحدّثين والمفسّرين معها، كما تبحث في إمكانيّة رفع التعارض المزعوم بين هذه الروايات والعقيدة الإسلاميّة. وقد اعتمدت الدراسة على المنهج الوصفي التحليلي، بالاستناد إلى المصادر الحديثيّة والكلاميّة والتفسيريّة المعتبرة. وتوصّلت إلى أنّ هذه الروايات، وإن كانت ضعيفة السند في كتب الشيعة، إلا أنّها معتبرة في بعض مصادر أهل السنّة، ولا تتعارض مع العصمة لأنّ السحر لم يؤثّر في عقل النبيّﷺ ولا وحيه، بل كان ابتلاءً جسديًّا مؤقّتًا زال بوحيٍ إلهي، ما يؤكّد صيانته الإلهيّة ويُعزّز صدق نبوّته ومقام وصيّه عليٍّ الذي كُلِّف بإبطال السِّحر.

أکاديمية العلوم الإنسانية و الدراسات الثقافية آفاق الحضارة الاسلامية 1562-6822 29 1 2026 06 10 Grammatical Tense in the Story of Joseph: A Comparative Analysis of Surah Yusuf and the Book of Genesis Based on Gérard Genette's Method الزمن النحوي في رواية يوسف تحليل مقارن لسورة يوسف وسفر التكوين بناءً على منهج جيرار جينيت 12559 10.30465/afg.2026.52036.2198 AR علي اصغر یاری اصطهباناتی أستاذ مساعد، قسم اللغة العربية و آدابها، كلية القانون والإلهيات، جامعة الشهيد باهنر في كرمان، كرمان، إيران 0000-0001-5175-5639 مرتضی عرب أستاذ مساعد، قسم الإلهيات، كلية القانون والإلهيات، جامعة الشهيد باهنر في كرمان، كرمان، إيران 0000-0002-0085-0174 علي اصغر شهبازی أستاذ مساعد، قسم اللغة العربية و آدابها، كلية الآداب والعلوم الإنسانية، جامعة الإمام الخميني الدولية، قزوين، إيران، Journal Article 2025 05 23 Narratology, as a branch of literary criticism, analyzes the temporal structure of narratives. In Narrative Discourse, Gérard Genette defined grammatical tense through three elements: order, duration, and frequency. This study examines the story of Joseph in two prominent religious narratives: Surah Yusuf (the Holy Qur'an) and the Book of Genesis (the Torah, chapters 37–50). The aim is to assess the applicability of Genette's theory to religious texts and to demonstrate the similarities and differences in the temporal structure between these two narratives. In Surah Yusuf, extensive temporal displacements (analepsis and prolepsis) appear, while duration focuses on pivotal points with intermittent ellipsis, and repetitive frequency emphasizes moral lessons. In contrast, the Book of Genesis is characterized by a more linear structure, with limited temporal displacements, a more balanced duration with more frequent pauses, and a frequency that highlights historical details. This study, which follows a descriptive-analytical method, concludes that both narratives use time to achieve their religious goals: more precisely, in the Qur'an for divine wisdom and admonition, and in the Torah for documenting the life and history of the people. This analysis confirms that Genette's theory, despite its Western roots, is applicable to religious texts, but the function of time differs in each narrative according to theological intention. Keywords: Surah Yusuf, Book of Genesis, grammatical tense, Gérard Genette. Introduction The story of Joseph (Yusuf) is the only narrative in the Qur'an described as “the best of stories” (12:3). It is also one of the most extended continuous narratives in the Book of Genesis (chapters 37–50). Although both texts share the same core plot — a beloved son betrayed by his brothers, enslaved, imprisoned, elevated to power, and finally reunited with his family — their narrative architectures differ significantly. Gérard Genette, in Narrative Discourse (1980), provides a precise analytical tool for examining such differences through the concept of grammatical tense, which he divides into three components: order (the relationship between the chronological sequence of events and their arrangement in the text, including anachronies such as analepsis/flashback and prolepsis/flashforward), duration (the ratio between story time and narrative text length, manifesting as scene, ellipsis, pause, or summary), and frequency (how many times an event is narrated relative to how many times it occurs: singulative, repetitive, iterative). The present study applies this tripartite model to answer two research questions: (1) To what extent is Genette's theory, rooted in Western literary criticism, applicable to religious scriptures? (2) How do the distinct temporal structures of Surah Yusuf and Genesis reflect their respective theological goals — transcendental wisdom and moral lesson in the Qur'an versus historical documentation and covenantal memory in the Torah? Materials and Methods The primary materials are the Arabic text of Surah Yusuf (Qur'an 12:1–111) and the Hebrew text of Genesis 37–50, consulted in standard translations (Saheeh International for the Qur'an; New Revised Standard Version for Genesis). The study adopts a descriptive‑analytical comparative method. Genette's framework (as elaborated in Narrative Discourse and Narrative Discourse Revisited) is applied systematically to both texts. To avoid imposing an external literary model onto sacred scriptures, the analysis is supplemented by classical and modern exegetical works (e.g., al‑Ṭabarī, al‑Ṭabāṭabāʾī, and Alter) and informed by Paul Ricoeur’s hermeneutical theory of threefold mimesis (prefiguration, configuration, refiguration), which justifies contemporary narrative readings of ancient religious texts. Each component of grammatical tense is examined separately: order (analepses and prolepses, both external and internal, as well as mixed anachronies), duration (the four rhythmic modes), and frequency (singulative, repetitive, iterative). The analysis then compares the results between the two narratives. Discussion and Results Order: In Surah Yusuf, anachronies are abundant and often complex. External analepses (e.g., Q. 12:1–2 referring to the revelation of the Qur'an itself) establish a metaphysical frame; internal prolepses (e.g., the childhood dream in Q. 12:4, fulfilled in Q. 12:100) create suspense and emphasise divine foreknowledge. Mixed anachronies (e.g., Q. 12:21, combining a prolepsis of Joseph's future power with an implicit analepsis of earlier divine teaching) highlight God's pervasive agency. In Genesis, order is predominantly linear. Analepses are short and mostly internal, clarifying family background (e.g., Gen. 37:1–2 linking back to Isaac and Abraham). Prolepses are rare and implicit; Joseph's dreams (Gen. 37:5–9) are reported without immediate divine commentary. Thus, the Qur'an uses complex order to foreground transcendent causality, whereas Genesis uses linear order to narrate a historical family chronicle. Duration: Surah Yusuf displays a fast rhythm. Ellipsis and summary dominate (e.g., Joseph’s years in prison are condensed into “a few years” in Q. 12:42). Scenes (isochrony) are reserved for key dialogic moments (e.g., the temptation by Potiphar's wife, Q. 12:23–29). Pauses are extremely brief and didactic (e.g., the king’s dream, Q. 12:43). Genesis, by contrast, has a more balanced rhythm: scenes are frequent and extended (e.g., the brothers’ conspiracy, Gen. 37:18–27); pauses are longer, providing descriptive and genealogical details (e.g., Pharaoh’s dream in Gen. 41:1–7; the list of names in Gen. 46:8–25); summary and ellipsis are used but do not dominate. Hence, the Qur'an’s accelerated pace focuses attention on exemplary moments of moral trial and divine intervention, while Genesis’s measured pace allows for historical