Al-Missbah journal

Let us assume, for the sake of argument, that the Holy Quran is without language...Is there a manifestation of meaning, truth, purpose, unseen... of God?! And what if that were the case, I mean: without language, without indication, without evidence...?! What if the world were without names, for example?! Rather, why wouldn't it be like that?! Is there something that calls for saying that language is effective?! And what does language represent in relation to the intentions of the heart, or the thoughts of the mind, and the imaginations of the soul?! - And why?!.
Linguistics has been revealed as one of the most important knowledges of the Qur’anic sciences corpus, and perhaps the origin of its origins, due to the specificity of that manifestation and appearance: the Qur’an, the heavenly revelation, until it appeared as a comprehensive cognitive system, with an interactive and integrative dimension: theoretical and procedural, based on criteria specific to the contextual system, which is indispensable in analyzing the Qur’anic discourse; the desire to understand, interpret, and reveal the intentional secrets it contains.

At the beginning, the language of the Qur’an was simple and everyone could understand it. However, after the passage of time and the entry of non-Arabs among the Arabs, understanding became difficult.People needed someone who could clarify it and explain its meanings.Thus, some interpreted it and books were written in its explanation. The owners of these books had different ideas and different styles. Their books were influenced by their thoughts. This study aims, through the descriptive-analytical approach, to reveal the effect of theology in some sciences of language, by studying some Qur’anic verses by two interpreters of different beliefs.

The Holy Qur’an has methods for presenting the topics that it aims to clarify and shed light on, including the subject of controversy. By the Holy Qur’an and distinguished by it from other Arabs’ speech, debates and arguments. This study came to shed light on some Qur’anic methods of debate, dialogue and debate.

The topic of the consequences of evading the truth is mentioned in the blessed Qur’anic verses. We have divided it into two ways, including: evading the truth and worldly consequences: such as the consequence of the transgression of the people of Salih, peace be upon him, their destruction by trembling, the consequence of associating others with God Almighty, and the consequences of not being grateful for blessings and blessings: the disappearance and eradication of the most blessed people of Sheba. The destruction of Anam and Noah's people, the cursing and transformation of the people of the Sabbath into monkeys. As for the afterlife consequences, they include: The consequence of associating others with God Almighty is lack of guidance, a miserable life and eternity in Hell, failure to thank one’s parents and entering Hell, failure to follow the Messenger’s commands leads to painful punishment and temptation, failure to enjoin good and forbid evil and divine curse, and the consequence of .

Intertextuality is one of the new critical directions that deals with how texts relate and interact. In the discourse of this theory, the texts interact with each other in a vast semantic network, and each action is created under the influence, alteration and disposition of previous or concurrent works. Religious texts are among the sources widely used by Muslim writers. Among these writers is the eminent committed poet “Sheikh Muhammad Ali al-Yaqoubi,” who sang a long poem in praise of Imam Ali (peace be upon him). The intertextual relations between the texts of the Noble Qur’an and the Jacobite poems have occurred beautiful and harmonious, and he has benefited from the noble hadiths of the Prophet (may God bless him and his family) in his poems, and the depth of this verbal and moral influence is more evident in his poems.
The intertextual relations between al-Yaqubi\\'s poems, the Qur\\'an, and hadiths are largely partial negation (rumination) and sometimes parallel negation (absorption). This research studies the poem “Al- Maghsorat Al- Elliah Fi Al- Sirateh Al- Alaviah” by Sheikh Muhammad Ali Al-Yaqoubi from the perspective of intertextual relations, and after evaluating his poems based on the principles and rules of this theory, intends to determine its impact on verses and hadiths.

The set of rulings related to the two Sharifian verses is summarized by the rulings of the divine, which are constant commands and since their descent. A blind eye, and for a person to educate himself and others by not looking at something that does not belong to him so that he does not enter himself and be a cause of its deviation and corruption, as the verses and what he carries within them show that whoever does not abide by these rulings will be a cause of a loophole in society and its corruption, and upon it came verses Turning a blind eye is an educator, purposeful and educator of the human soul, that man and society in general adhere to those high morals that God commanded so that man does not deviate from the path for which he was created.

