Analysis of Korean Drama Series with an emphasis on the

notions of tradition and modesty, as their main themes, from

a religious point of view

Jafar Morvarid

In this paper, I first mention a statistical survey runs with the Korean TV
series’ audience in Tehran. After that, I study the concepts of “tradition”,
“moderation”, and “justice”, as the main themes of Korean TV series,
from the Islamic and Quranic point of view. I finally make some practical
proposals as to how to model Korean cinema.

Introduction

The article develops as follows: I first mention a statistical population in Tehran

which indicates that Korean TV series have been well received by the Iranian
youth and women. And I mention some reasons of the popularity of Korean TV
series. I also examine the result of the survey.

Korean series exhibit a lifestyle which is based on moderation and tradition.

Heroes of the stories have lives which are mangled with genuine and deep-rooted
traditions. In Korean culture, traditions are sources of aspiration for morality and
social order, and the elderly in well-born families protect these traditions and
transmit them to later generations. Respect toward the elderly and care for
educating one’s children are among the cornerstones of such traditions, and the
task of establishing the traditions in society are regarded to bear on the shoulder of
the transmitters (i.e. the elderly).

Moderation is the fruit of such genuine and undying traditions. Such traditions
exhibit a moderate harmony between material, spiritual, and aesthetical aspects of

1
life. Commitment to such tradition brings about inner peace, material happiness
and welfare, and moderation and justice.

Furthermore, praise of chivalrousness (braveness) is a main theme of Korean

series. Heroes of the stories are social models who pursue the ideal of justice. It is
noteworthy that justice and moderation are closely interrelated; they supplement
one another. One can establish justice in society only if he has attained moderation
in his inner world.

Thus, tradition, moderation, and justice constitute the three main themes and
messages of Korean series. Korean series are well received among Iranians for
these themes. These three are Iranians’ ideals. This is why Iranians feel affinity
toward Korean culture through their series.

Moderation and justice are Iranians’ ideals, and it is through tradition and religion
that they can attain this ideal.

The popularity of Korean serials among Iranian people stems from the roots of in
their culture. Iranian culture, like that of Korean, is influenced by an ancient and
deep tradition, and so I will first discuss the analysis and definition of tradition and
traditionalism.

Moderation and justice are two ideals that Iranian culture has from a long time ago
pursued. The religion of Islam and the noble Quran have always enjoined, and,
invited to them, too. Islam and Quran have also bolstered and extended Iranians’
view of these two ideals. Hence, I will analyze the Islamic concepts of moderation
and justice. I will especially discuss about one important constituent of these
concepts, namely rationality. In so doing, I will define reasoning and rationality,
study the application of reasoning in ethics and sociology, and point to the Islamic
idea that there is a close interrelatedness between theory (or theoretical
intellect/reasoning) and practice (or practical intellect/reasoning). This idea
contrasts modern philosophers’ idea to the effect that there is a sharp distinction
between theory and practice.

Then, I will examine Quran’s view on moderation with respect to ontology,

anthropology and society.

2
After the conceptual study, I will come back to our first topic and taking the
statistical results, mentioned at the first part of the article, into consideration, I will
make some practical suggestions as to how to promote the Iranian cinema by
modeling the Korean series.

Statistical survey runs with the Korean TV series’ audience in Tehran

In this study, according to the nature of the case, research objectives, questions and
the extent of its operating, has been used descriptive and survey methods. The
statistical population of the present study includes the 15 to 19 year youth that
living in district 4 of Tehran municipality, which is prepared by social-cultural
assistant of municipality of district 4, based on statistic of year 2009 (1388). This
statistic includes 275465 persons. In this study has been used multistage cluster
sampling method and random sampling. Thus, in population of the present study
includes the 15 to 19 year youth, that living in district 4 of Tehran municipality,
which is prepared by social-cultural assistant of municipality of district the first
stage randomly 4 areas were sampled among the 9 areas of district 4of Tehran
municipality. (Majidi Ghahrevardi, Nasim and Hoshmand, Zohre, 2010)

And in the second stage 2 neighborhoods of each area were chosen randomly.
Then the questionaries were distributed among the 15 to 19 year youths randomly.
The sex ratio of respondents is equal; 50 percent are males and 50 percent are
females.