thickening and character development. Frequency: In Surah Yusuf, the singulative mode (one event narrated once) provides clarity. The repetitive mode (one event narrated several times) is used strategically for moral emphasis — most notably, the attempted seduction by Potiphar’s wife is related three times (Q. 12:23–29, 32, 51), each time revealing a different moral or legal aspect. The iterative mode (several events narrated once) generalises divine patterns (e.g., “Thus did We establish Joseph in the land”). In Genesis, the singulative predominates throughout, ensuring a straightforward historical sequence. Repetitive narration is rare (e.g., Pharaoh’s dream is told twice, Gen. 41:1–7 and 41:17–21) but serves to confirm the dream’s divine origin. Iterative summaries are practical rather than symbolic (e.g., “Joseph went out over the land of Egypt”). Thus, repetition in the Qur'an is pedagogical; in Genesis, it is evidentiary. Conclusion This comparative analysis demonstrates that Genette’s theory of grammatical tense is not only applicable to religious narratives but also reveals their distinctive theological functions. Both Surah Yusuf and Genesis employ temporal manipulation to affirm divine providence. However, the Qur’an uses complex anachrony, fast duration, and pedagogical repetition to transform the story into a timeless lesson about God’s wisdom, human jealousy, patience, and forgiveness. The Torah, through linear order, balanced duration, and predominantly singulative frequency, constructs the same story as a foundational memory of the people of Israel, tracing the covenant from the patriarchs to the Egyptian sojourn. The difference is not accidental: it reflects the Quranic emphasis on ‘ibrah (admonition) versus the Biblical emphasis on tôledôt (generations/history). Future research could apply Genette’s other categories (mood and voice) to the same narratives or extend this comparative method to other shared prophetic stories (e.g., Moses, Noah). يحلّل علم السرد، كفرع من النقد الأدبي، البنية الزمنية للروايات، وقد عرّف «جيرار جينيت» في الخطاب السردي الزمن النحوي بثلاثة عناصر وهي الترتيب، والاستمرارية، والتكرار. تبحث هذه الدراسة قصة يوسف في روايتين دينيتين بارزتين، وهما سورة يوسف (القرآن الكريم) وسفر التكوين (التوراة، الأصحاحات 37-50). وإن الهدف هو تقييم قابلية تطبيق نظرية جينيت على النصوص الدينية وإظهار أوجه التشابه والاختلاف في البنية الزمنية بين هاتين الروايتين. في سورة يوسف، تُظهر الانزياحات الزمنية الواسعة (التأخر والتقديم)، بينما تركز الاستمرارية على النقاط المحورية مع حذف متقطع، ويؤكد التكرار المتكرر على الدروس الأخلاقية. في المقابل، يتميّز سفر التكوين ببنية أكثر خطية، مع انزياحات زمنية محدودة، واستمرارية أكثر توازنا مع توقف أكثر، وتكرار يبرز التفاصيل التاريخية. توصلت هذه الدراسة التي انتهجت المنهج الوصفي‌ـ التحليلي إلی أن كلا الروايتين تستخدمان الزمن لتحقيق أهدافهما الدينية؛ وبعبارة أدق، في القرآن للحكمة الإلهية والعبرة، وفي التوراة لتوثيق حياة وتاريخ الشعب. يؤكد هذا التحليل علی أن نظرية جينيت، على الرغم من جذورها الغربية، قابلة للتطبيق على النصوص الدينية، ولكن وظيفة الزمن تختلف في كل رواية وفقًا للنية اللاهوتية. الكلمات المفتاحية: سورة يوسف، سفر التكوين، الزمن النحوي، جيرار جينيت.

أکاديمية العلوم الإنسانية و الدراسات الثقافية آفاق الحضارة الاسلامية 1562-6822 29 1 2026 08 01 Quranic Trigonometry and Its Role in Understanding the External and Internal Meanings Based on the Views of Firuzabadi, Ibn Malik, and Bataliusi المثلثات القرآنية ودورها في إستدراك المعاني ظهراً وبطناً، متعوّلاً على آراء الفيروزآبادي وابن مالك والبطليوسي 13608 10.30465/afg.2026.53664.2239 AR رحیم آذرنیا طالب الدكتوراه في قسم اللّغة العربیّة وآدابها بجامعة الشّهید مدني بأذربیجان، إیران 0009-0006-8136-4368 محمدرضا اسلامی أستاذ مساعد في قسم اللّغة العربیّة وآدابها بجامعة الشّهید مدني بأذربیجان، إیران. 0009-0000-1544-0322 حسن اسماعیل زاده باوانی أستاذ مشارک في قسم اللّغة العربیّة وآدابها بجامعة الشّهید مدني بأذربیجان، إیران. 0000-0001-8502-173X علی قهرمانی أستاذ مشارک في قسم اللّغة العربیّة وآدابها بجامعة الشّهید مدني بأذربیجان، إیران. 0000-0001-6509-2426 Journal Article 2025 12 04 The Holy Quran is a rich repository of lexical and rhetorical subtleties, many of which are manifested through the apparent and latent meanings of its words. One such linguistic phenomenon is that of homographic triples (al-kalimat al-muthallatha), which has garnered significant attention from linguists. This research endeavors to examine these homographic triples within the Quranic text defined as words sharing an identical orthography but differing in their diacritical marks (vowelization). The present study seeks to elucidate the role of this phenomenon in apprehending both the explicit and implicit meanings of the verses. By explicating the role of the Quranic context (siyāq) and analyzing the foundational nuances of each type of triple, this research aims to contribute, however modestly, to a more profound and precise understanding of the Quranic lexicon. Furthermore, it strives to lay groundwork for subsequent research in the fields of Quranic sciences and linguistics. The methodology employed in this paper is descriptive-analytical and inductive. Relying on primary sources such as "Al-Durar al-Muththathah" by Majd al-Din al-Firuzabadi, "Ikmāl al-Iʿlām" by Ibn Mālik, and "Al-Muthallath" by al-Batalyosi, the homographic triples in the Quran have been collected, classified, and analyzed. The findings showed that the words of the Quranic triangle are of two types: synonymous words, in which the change of vowel affects the rhetorical or dialectal aspect without changing the original meaning of the word, and this dialectal change enriches the text without changing the meaning (such as "enemy" and "difference"). The second type, such as "bar", "jannat" and "habb", are polysemantic words in which different movements lead to a fundamental semantic change. Introduction Triangle words reflect the richness of the Arabic language in derivation and meaning and are considered among the rhetorical devices in the Holy Quran, and are used to unify or differentiate meanings based on the text. The study of this phenomenon is all the more important as it relates to the text of the Quran, because the Holy Quran, as the pinnacle of Arabic rhetoric, contains triangular words whose varied vowel signs sometimes directly affect the interpretation of the meaning, or at other times, show a kind of acceptable dialectal diversity in the readings. The Holy Quran, as the highest text, is the pinnacle of linguistic and rhetorical creativity. And each of its words has a semantic depth and eloquence that requires extraordinary precision on the part of the interpreter and researcher to understand and analyze. Scientific efforts have not been limited to the lexical analysis of these words, but have expanded to a precise classification that distinguishes between words whose meaning remains the same despite their three different vowel signs, and words whose meanings are different. Materials & methods This study relies on a descriptive-analytical approach based on systematic inductive analysis of the Quranic text, in which triangle words are collected through a careful study of the verses and then, relying on reliable ancient sources, are classified into two main categories