Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 21 40 2024 12 21 A Novel Approach to the Correlation Between Ḥikmah, Mawʿiẓah Ḥasanah, and Jidāl Aḥsan in Surah An-Naḥl, Verse 125 and the Logical Disciplines A Novel Approach to the Correlation Between Ḥikmah, Mawʿiẓah Ḥasanah, and Jidāl Aḥsan in Surah An-Naḥl, Verse 125 and the Logical Disciplines 5 28 1963 10.30513/qd.2025.6499.2450 FA Mohammad Ahmadi Corresponding Author, PhD Student in Comparative Exegesis, University of Qom, Qom. Mohammad Javad Najafi Associate Professor, Department of Qurʾānic and Ḥadīth Sciences, University of Qom, Qom, Iran. 0009-0005-6646-2499 Masoud Mohammadi PhD Student in Qurʾānic and Ḥadīth Sciences, University of Meybod, Meybod, Iran. Journal Article 2024 11 08 According to Qur’ān 16:125, the modes of daʿwah (Arabic: دعوة, lit: religious invitation) in the Qurʾānic paradigm are Ḥikmah (Arabic: حکمة, lit: wisdom), Mawʿiẓah Ḥasanah (Arabic: موعظة حسنة, lit: good exhortation), and Jidāl Aḥsan (Arabic: جدال أحسن, lit: the most refined disputation). Some exegetes and logicians have drawn parallels between these methods and the demonstrative (Arabic: برهان, Romanized: burhān), rhetorical (Arabic: خطابة, Romanized: khiṭābah), and dialectical (Arabic: جدل, Romanized: jadal) disciplines of classical logic. Consequently, it is imperative to scrutinize the correlation between Qurʾānic methodologies of invitation and the Aristotelian and Islamic logical arts. A close examination of the lexical semantics and Qurʾānic applications of these three modes in Qur’ān 16:125 reveals that they do not necessarily correspond to the logical disciplines in a strict sense. Several fundamental distinctions exist between Qurʾānic Ḥikmah (Arabic: حکمة) and logical burhān (Arabic: برهان) in terms of origination, epistemic access, scope of applicability, range of conclusions, and human influence. Similarly, Mawʿiẓah Ḥasanah (موعظة حسنة) differs from rhetorical khiṭābah (Arabic: خطابة), particularly regarding its premises, foundational principles, intended objectives, and mechanisms of psychological effectiveness. Furthermore, Jidāl Aḥsan (Arabic: جدال أحسن), within the Qurʾānic epistemic framework, diverges from logical jadal, not only in the nature of its premises (truth-oriented vs. disputational) but also in its underlying intent and pragmatic function. According to Qur’ān 16:125, the modes of daʿwah (Arabic: دعوة, lit: religious invitation) in the Qurʾānic paradigm are Ḥikmah (Arabic: حکمة, lit: wisdom), Mawʿiẓah Ḥasanah (Arabic: موعظة حسنة, lit: good exhortation), and Jidāl Aḥsan (Arabic: جدال أحسن, lit: the most refined disputation). Some exegetes and logicians have drawn parallels between these methods and the demonstrative (Arabic: برهان, Romanized: burhān), rhetorical (Arabic: خطابة, Romanized: khiṭābah), and dialectical (Arabic: جدل, Romanized: jadal) disciplines of classical logic. Consequently, it is imperative to scrutinize the correlation between Qurʾānic methodologies of invitation and the Aristotelian and Islamic logical arts. A close examination of the lexical semantics and Qurʾānic applications of these three modes in Qur’ān 16:125 reveals that they do not necessarily correspond to the logical disciplines in a strict sense. Several fundamental distinctions exist between Qurʾānic Ḥikmah (Arabic: حکمة) and logical burhān (Arabic: برهان) in terms of origination, epistemic access, scope of applicability, range of conclusions, and human influence. Similarly, Mawʿiẓah Ḥasanah (موعظة حسنة) differs from rhetorical khiṭābah (Arabic: خطابة), particularly regarding its premises, foundational principles, intended objectives, and mechanisms of psychological effectiveness. Furthermore, Jidāl Aḥsan (Arabic: جدال أحسن), within the Qurʾānic epistemic framework, diverges from logical jadal, not only in the nature of its premises (truth-oriented vs. disputational) but also in its underlying intent and pragmatic function. https://qd.razavi.ac.ir/article_1963_40073dc490b3fb39d49ebb2625063acd.pdf