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In the expanse of the Holy Quran, where wisdom flows like rivers, this study rises to unravel the mysteries of the phrase "mā’an ghadqā" (abundant water), a term embraced by the Quranic text in its discourse on sustenance and divine blessing. It paints a celestial tableau that weaves together material abundance and spiritual purity. For "al-mā’ al-ghadq" (the abundant water) is not merely a river flowing on earth, but a cosmic symbol of Allah’s inexhaustible bounty and divine wisdom that intertwines the expansiveness of sustenance with the test of gratitude.
This study interrogates the phrase through a profound dialogue with the legacy of Quranic exegesis. It revisits the perspectives of classical scholars like Al-Tabari and Ibn Kathir, who saw in "ghadq" (abundance) a divine promise of overflowing goodness for those steadfast on the righteous path. It then transitions to contemporary interpretations by thinkers like Al-Qaradawi and Al-Shaarawi, who expanded its meaning to touch the blessings of the heart and the serenity of the soul before material wealth. Just as rivers diverge in their courses, interpretations differ in their angles—from those focusing on the material scope of sustenance to others delving into its spiritual dimensions, illuminating all facets of life.
What the Quran masterfully achieves here is its unique linkage between abundance and trial. Overwhelming blessings are not free gifts but a crucible revealing the sincerity of a servant’s gratitude or the frailty of their ingratitude. Just as abundant water nourishes the earth, faith-driven blessings cultivate in the heart crops of tranquility and divine alignment.
The study reveals that "mā’an ghadqā" transcends its literal role as water quenching thirst. It becomes a key to understanding Islam’s philosophy of sustenance: every drop carries two dimensions:
• A material dimension, manifest in fertile lands and abundant resources.
• A spiritual dimension, reflected in life’s balance and harmony with cosmic laws.
Ultimately, the study concludes that this Quranic phrase embodies Islam’s holistic vision of sustenance. Blessing lies not in the quantity of what we receive but in how we live it, and in our ability to see Allah’s hand in every grace. "Al-mā’ al-ghadq" is an invitation for humanity to be like a river: giving without measure and thanking without ceasing.

This study aims to address the theory of the end of history by the American thinker of Japanese origin, Francis Fukuyama, as it is the last global cry that awakened contemporary human thought. He has a look at everything that was mentioned in his book “The End of History and the Last of Mankind,” which reveals a set of ideas and perceptions that were formulated. However, a regime will rule the world, as Foucault Yama insisted that humanity has reached the end of history with regard to the political system, especially after the fall of the Soviet Union, and that liberal democracy will triumph because - according to his belief - it is free of defects, and that this liberal democracy and its system Economic and market-controlled are the only two alternatives to modern societies. The goal was to analyze and criticize Fukuyama’s theory of the end of history in terms of its internal structure and philosophical basis, criticize its democratic system, and explain the Qur’anic foundations for the end of history, considering that the Qur’an is a method for man in organizing the affairs of his life on the individual and social level. It also shows the system with which history ends and the foundations of this system in terms of establishing The system of building a state, from the side of the ruler who is its shepherd, and explaining the characteristics of each of them, and presenting the Qur’an as a model, which is the government of Imam Mahdi, peace be upon him, which fills the earth with fairness and justice after it was filled with oppression and injustice. The research ends with the invalidation of the theory of the end of history with democracy, and that history will end with an elaborate divine system. To achieve this research, I worked to use both the descriptive and critical analytical method of the theory of the end of history, in order to extrapolate the concepts and terminology of scholarship to return to the roots of the philosophy of history and to focus on the concept of the end of history according to some thinkers and philosophers, and the most prominent aspects that Fukuyama can be influenced by from the previous concepts, Because his approach to the end of history was not from nothing or his invention, and revealing its political content and what it depends on in its formulation, and also knowing its origins. Is it one of Fukuyama’s creations, or did he take it from others, and that it was proposed by past governments and previous scholars talked about it, and criticizing the internal system of the theory and its contradictions? Fukuyama in it and analyze the ideas that include the thesis and its intellectual content and extract The facts and desired results of the study to reach the goal of the end of history thesis .