based on agreement or disagreement of meaning. In the study of words with similar meanings, the book "Al-Durr Al-Mubtathah" by Firuzabadi was used, while in the analysis of words with different meanings, "Akamal Al-Imam" by Ibn Malik and "Al-Muthalath" by Batluysi were referred to. This was done by focusing on the Quranic context through the study of the verses in which these words appear, in order to understand the role of context in determining the external and internal meaning of the words. Discussion & Result This article examines the triangle words in the Holy Quran with two main approaches: The first approach deals with triangle words that have the same meaning and show a wide linguistic and dialectal range without a significant impact on the contextual meaning. This approach relies mainly on the book “Al-Durr al-Mubahthathah fi al-Ghurar al-Muthallah” by Majd Firuzabadi, whose author has dedicated his work to studying and collecting these words and has distinguished himself by his thorough study of this type of words. The second approach focuses on triangle words with different meanings (homophones), in which a change in vowel signs transfers the word from one semantic field to another in the text of the Quran. This approach benefits from the opinions and works of two prominent figures in this field: Ibn Malik in his book “Akmal al-Ilam bi-Muthallah al-Kalam” who provides a detailed grammatical and morphological analysis, and Batuliusi in his book “Al-Muthallah” who completes this picture with his comprehensive lexical analyses. Conclusion A comprehensive study of triangle words in the Holy Quran shows that this linguistic phenomenon is divided into two distinct categories. While they share a common external structure - a single spelling and a variety of Arabicization - they are fundamentally different in their semantic impact and rhetorical function. Both categories are based on established traditions of classical Arabic and the rules laid down in the works of ternary linguistics such as Ikmal al-Ilam by Ibn Malik, al-Muthalath al-Batliyysi and al-Gharrar al-Mushammathah, and the established readings play an important role in establishing the variations in this sacred text. First category: Triangular words with fixed meaning: In the study of this category of words, the change in the diacritical marks is merely a linguistic and dialectal change that does not affect the original meaning. These words retain their single meaning throughout the Quranic context, and their phonetic differences, the scope of the work. القرآن الكريم كنز حافل بالدقائق اللفظية والبلاغية، تتجلى في ضوء المعاني الظاهرة والباطنة للكلمات؛ ومن هذه الظواهر اللغوية ما يُعرف بالكلمات المثلثة، إذ تسعى هذه الدراسة إلى بحث الكلمات المثلثة في نص القرآن الكريم؛ والمقصود بها تلك الكلمات التي يتطابق رسمها ويختلف ضبطها بالحركات. يهدف هذا البحث إلى بيان دور هذه الظاهرة في استكناه المعاني الظاهرة والخفيَّة للآيات، من خلال توضيح دور السياق القرآني ودراسة الدقائق الأساسية لكل نوع من أنواع المُثَلَّث. فإنه يسعى لأن يكون له تأثير، ولو طفيف، في فهمٍ أعمق وأدق للألفاظ القرآنية، وكذلك لتوفير خطوات مبدئية للأبحاث اللاحقة في مجال علوم القرآن واللغويات. اعتمد منهج البحث في هذه المقالة على النمط الوصفی- التحليلی والاستقرائی، وبناءً على مصادر مثل «الدرر المثلثة» لمجد الدين الفيروزآبادي، و«إكمال الإعلام» لابن مالك، و«المثلث» للبطليوسي، التی قد جمعت ودرست الكلمات المثلثة في القرآن. وأظهرت النتائج أن الكلمات المثلثة في القرآن نوعان: كلمات مترادفة، إذ إنّ تغيير الحركة يؤثر على الجانب البلاغي أو اللهجي فيها ولا يغيّر المعنى الأساسي للكلمة وهذا التنويع اللهجي يُثري النص دون تغيير المعنى (كعُدْوَة وتَفَاوُت). والنوع الثاني الذی يمثله «برّ»، «جنَّة»، «حبّ»، هو الكلمات متعددة المعاني، حيث تؤدي الحركات المختلفة إلى تغيير دلالي جوهري.

أکاديمية العلوم الإنسانية و الدراسات الثقافية آفاق الحضارة الاسلامية 1562-6822 29 1 2026 08 01 Manifestations of Sufi discourse and its elements in Soad Al-Sabah's poetry تجليات الخطاب الصوفي ومكوناته في شعر سعاد الصباح 14086 10.30465/afg.2026.50886.2216 AR أمير فرهنگ نيا أستاذ مشارك في اللغة العربية وآدابها، جامعة شهيد بهشتي، طهران، إيران مهسا فلاح ماجستير في اللغة العربية وآدابها، جامعة شهيد بهشتي، طهران، إيران، Journal Article 2025 09 15 Sufi literature is distinguished by its sublime meanings and transcendent qualities. Sufi discourse is a pure stance emanating from divine love and affection, a cleansing of the material world, and liberation from the prison of the body. Contemporary poetry has succeeded in reflecting Sufi thought and its components to the reader. Regarding Sufi poems, some female poets have managed to express Sufi themes with sincere emotion and fervent feelings, resulting in poems of greater richness and high quality. Among them is the Kuwaiti poet Suad Al-Sabah, who expresses Sufi ideas with the intention of eliminating all the impurities of base expressions, transforming poetic language into a transparent veil that surrounds words, images, symbols, and meanings, thus extracting the greatest expressive energies in language and enabling her to elevate the level of the Sufi experience and embody it in diverse poems. Since the language of poetry is inherently mystical, Suad uses it as raw material, extracting its purest essence—a language devoid of worldly needs and brimming with the highest human meanings. This article examines the mystical discourse and its components in Suad's poetry using a descriptive-analytical approach. It cites, among other findings, that one of the most important components of her mystical discourse is divine love, which culminates in obedience to God, an obedience born of love itself, not fear of punishment. From her perspective, the Sufi's heart is an instrument for attaining divine love, which can only be realized through experience. She journeys on the path to God with her soul, her senses, and her heart. Among the most prominent mystical symbols in her poetry are supplication, the philosophy of existence and annihilation, and faith. There are secrets behind the words, for they are allusions understood only by the Sufi. She is a poet and an artist who plays the role of a mother who has lost her son, beginning with supplication to God. Among the Sufi terms are illusions, imagination, and inspiration, which for her are a means to reach certainty and understand the secrets of the world; she exaggerates illusion and presents herself as an illusion. Key words : Sufi discourse, Ingredient sufi poet, Kuwait poetry of contemporary, dream , imagination , Saad al – Sabah. 