Aldhikr journal

Oath in the Qur\\'an is considered a rhetorical miracle that distinguishes the Qur\\'an. It appears in the Glorious Qur’an in various forms, including singular and plural oaths. Exegetes and scholars specializing in Qur\\'anic sciences have mentioned numerous purposes for oaths, such as demonstrating the greatness of the Creator (Glorified and Exalted) and the greatness of the thing sworn by, thereby drawing attention to its significance in scientific and life aspects, as evidenced by the mention of the object of the oath. Oaths also serve to comfort the addressee, to affirm and strengthen news, to refute accusations or allegations, to establish rights, or to negate falsehoods in order to resolve disputes and settle conflicts among people. This aligns with the objectives of applying the noble Islamic Sharia among people. This scientific research has addressed all these aspects in detail

This research aims to delve into the rhetorical prowess of Imam Ali (peace be upon him) in his seminal work, Nahj al-Balagha, as he employs Qur’anic arguments to substantiate significant religious, societal, and scientific issues. The study will demonstrate how these arguments were derived from the Qur’an and presented in Nahj al-Balagha prior to their widespread recognition, providing a precise, accurate, and comprehensible interpretation of the Quranic verses for those seeking clarification and for skeptics who doubt their earlier presence in the revealed scripture. Specific topics to be explored include the rhetorical argument for divine vision in Nahj al-Balagha, the rhetorical refutation of religious corruption, the strength of rhetorical arguments supporting the Quran's authenticity and unique terminology as a divine scripture, and the power of rhetoric in addressing scientific discoveries.
Furthermore, the research offers a comprehensive analysis and interpretation of selected sermons from Nahj al-Balagha that address the aforementioned topics. The study endeavors to highlight the aesthetic dimensions that reveal Imam Ali's (peace be upon him) rhetorical brilliance and to examine the impact of his eloquence and wisdom on the recipients of his message throughout history regarding the issues under investigation

This work attempts to search for the lexical origin of the two words \"promise\" and \"last\", as the dictionary states that the \"last\" of a thing is inseparable from it, so everything that has a beginning must have an end.
From here a question emerged that the research tried to find an answer to, which is if everything has a beginning and an end in the same world, then how do we describe the Day of Resurrection as the Hereafter, which is a world different from the world of this world? Moreover, life after the Day of Resurrection is separate in quantity and quality from the worldly life, as it has been interspersed with general death, and the change of the earth and the sky. Is it correct to call the world the first and the Day of Resurrection the Hereafter, even though it is a life in which there is no obligation or suffering if they are from the people of Paradise, and there is no comfort in it for the people of Hell?
It is indisputable that the Day of Resurrection is different from life on earth, while the life of the Hereafter must not be separate from the first life and continue with it.
All this led the research to go to another meaning for the words “promise” and “hereafter” that may differ from what many interpreters agree upon. This is what the lines of this research will embody, which came in an introduction, a preface, four chapters, and a conclusion.
 

Shaykh Muhammad Salih al-Burghani al-Qazwini was a renowned scholar and interpreter of the Quran. He studied the fundamentals of Arabic sciences in his hometown of Qazwin and traveled extensively in pursuit of knowledge. Al-Burghani authored numerous books and treatises, including three Quranic commentaries: large, small, and medium. His commentary, Miftah al-Jinan fi Halli Ramuz al-Quran (The Key to the Gardens in Unraveling the Enigmas of the Quran), is a comprehensive interpretation that draws upon the views of preceding scholars and incorporates material from seminal linguistic, narrative, and other works. This commentary is an abridged version of a larger work by the same author, titled Bahr al-Irfan wa Ma'dan al-Iman (The Ocean of Knowledge and the Mine of Faith). The commentary encompasses discussions on language, qira'at (Quranic recitations), tanzil (revelation), meaning, and narrative. It commences with an interpretation of the Isti'adha (Seeking Refuge) and Al-Fatihah, spanning seven volumes. This study focuses on the critical edition of Surat al-Ikhlas, selected for its scientific insights and diverse perspectives from various interpreters and narrators.