Methods in estimating the size of sample

As a statistical sample 384 persons from 15 to 19 year youth who residing in

district 4 of Tehran municipality have been touché upon in the present study, and
this number computed based on the Cochran formula.

Research findings

The features of sample population

The number of studied sample was 384 persons; 192 persons were male and 192
female. So, 50 percent is male and 50 percent female. From age distribution aspect,
the largest number of studied sample belongs to 15 to 18 years age group which
3
appropriate 27/1 percent of sample. In contrast with, 13 percent of them belong to
27 to 30 year age group. And also, in terms of marital status, 69/3 percent of
studied sample was single and 30/7 percent married. In terms of education, 30/5
percent of respondents had bachelor’s degree, which includes the majority of the
respondents. And 25/8 percent had diploma degree, 20/8 percent pre-diploma and
14/3 percent associate of art, and just 8/4 percent had Master of Science and
doctorate degree. Finally, about the distribution of sample population would say,
25/8 percent was employed, 21/9 percent was the students of primary and high
school, 19/5 percent was unemployed, 17/7 percent was students of university and
15/1 percent was housekeeper.

Analytical findings and hypotheses testing

First hypothesis: it seems that, there is a significant relationship between sex and
the rate of Korean series addressee. For examining this hypothesis, drawing two-
dimensional table for checking the relationship among variables, chi-square non-
parametric tests have been used as well. Frequency distribution of two-dimensional
variables of above hypothesis and the results of chi-square test have shown in the
below table:

Sex/ rate of Very little much Very total

Korean series little much
addressee
Mal frequency 42 61 57 32 192
Male Percent 21,9% 31,8% 29,7% 16,7% 100,0%
female frequency 35 37 86 34 192
female percent 18,2% 19,3% 44,8% 17,7% 100,0%
total frequency 77 98 143 66 384
total percent 20,1% 25,5% 37,2% 17,2% 100,0%

The table above shows that the females have watched Korean series more than
males, so that, 44/8 percent of females have watched much the Korean series, in
contract to just 29/7 percent of male have watched them much.

4
 test Value Degree of Level of Cramer’s
freedom significance correlation
coefficient
Chi-square 12,456 3 0,006 180,0

The chi-square statistic rate is equal to 12,456, the degree of freedom is equal to 3,
and level of significance is equal to 0,006. Because the level of significance rate is
less than 0,01, therefore the first hypothesis is confirmed by 99 percent confidence
and 1 percent error. So there is a significant relationship between the sex and the
rate of people who watching Korean series.

And also the rate of Cramer’s correlation coefficient of these two variables is equal
to 0.180. This rate of correlation coefficient shows the weak relationship between
two variable of sex and rate of people who watching the Korean series. According
to the above table, females have watched the Korean series more than males.

Second hypothesis: it seems that, there is a significant relationship between

education and the rate of people who watching the Korean series.

For examining this hypothesis, drawing two-dimensional table for checking the
relationship among variables, chi-square non-parametric tests have been used as
well. Frequency distribution of two-dimensional variables of above hypothesis and
the results of chi-square test are shown in the below table:

Education/ the rate of Very Rarely much A Great Total

Korean series Rarely Deal
addressee
Pre- frequency 12 11 35 22 80
diploma
Pre- percent 15,0% 13,8% 43,8% 27,5% 100,0%
diploma
Associate frequency 32 41 58 23 154
of arts
Associate Percent 20,8% 26,6% 37,7% 14,9% 100,0%
of arts
BA,MA,.. Frequency 33 46 50 21 150
5
BA,MA,.. percent 22,0% 30,7% 33,3% 14,0% 100,0%
Total frequency 77 98 143 66 384
Total Percent 20,1% 25,5% 37,2% 17,2% 100,0%

Above table indicates that lower educated persons have watched the Korean series
more that the higher educated persons. So that, 27/5 percent of pre-diploma
persons have watched Korean series “very much”. In contrast to, 9/4 percent of
bachelor’s degree persons have watched the Korean series “much”.

test Value Degree of Level of Cramer’s

freedom significance correlation
coefficient
Chi-square 53,747 12 0,000 0,216

The statistic rate of chi-square is equal to 53,747, degree of freedom is equal to 12

and level of significance is equal 0,000. Because level of significance rate is less
than 0,01, therefore the second hypothesis is confirmed by 99 percent confidence
and 1 percent error. So, there is a significant relationship between the education
and the rate of people who watching the Korean series. And also the rate of
Cramer’s correlation coefficient of these two variables is equal to 0,216. This rate
of correlation coefficient shows the weak relationship between two variable of
education and rate of people who watching the Korean series.