1- Introduction Sufi literature is distinguished by the most brilliant topics and sublime descriptions. Sufi discourse is an untainted position derived from love, divine love, separation from the material world and liberation from the prison of the body. Contemporary poetry has been able to show the Sufi thought and its elements to the reader. Regarding the Sufi odes, some women poets have been able to express the Sufi themes with honest emotion and fiery feelings; among them, is the Kuwaiti poet, Suaad Al-sabah, who expresses Sufi thoughts in order to transform poetic language to transparent cover. Sufi language is a type of language which is surrounded by words, images and themes to extract the most prominent expression from the language. A subject that allows her to improve the level of Sufi experience and embody it in various poems. Since the language of poetry is naturally Sufi, Soad al- sabah uses it at a raw material that can be extracted from the purest sources. Sufi language is free of any material needs and full of the highest human subjects. The form of Sufi discourse is the emergence of deep Sufi love and its feeling in front of God. In recent decades, Sufi poetry has been searching for symbols of human growth, and Sufism has had a deep and wide impact on contemporary literature. Materials & methods The working method in this research is descriptive and analytical. Discussion & Result The Sufi themes in the poetry of Soad Al-Sabah are carefully and elegantly expressed in the poetry of Soad al-Sabah, and the poet has been able to use the form of poetry to serve the themes by using divine love and expressing it in a symbolic way, and by influencing the audience, while attracting her attention to expressing Sufi thoughts, she has been able to successfully convey her views and thoughts to the readers of her poetry. Conclusion As this writing proves, Soad Al-sabah is one of the most prominent poets of Kuwait, whose Sufi manifestations are manifested in her poetry and the elements of Sufi discourse in her divine love. Sufi signs are shown in the linguistic and visual manifestations of Soads poetic experience, in a way that he uses dreams in her Sufi discourse to express her poetic experience and honest emotions as an imaginary world. She is trying to upgrade the material experience of love to the experience of mystical divine love. Sufi symbolic meanings in Soad al-sabahs poetry occur in purely personal symbols and are not related to universal and general feelings, and in their labels, they show prayer, philosophy of existence, nothingness, and also faith. According to Sabah, Sufi poetic codes are manifested in secrets that only a Sufi person is aware of her point of view, there is no veil between the heart, soul and God, and this is where faith in unity and philosophy is found. یمتاز الأدب الصوفي بأسمی المعاني والصفات المتعالية، والخطاب الصوفي موقف نقي ينبع من الحب والمودة الإلهية وغسل الأيدي من العالم المادي، والتحررمن سجن الجسد. استطاع الشعر المعاصر أن یعکس للقارئ الفکر الصوفي ومكوناته وفيما یخصّ القصائد الصوفية تمکّنت بعض الشاعرات من التعبیر عن المضامین الصوفیة بعاطفة صادقة ومشاعر ملهبة، فتتّسم قصائدهن بثراء أكثر وجودة عالية. منها الشاعرة الکویتیة سعاد الصباح التي تعبر عن الأفكار الصوفية بغیة التخلص من کل شوائب التعبيرات الدنيئة، وتحويل اللغة الشعریة إلی حجاب شفاف يحيط بالكلمات والصور والرموز والمعاني لتستخرج أعظم الطاقات التعبيرية في اللغة بما يمكّنها من الارتقاء بمستوی التجربة الصوفية وتجسيدها في قصائد متنوعة. بما أن لغة الشعر صوفية بطبيعتها، فتستخدمها سعاد كمادة خام يمكن استخلاصها من أنقی معادنها وهي لغة خالية من كل الحاجات الدنيوية ومليئة بأسمی المعاني الإنسانية. یتناول المقال الخطاب الصوفي ومكوناته في شعر سعاد وفقاً للمنهج الوصفي- التحليلي ويحكي قسم من النتائج عن أنّ من أهم مكونات الخطاب الصوفي عندها الحب الإلهی الذي ینتهي إلی طاعة الله الکامنة في حبّه ولیس خوفاً من العقاب؛ إذ إنّ قلب الصوفي من منظورها أداة لنیل الحب الإلهی الذي لن یتبلور إلا بالتجربة، فهی تسیر في سبیل الله بروحها وإحساسها وقلبها، ومن أبرز الرموز الصوفية في شعرها، الدعاء وفلسفة الوجود والفناء والإیمان. وثمة أسرار وراء الكلمات، طالما أنها إشارات لا یفهمها إلا الصوفی، فهي شاعرة و فنّانة تلعب دور الأم التي فقدت ابنها، فتبدأ بالدعاء إلی الله. ومن المفردات الصوفية عندها الأوهام والخيال والإلهام وهي بالنسبة لها وسيلة للوصول إلی الیقین وفهم أسرار الدنيا؛ وهي تبالغ في الوهم وتقدم نفسها علی أنها أوهام.

أکاديمية العلوم الإنسانية و الدراسات الثقافية آفاق الحضارة الاسلامية 1562-6822 29 1 2026 08 01 Contemporary Egyptian Thinkers and Religious Historiography (Case Study: Abbas Mahmoud al-Aqqad's View of the Life of Fāṭima al-Zahrāʾ (PBUH) المفكّرون المصريّون المعاصرون والكتابة التاريخيّة الدينيّة (دراسة حالة: نظرة عبّاس محمود العقّاد إلى سيرة السيّدة فاطمة الزهراء (عليها السلام)) 14091 10.30465/afg.2026.50905.2167 AR مريم عزيزيان أستاذة مساعدة فی قسم التاریخ، الکلیة الأاداب و علوم الإسلامي، جامعة فردوسي مشهد، ایران. Journal Article 2025 06 16 The position of Fāṭima, the daughter of the Prophet of Islam (PBUH), is not only prominent in Shiite belief but has also held a distinguished status in Sunni thought. In the contemporary period, some Muslim scholars revisited the lives of early Islamic figures in response to the needs of their time. ʿAbbās Maḥmūd al-ʿAqqād was one such scholar, having written biographies of numerous prominent figures. Given his multifaceted identity as a literary, historical, journalistic, and political figure, examining his views can shed light on the perspectives of contemporary Sunni thinkers toward early Islam and its contentious events. This study therefore examines and analyzes al-ʿAqqād’s narrative of the life of Fāṭima al-Zahrāʾ. It asks why al-ʿAqqād wrote a biography of Fāṭima, the Prophet’s daughter, in 1953 and how he portrayed her political and social life.Al-ʿAqqād’s lived experience in Egypt’s political environment during the first half of the twentieth century, together with his familial affection for the Ahl al-Bayt, led him to write Fāṭima’s biography with the aim of presenting an ideal model. By emphasizing the influence of “geniuses” (nawābigh) and “heredity” (tawāruth), al-ʿAqqād narrated the life of Fāṭima al-Zahrāʾ and analyzed her influence in subsequent centuries. His account of the Prophet’s daughter’s opposition to Abū Bakr’s caliphate and the incident of Fadak combines admiration for her with an effort to justify the caliph’s position. Although al-ʿAqqād’s interpretation remained shaped by the Sunni principle concerning the integrity of the Companions, his effort to provide a balanced analysis created a basis for an intersubjective space conducive to rapprochement between Shiite and Sunni perspectives. Keywords: Fāṭima al-Zahrāʾ (PBUH), Abbas Mahmoud al-Aqqad, Political Life, Heredity (Inheritance), Fadak. Introduction Fāṭima al-Zahrāʾ occupies an important position in the history of early Islam, and her individual, social, and political life has long been discussed by Muslim scholars and intellectuals. This interest has not been limited to Shiite scholars; Sunni scholars have also narrated and interpreted various aspects of her life. In the contemporary period, political and social transformations, Western influence, colonialism, and cultural change encouraged new approaches to Islamic history and the reassessment of early Islamic figures. Some Muslim intellectuals sought to reinterpret the lives of these figures in light of the intellectual and social needs of their own time. ʿAbbās Maḥmūd al-ʿAqqād (1889–1964), one of the prominent Egyptian intellectuals of the modern period, was among those who revisited the history of early Islam. His work on Fāṭima al-Zahrāʾ was published in 1953 as part of his ʿAbqariyyāt Islāmiyya project. The main issue addressed in this study is why al-ʿAqqād turned to the life of Fāṭima al-Zahrāʾ and how he represented her social and political life within the intellectual and political context of modern Egypt. Materials and Methods is study employs a historical and descriptive-analytical