This research has attempted to provide solutions to the problem of methodology, approach, and concept in objective interpretation among exegetes and researchers based on five sections:
The first section discusses the extent to which the term "methodology" can be applied to the objective interpretation approach, which is considered one of the interpretive methodologies. Meanwhile, another vision of EsSayyid Muhammad Baqir al-Sadr suggests that this approach does not fall under the term "methodology" but is rather an "approach"
The second section has specialized in comparing the concepts of "methodology" and "approach" in terms of the nature of each, based on the premise that "research into methodologies is a search for the method and approach, while research into approach is a search for the purposes and objectives intended by an exegete.
The third section reveals EsSayyid Muhammad Baqir al-Sadr's vision of objective interpretation as an "approach" rather than a "methodology", and on the other hand, reveals the vision of scholars and exegetes who place objective interpretation under the term "methodology".
The fourth section delves into the objectives and purposes of thematic interpretation. It analyzes the Qur’anic text to extract its perspective on this methodology and to elucidate the underlying motivation behind a thematic interpreter's approach. Additionally, it provides examples of this type of interpretation from the Ahl al-Bayt (peace be upon them).
The fifth section discusses the problem of the discrepancy between exegetes in defining the "concept of objective interpretation", where there is a vision of EsSayyid al-Sadr that deviates from what the exegetes have believed to be the concept of objective interpretation.

Employing a meticulous stylistic approach, this study meticulously examines four verses from the Holy Qur’an that begin with the phrase "And the Jews said." The study delves into three levels of analysis: lexical, syntactic, and semantic. Through this rigorous examination, the study uncovers the profound theological dimensions embedded within these verses. The study's conclusion highlights the most prominent of these theological dimensions: monotheism, God's justice, and the resurrection.

This Surah Luqman begins with the addition of the wise Luqman (peace be upon him) to it, as he was a person known for his wisdom, and he admonished his son, calling him. This Surah is known among the exegetes and readers by this name. It was revealed in Makkah, and there are those who say that part of it was revealed in Makkah and part in Medina.
This blessed Surah has distinctive features, reminders, and recommendations, such as: warning against polytheism, commanding kindness to parents, establishing prayer, commanding what is good, forbidding what is evil, and being humble in speech and walking.
The Surah begins with the verse "These are the verses of the Wise Book." The demonstrative pronoun "these" indicates that the referred to is predetermined in the mind, awaiting mention. The indication of these verses elevates their status, which is commonly used to express high rank. The addition of the verses to the Book, which is described as wise, guiding, and merciful, also indicates their high status.
In this Surah, the Book is described as "wise," and Luqman is also described as "wise," which is a metaphorical expression. It is also possible that "wise" means "well-structured," as an irregular passive participle.
Among the stylistic techniques used in the discourse of this blessed Surah for specific connotations are the style of affirmation, the style of address, the style of wisdom and exhortation, and the style of providing examples. We will study each style in detail, following a descriptive and analytical approach.

This research meticulously examines the Qur’anic verse: ((حَافِظُوا عَلَى الصّلَوَاتِ وَالصّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ))(Be you watchful over the prayers, and the middle prayer; and do you stand obedient to God) (Surah Al-Baqarah,238), utilizing it as a compelling case study to illustrate the profound impact of language on the diverse interpretations offered by exegetes and jurists. The study meticulously highlights the remarkable and widespread disagreement among jurists of various Islamic schools of thought, and even within the same school of thought and among exegetes, regarding the precise identification of the "middle prayer" mentioned in the verse. The research intentionally refrains from exploring the narrative and doctrinal differences and their influence on determining the intended meaning of the "middle prayer," instead opting to meticulously focus on elucidating the linguistic differences and their pivotal role in the multiplicity of interpretations.