approach. Its principal source is al-ʿAqqād’s Fāṭima al-Zahrāʾ wa-l-Fāṭimiyyūn, particularly the first section devoted to the life of Fāṭima al-Zahrāʾ. The study analyzes the structure and content of the work and examines al-ʿAqqād’s narratives concerning Fāṭima’s family background, upbringing, marriage, personality, social and political life, death, and descendants. It also considers al-ʿAqqād’s intellectual development and political experience in modern Egypt in order to clarify the context in which his interpretation emerged. Particular attention is given to his treatment of divergent historical reports and to the concepts of “geniuses” and “heredity” as central elements of his historical interpretation. Discussion and Results The findings show that al-ʿAqqād’s decision to write about Fāṭima al-Zahrāʾ resulted from the interaction of intellectual, familial, and historical factors. His family environment contributed to his attachment to the Prophet and the Ahl al-Bayt. Although al-ʿAqqād was raised in a Sunni family, he developed a strong emotional attachment to the Prophet’s family from an early age and regarded this attachment as connected with heredity. This familial affection later influenced his writings on the Ahl al-Bayt. Another factor was al-ʿAqqād’s view of prominent historical figures as models for contemporary society. In his understanding, although external circumstances change across historical periods, fundamental aspects of human nature remain sufficiently stable for outstanding historical personalities to serve as models for later generations. Accordingly, his biography of Fāṭima was not merely a reconstruction of the past but also an attempt to present an ideal model for contemporary Muslims. His political experience in Egypt also contributed to this intellectual shift. Al-ʿAqqād was involved in Egyptian nationalist politics and was associated with the Wafd movement. His disagreements with its leaders, imprisonment, and gradual disappointment with political activism coincided with major political and social changes in Egypt. These experiences contributed to his increasing turn toward cultural and Islamic writing and toward historical figures as sources of moral and intellectual models. A central finding is that the concepts of “geniuses” (nawābigh) and “heredity” (tawāruth) constitute important foundations of al-ʿAqqād’s interpretation of Fāṭima. Influenced by the idea of the historical role of great individuals, he presented Fāṭima as an ideal model and an influential historical personality. At the same time, through the concept of heredity, he emphasized the transmission of moral, intellectual, and spiritual qualities through family lineage and upbringing. Faith, dignity, courage, perseverance, and steadfastness were among the qualities that he associated with Fāṭima and her descendants. Al-ʿAqqād’s portrayal of Fāṭima’s social and political life also reveals a distinctive interpretive approach. He emphasized her role within the family and her concern for the upbringing of her children, while also recognizing her political awareness and her position concerning ʿAlī’s claim to the caliphate. In discussing the events surrounding Abū Bakr’s accession, however, al-ʿAqqād attempted to explain and justify the caliph’s position by referring to the political circumstances of the Saqīfa and the perceived dangers of internal division. The episode of Fadak most clearly demonstrates the tension within al-ʿAqqād’s narrative. He presents different reports concerning Fāṭima’s claim and her discussion with Abū Bakr. On the one hand, he highlights Fāṭima’s determination, dignity, and defense of her position; on the other hand, he attempts to provide a historical justification for Abū Bakr’s position. This tension can be understood in light of al-ʿAqqād’s commitment to the Sunni principle concerning the integrity of the Companions. Thus, as a Sunni thinker, he sought to preserve both the distinguished position of Fāṭima al-Zahrāʾ and the status of Abū Bakr, which resulted in a degree of tension and inconsistency in his treatment of the Fadak narrative. Conclusion The study concludes that al-ʿAqqād’s portrayal of Fāṭima al-Zahrāʾ was shaped by his family background, political experience, intellectual development, and search for an ideal historical model. Through the concepts of “geniuses” and “heredity,” he presented Fāṭima as an influential historical personality whose moral and spiritual legacy continued through subsequent generations. The study also demonstrates that al-ʿAqqād approached Fāṭima’s life through its earthly and human dimensions. Without disregarding her religious and spiritual status, he did not portray her exclusively through a sacred and transcendent framework. Rather, he emphasized factors such as heredity, family environment, upbringing, social circumstances, political conditions, and historical agency in explaining the formation of her personality and her historical influence. In this sense, his earthly approach represents an attempt to present Fāṭima not only as a revered religious figure but also as a historical and human model whose life and actions could provide guidance for contemporary society. At the same time, al-ʿAqqād’s treatment of the caliphate of Abū Bakr and the Fadak episode demonstrates the limits imposed on his interpretation by his Sunni intellectual framework. His effort to maintain both admiration for Fāṭima and respect for Abū Bakr produced a tension in his historical narrative. Nevertheless, his attempt to approach these sensitive issues with a degree of balance, while emphasizing the historical, social, and human dimensions of Fāṭima’s life, created the possibility of an intersubjective space for rapprochement between Shiite and Sunni perspectives. في العصر المعاصر، قام بعض المفكّرين المسلمين، بما يتناسب مع متطلّبات الزمن، بإعادة قراءة وإنتاج حياة الشخصيّات المؤثّرة في صدر الإسلام، ومن بينهم السيّدة فاطمة، ابنة نبيّ الإسلام (صلى الله عليه وآله). وكان عبّاس محمود العقّاد من بين هؤلاء، إذ كتب عن حياة العديد من هؤلاء الأعلام. ونظراً لكون العقّاد شخصيّةً متعدّدة الأبعاد؛ أدبيّة وتاريخيّة وصحفيّة وسياسيّة، فإنّ دراسة آرائه يمكن أن تكشف عن زوايا نظر مختلفة للمفكّرين السنّة المعاصرين تجاه صدر الإسلام، ولا سيّما الأحداث الإشكاليّة فيه. لذلك تهدف هذه المقالة إلى دراسة وتحليل طريقة رواية العقّاد لحياة السيّدة الزهراء (عليها السلام). والسؤال الذي تسعى هذه الدراسة للإجابة عنه هو: لماذا كتب العقّاد في عام 1953م سيرة السيّدة فاطمة (عليها السلام)، وكيف روى حياتها، خصوصاً من حيث أبعادها السياسيّة والإجتماعيّة؟ تُظهر نتائج هذا البحث، الذي تمّ باستخدام المنهج الوصفي والتّحليلي، أن العقاد، بعد تجربة فشل التيارات الغربية في مجال الاستقلال السياسي لمصر، اقترب من النشاطات الثقافية والدينية. فقام بكتابة سيرة السيدة فاطمة الزهراء عليها السلام بهدف بناء نموذج مثالي للجيل الجديد. وسعى من خلال تتبع فكرتي العباقرة والتوارث إلى تقديم رواية أرضية واقعية لحياة الزهراء عليها السلام. غير أن وصفه لموقف ابنة النبي صلى الله عليه وآله من حكومة الخليفة الأول، وكذلك روايته لقضية فدك، شابها بعض التناقض؛ وذلك لأنه لم يستطع التحرر بالكامل من المسلَّمات الذهنية السنية القائلة بعدالة الصحابة. ورغم ذلك، فإن محاولته تقديم تحليل منصف هيأت أرضية مناسبة لخلق تقريب بين وجهات النظر الشيعية والسنة.

أکاديمية العلوم الإنسانية و الدراسات الثقافية آفاق الحضارة الاسلامية 1562-6822 29 1 2026 08 01 Designing a Systemic Leadership Model for Faith-Based Volunteer Relief Forces ("Jihadi Forces") during Natural Disasters: A Quranic Perspective تصميم النموذج المنظومي لقيادة القوات الجهادية في الكوارث الطبيعية من منظور القرآن الكريم 14093 10.30465/afg.2026.54987.2269 AR محمود ذبیح زاده باغلوئي خریج الدكتوراه في إدارة الموارد البشرية، كلية الإدارة، جامعة طهران، طهران، إيران. ناهید فتحي خریج الدكتوراه في الإدارة العامة و رئيس قسم المنشورات العلمية، معهد العلوم الإنسانية والدراسات الثقافية، طهران، إيران 0000-0001-5621-5113 Journal Article 2026 06 29 A systemic approach to the leadership and organization of Faith-Based Volunteer Relief Forces ("Jihadi Forces"), particularly during natural disasters such as earthquakes and floods, as well as in war-affected areas, is essential for enhancing coordination, accelerating decision-making, preventing organizational disorder, and improving the effectiveness of relief and reconstruction operations. This issue becomes particularly significant because Jihadi Forces, owing to their dynamic organizational structure and operational agility, may encounter challenges in organizing and coordinating volunteer personnel during disaster response. The Holy Quran contains numerous accounts of natural disasters experienced by different communities, together with the leadership approaches adopted by the Prophets to guide and rescue their people. The present study aimed to develop a Systemic Leadership Model for Jihadi Forces during natural disasters based on the teachings of the Holy Quran. In terms of purpose, the study is developmental, while methodologically it adopts a descriptive–exploratory design. The research employs a qualitative approach and is philosophically grounded in the interpretivist paradigm. Patterns of leadership for Jihadi Forces during natural disasters were identified and extracted through an analysis of the verses of the Holy Quran. Data were analyzed using thematic analysis, and the resulting themes were subsequently organized within the framework of the proposed Systemic Leadership Model. The findings revealed that the system inputs comprise the nature of the disaster, the psychological conditions of Jihadi Forces and the affected community, divine traditions and trials, available resources and facilities, public mobilization and collective calls for action, and ethical principles governing relief activities. The system processes include spiritual guidance and clarification, cooperation and consultation, practical jihad, the application of knowledge and reason, and motivation and morale building. The system outputs consist of saving lives and restoring life (i.e., preserving and revitalizing human life and well-being), strengthening hope and peace of mind, reinforcing social cohesion, and fostering spiritual growth and self-purification. The system feedback encompasses reflection on divine traditions, reassessment of internal conditions, continuous improvement, and the renewal of social solidarity and empathy. Furthermore, the will to rescue (i.e., preserving human life and dignity, restoring life, and rebuilding affected communities) emerged as the central driving force underpinning the proposed Systemic Leadership Model for Jihadi Forces during natural disasters. Keywords: Leadership; Jihadi Forces; Systemic Leadership Model; Natural Disasters; Holy Quran; Thematic Analysis. Introduction Natural disasters pose complex humanitarian challenges that require more than technical resources and administrative coordination. Effective disaster response depends on leadership capable of mobilizing volunteer capacities, strengthening social cohesion, sustaining public morale, and coordinating collective action under conditions of uncertainty. In the Iranian context, recent natural disasters have highlighted the significant contribution of Faith-Based Volunteer Relief Forces ("Jihadi Forces"), whose value-driven and community-oriented approach has complemented the efforts of formal emergency organizations. From a Quranic perspective, natural disasters are not viewed merely as material events but are understood within the framework of divine laws, social trials, and opportunities for moral and societal renewal. Quranic narratives portray prophets as exemplary leaders who, through faith, wisdom, compassion, and collective mobilization, guided their communities toward resilience, protection, and recovery during times of crisis. These narratives offer enduring leadership principles that extend beyond conventional disaster management frameworks. Although previous studies have examined crisis management and leadership from Islamic and Quranic perspectives, limited attention has been given to developing a Systemic Leadership Model specifically for Faith-Based Volunteer Relief Forces responding to natural disasters. Addressing this research gap, the present study aims to develop a Quran-based Systemic Leadership Model that explains how spiritual values, ethical responsibility, and collective humanitarian action can be systematically integrated to strengthen humanitarian leadership, disaster response, and community resilience. Materials & Methods This study was conducted to develop a Systemic Leadership Model for Faith-Based Volunteer Relief Forces ("Jihadi Forces") in responding to natural disasters from a Quranic perspective. It is developmental in purpose and adopts a qualitative, descriptive–exploratory design within the interpretivist paradigm. Relevant Quranic verses related to leadership, humanitarian action, natural disasters, crisis response, and relief efforts were identified through purposive sampling using advanced Quranic search tools. To ensure contextual and conceptual accuracy, the selected verses were interpreted in light of authoritative Quranic exegeses. Data were analyzed using the six-phase thematic analysis approach proposed by Braun and Clarke (2006). Initial codes were extracted from the selected verses, refined into sub-themes, and synthesized into overarching themes. These themes were subsequently organized according to General Systems Theory (Bertalanffy, 1968) to construct a Systemic Leadership Model comprising system inputs, processes, outputs, feedback, and a central driving force. The trustworthiness of the findings was established by applying the qualitative quality criteria of Lincoln and Guba (1985), including credibility, transferability, dependability, and confirmability. Discussion & Results The thematic analysis of relevant Quranic verses resulted in the development of a Systemic Leadership Model for Faith-Based Volunteer Relief Forces ("Jihadi Forces") responding to natural disasters. The extracted themes were organized into four interrelated dimensions—system inputs, system processes, system outputs, and system feedback—which collectively explain the leadership process from a Quranic perspective. The system inputs include the nature of the disaster, the psychological conditions of both Jihadi Forces and affected communities, divine traditions and trials, the mobilization of resources and facilities, public mobilization, and ethical principles governing humanitarian relief. These elements establish the contextual, organizational, and ethical foundations for effective leadership during disaster response. The system processes comprise spiritual guidance and clarification, cooperation and consultation, practical jihad, the application of knowledge and reason, and motivation and morale building. The findings indicate that Quranic leadership during natural disasters extends beyond administrative coordination by integrating faith, ethical responsibility, collective participation, and informed decision-making into a coherent leadership process. The system outputs consist of saving lives and restoring life (i.e., preserving and revitalizing human life and well-being), strengthening hope and psychological resilience, reinforcing social cohesion, and fostering spiritual growth and self-purification. Furthermore, the system feedback includes reflection on divine traditions, reassessment of internal conditions, continuous improvement, and the renewal of social solidarity. Together, these findings demonstrate that the proposed model represents a dynamic and adaptive leadership system in which humanitarian action is continuously refined through reflection, learning, and collective responsibility. Conclusion This study demonstrates that the Holy Quran provides a comprehensive Systemic Leadership Model for Faith-Based Volunteer Relief Forces ("Jihadi Forces") responding to natural disasters. Unlike previous studies that have primarily approached disasters from a managerial perspective or examined the systemic nature of disasters across pre-disaster, during-disaster, and post-disaster phases, this research introduces a leadership-centered systemic perspective based on the interconnected dimensions of system inputs, processes, outputs, and feedback. The proposed model contributes to the literature by specifically addressing the leadership and mobilization of Jihadi Forces in humanitarian response contexts and by identifying the will to rescue as the central driving force of this model. This concept extends beyond a general ethical value and provides an analytical foundation for explaining leadership mechanisms, collective motivation, the organization of volunteer forces, and the direction of humanitarian actions during crises. The model offers both a Quran-based theoretical contribution to disaster leadership studies and a practical framework for strengthening volunteer coordination, organizational resilience, and community recovery in disaster management systems. يُعد التفكير المنظومي في قيادة وتنظيم القوات الجهادية، لا سيما عند وقوع الكوارث الطبيعية مثل الزلازل والفيضانات أو آثار الحروب، من القضايا الأساسية لتحسين التنسيق، وسرعة اتخاذ القرار، ومنع الفوضى، وفعالية عمليات الإغاثة وإعادة الإعمار. وتزداد أهمية هذه القضية خاصة عندما يواجه موضوع الجهاد والمجموعات الجهادية، بسبب ديناميكيتها الهيكلية وطبيعتها الرشيقة في العمل، صعوبات في تنظيم القوات. وكما نعلم، فإن القرآن الكريم يحتوي على روايات لا حصر لها عن الأحداث والكوارث الطبيعية التي حلت بالأمم السابقة، وأساليب قيادة الأنبياء لإنقاذهم. أُجري هذا البحث بهدف تصميم نموذج منظومي لقيادة القوات الجهادية أثناء وقوع الكوارث الطبيعية بالاستناد إلى القرآن الكريم. هذا البحث من حيث الهدف هو تطويري، ومن حيث نوع المنهج فهو وصفي - استكشافي. كما أن منهج هذا البحث هو من النوع الكيفي. فلسفياً، يندرج هذا البحث ضمن فئة الجهادیة التفسيرية. وقد حوول في هذا البحث تحديد واستخراج أنماط القيادة الجهادية أثناء الأزمات بناءً على آيات القرآن الكريم. كانت طريقة تحليل البيانات في هذا البحث هي تقنية تحليل المضمون (الموضوعي). كما تم تحديد المضامين النهائية في إطار منظم للنموذج المنظومي. أظهرت نتائج تحليل البيانات باستخدام تقنية تحليل المضمون أن مدخلات النظام تشمل طبيعة الأزمة، والحالة النفسية للقوات والمجتمع، والسنن والاختبارات الإلهية، والموارد والإمكانيات، والنفير العام والتعبئة، وأخلاقيات العمل الإغاثي. وتشمل عمليات النظام أيضاً: التوجيه المعنوي والتبيين، والتعاون والتشاور، والجهاد العملي، وتوظيف العلم والعقل، والتحفيز وإثارة الحماس. أما مخرجات النظام فتشمل: إنقاذ الأرواح وإحياء الحياة، وتعزيز الأمل والطمأنينة، والتلاحم الاجتماعي، والنمو المعنوي والتزكية. ويشمل ردود فعل النظام: التفكر في السنن الإلهية، ومراجعة الحالة الداخلية، والتحسين المستمر، وإعادة إنتاج التضامن الاجتماعي. كما أن المضمون المحوري للنموذج المنظومي لقيادة القوات الجهادية أثناء الأزمات هو الإرادة الموجهة نحو الإنقاذ.

أکاديمية العلوم الإنسانية و الدراسات الثقافية آفاق الحضارة الاسلامية 1562-6822 29 1 2026 08 01 A Critical Feasibility Study of Anthropological Challenges in the Age of Artificial Intelligence with a Focus on Free Will: A Comparative Study in Islamic Theology (Ash‘arites, Mu‘tazilites, and Imamites) دراسة جدوى نقدية للتحديات الأنثروبولوجية في عصر الذكاء الاصطناعي مع التركيز على الإرادة الحرة دراسة مقارنة في علم الكلام الإسلامي (الأشاعرة، المعتزلة، والإمامية) 14102 10.30465/afg.2026.54775.2261 AR سعید نیازی طالب دكتوراه في علم الكلام، جامعة تبريز. تبریز، إيران قربانعلی کریم زاده أستاذ مشارك في الفلسفة وعلم الكلام الإسلامي، جامعة تبريز. تبریز، إيران. 0000-0002-7957-5506 عباس عباس زاده أستاذ مشارك في الفلسفة وعلم الكلام الإسلامي، جامعة تبريز. تبریز، إيران. Journal Article 2026 06 09 This article explores the limits of replacing humans with artificial intelligence as free-willed agents and its challenge to free will in Islamic theological anthropology. Using a comparative descriptive-analytical method, the study examines human agency in Ash’arism, Mu’tazilism, and Imami theology, testing these frameworks against contemporary AI. The research’s novelty lies in evaluating whether AI can be considered a volitional agent subject to moral and religious obligation (taklif). It proposes the “Simulation Fallacy” as an interpretive framework to distinguish between simulating decision-making patterns and realizing existential, conscious will. The study concludes that algorithmic complexity and decision-mimicking behaviors do not prove AI possesses free will in the theological sense. Despite their doctrinal differences, all three schools agree on the absence of necessary ontological components for genuine agency in machines, whether concerning acquisition (kasb), capacity (istita’ah), or immaterial consciousness. Consequently, AI does not undermine human uniqueness but reveals a confusion between functional similarity and existential identity. Thus, moral and legal responsibility remains exclusively human, while machines remain tools, not subjects, within ethics and theology. Keywords:Artificial Intelligence; Free Will; Islamic Theology (Kalam); Ash’arism; Mu’tazilism; Imami Theology; Moral Agency; Theological Anthropology. Abstract This article examines whether artificial intelligence (AI) can replace human beings as free-willed agents and whether it constitutes a genuine challenge to the concept of free will in Islamic theological anthropology. Using a descriptive-analytical method within a comparative framework, the study analyzes the understanding of will, choice, and human agency in three major schools of Islamic theology: Ash’arism, Mu’tazilism, and Imami theology. It then evaluates the extent to which these classical formulations can be applied to contemporary AI systems. The originality of the research lies in moving beyond the historical exposition of theological views on action and choice to assess a modern claim that has received insufficient attention in previous studies: the possibility of regarding AI as a volitional agent or as a subject capable of moral and religious accountability (taklif). To address this issue, the article proposes the concept of the “Simulation Fallacy,” which distinguishes between the simulation of decision-making patterns and the actual realization of conscious, existential will. The study concludes that the complexity of algorithms and AI’s ability to generate behavior resembling human decision-making do not suffice to establish genuine free will in the theological sense. Although the three schools differ in their metaphysical and anthropological foundations, they converge on the absence of the ontological prerequisites necessary for true voluntary agency in machines, whether defined through kasb, istita’ah, or conscious self-awareness. Accordingly, AI does not undermine the anthropological distinction of the human being; rather, it exposes a confusion between functional similarity and existential identity. Moral and religious responsibility remains confined to human beings, not machines. Introduction The rapid development of artificial intelligence has brought new philosophical and theological questions to the forefront of contemporary discourse. AI systems can now perform tasks that resemble human reasoning, learning, prediction, and even creative production. This remarkable capacity has led some observers to ask whether AI merely imitates intelligence or whether it can be regarded as an autonomous agent with its own will. Such a question is not only technical but deeply anthropological and theological, because it touches the meaning of responsibility, intentionality, and human uniqueness. Within Islamic theology, the concept of human agency has always been central. The doctrine of moral accountability (taklif) presupposes a being capable of knowledge, intention, and choice. Human actions have been discussed extensively in classical kalam, especially in relation to divine omnipotence and human freedom. However, these discussions were always framed with reference to human beings as conscious and accountable subjects. The emergence of AI creates a new context in which the classical categories must be re-examined. Can a machine that imitates decision-making be considered a moral agent? Or does the appearance of choice in AI conceal a deeper ontological absence? This article addresses these questions through a comparative study of Ash’arite, Mu’tazilite, and Imami approaches to human will. Materials & Methods This research adopts a descriptive-analytical methodology within a comparative theological framework. The main material consists of the doctrinal positions of the three major schools of Islamic theology concerning human action, will, and responsibility. In the Ash’arite school, the theory of kasb is examined as a model of agency in which God creates acts while human beings acquire them. In the Mu’tazilite school, attention is given to the doctrine of human autonomy and the necessity of free choice for divine justice. In the Imami school, the principle of amr bayn al-amrayn is analyzed as a mediating view that preserves both divine sovereignty and meaningful human responsibility. The study then applies these theological concepts to contemporary AI by examining the structural features of algorithmic systems, including machine learning, neural networks, and predictive modeling. The analytical focus is on three criteria: awareness, intentionality, and capacity for genuine choice. By comparing theological definitions of volition with the operational logic of AI, the study assesses whether machine behavior can be interpreted as real agency or only as sophisticated simulation. Discussion & Result The findings indicate that AI cannot be considered a genuine voluntary agent in the theological sense. Although AI systems can generate outputs that resemble human decisions, their behavior is ultimately produced through programmed processes, statistical correlations, and externally imposed data structures. This means that AI does not possess self-consciousness, moral awareness, or existential responsibility. A key contribution of this study is the introduction of the “Simulation Fallacy.” This concept refers to the error of confusing the simulation of a process with the actual possession of the underlying reality. In the case of AI, the appearance of decision-making should not be mistaken for authentic will. Functional resemblance does not imply ontological equivalence. From an Ash’arite perspective, AI cannot be the locus of kasb because it lacks the conscious subjectivity that makes acquisition meaningful. In the Mu’tazilite framework, AI cannot be a moral agent because it does not possess rational self-determination or ethical awareness. In the Imami view, AI also fails to satisfy the requirements of amr bayn al-amrayn, since this doctrine presupposes a conscious and responsible self. Despite their differences, all three schools agree that true agency requires an ontological condition that machines do not possess. The result of this analysis is clear: AI may simulate choice, but it does not exercise freedom. Its behavior is a product of code, data, and design, not will, intention, or accountability. Therefore, AI cannot bear moral or religious responsibility. Any ethical implications of AI use must be attributed to the human beings who design, deploy, and supervise it. Conclusion This study has shown that artificial intelligence does not constitute a challenge to the Islamic theological concept of free will in any strong ontological sense. Although AI systems are increasingly capable of mimicking human cognition and decision-making, they remain fundamentally distinct from human beings as conscious, accountable, and morally responsible agents. The comparative analysis of Ash’arism, Mu’tazilism, and Imami theology demonstrates that, despite their doctrinal differences, these schools converge on the view that genuine agency requires consciousness, intentionality, and a capacity for accountability that machines do not possess. Accordingly, the attribution of moral or religious responsibility to AI is conceptually misplaced. The machine may be intelligent in a functional sense, but it is not free in the theological sense. The human being remains the only subject of taklif. Far from undermining human distinctiveness, AI highlights the importance of distinguishing between operational complexity and existential freedom. Future research should further explore the ethical responsibility of human designers and the theological implications of increasingly autonomous technologies. يبحث هذا المقال في حدود إمكان إحلال الذكاء الاصطناعي محلّ الإنسان بوصفه فاعلًا مختارًا، وفي مدى قدرته على تشكيل تحدٍّ حقيقي لمفهوم الإرادة الحرة في الأنثروبولوجيا الكلامية الإسلامية. تعتمد الدراسة المنهج الوصفي-التحليلي في إطار مقارن، عبر استقراء تصور الإرادة والفاعلية الإنسانية في المدارس الكلامية الثلاث: الأشاعرة، والمعتزلة، والإمامية، مع اختبار مدى انطباق هذه التصورات على أنظمة الذكاء الاصطناعي المعاصرة.وتكمن جدة البحث في أنه لا يكتفي بعرض المواقف الكلامية التقليدية، بل يوظفها في تقويم دعوى معاصرة تتجاوز ما ركزت عليه معظم الدراسات السابقة، وهي دعوى إمكان اعتبار الذكاء الاصطناعي فاعلًا إراديًا أو طرفًا صالحًا للإسناد الأخلاقي والتكليفي. ومن هذه الجهة، يقترح البحث مفهوم «مغالطة المحاكاة» بوصفه إطارًا تفسيريًا دقيقًا يميز بين محاكاة أنماط الاختيار الرقمي وبين تحقق الإرادة الوجودية الواعية.وتخلص الدراسة إلى أن تعقيد البنية الخوارزمية للذكاء الاصطناعي، وقدرته على إنتاج سلوكيات تحاكي القرار البشري، لا يكفيان إطلاقًا لإثبات امتلاكه إرادة حرة بالمعنى الكلامي؛ إذ تتفق المدارس الثلاث -رغم تباين مبانيها- على انتفاء المقومات الأنطولوجية اللازمة للفاعلية الاختيارية الحقيقية في الآلة، سواء من حيث الكسب، أو الاستطاعة، أو الوعي التجردي. وبناءً عليه، فإن الذكاء الاصطناعي لا يمثل نقضًا للتميّز الأنثروبولوجي للإنسان، بل يكشف عن خلطٍ بين التشابه الوظيفي والتماثل الوجودي، فتبقى المسؤولية الأخلاقية محصورة في الإنسان دون الآلة.