Dependent variable Have large audience

Independent variables Spearman Level of
correlation significance
coefficient
Cultural similarities between Iran and 0/378 0/000
Korea
Hero raising in Korean series 0/420 0/000
using clothes with joyful and various 0/422 0/000
colors in Korean series
suspension, doubt and hope that occurred 0/435 0/000

6
 in the Korean series stories
expressing the moral message in themes 0/363 0/000
of Korean series stories
presenting the stories with exciting events 0/456 0/000
in Korean series
Well ending in Korean series 0/449 0/000

According to the above two-dimensional table the lower educated people have
watched the Korean series more. Considering to table 5, the rate of significance
level is less than 0/01 in all cases. And correlation relationship between the
dependent variables and independent variables are on average. So the cultural
similarities between Iran and Korea have effect in watching Korean series much
more by Iranian audiences. The others effective factors that could attract the
attention of Iranian audience are hero raising, using clothes with joyful and various
colors, suspension, doubt and hope that occurred in the story, expressing the moral
message in themes, presenting the stories with exciting events and well ending in
the Korean series.

Conclusion of the statistical survey

The separation of using of the media and its specific content based on the sex, has
an ancient history. And also in this study the sex variable have been touché upon in
the rate of people who watching the Korean series. The researches that have done
before in genre of radio and television family dramas in America show that women
are the addressee of such series contents more than men. And, this special
attractiveness is not just because of broadcasting in proper time, but due to their
contents that are combination of advice, morality, imagination and symbolic
supporting of the role of women in the house. The results of the present study with
confirmation the previous study, indicate that there is a significant relationship
between sex and the rate of people who watching and watching the Korean series,
and women have watched Korean series more than men. And also, there is a
significant relationship between education and the rate of people who watching and
watching the Korean series. Researches show that lower educated persons have
watched Korean series more than others.

7
Cultural congruity between text and its audience culture is very important. The
audience will leave the series because the series is not understandable for him or
her when the story and narrative is far from him or her culture. This is important
for this factor (this make sense), when a film or series have been made in a country
and broadcasting in another country. So the connection between these two
countries due to cultural and lingual dependent will be very effective. When there
is no cultural coordination between two countries, the audience will not accepted
the imported products and make effective connection with them. This phenomenon
called by Hiskin and Mirus (1988) as “cultural discount”. It means that, whatever
the media products have had a large cultural distance between their audiences, the
demand for those products will be little. So, cultural similarities between Iran and
Korea are another variable that has been studied. Based on researches, cultural
similarities between Iran and Korea have been effective in having Korean series
large audiences.

According to the achieved results, another effective factor that could attracted the
attention of Iranian audience is hero raising, using clothes with joyful and various
colors, suspension, doubt and hope that occurred in the story, expressing the moral
message in themes, presenting the stories with exciting events and well ending in
the Korean series. When we pay attention to east series, we notice that, they are not
so complicated structurally. And the subject of these works is very general and
stereotyped. But this factor is attractiveness, newness and believable for audience.
And also, audiences pay attention to actions, make-up and the high coloring
clothes of such series. The popularity of a series is dependent on different factors
such as: addressing to characters, accepting the facts or not, and the overall
atmosphere of the series that includes the designing the clothes, make-up and
scene.

It is obvious that, the Korean screenwriter could addressing to and training more
than one hundred character, so that each of these character are involved in flow
cases. In these series, has been addressed to the main character of the story that
usually has a heroic features such as grandee, idealism and financial independence.
And this process has been effective in story attractiveness, and the audiences watch
them.

8
The other reason we could mention that people welcoming the Korean series is the
rhythms and process of the story, the unpredictable events, and because viewer
could not predict what will be happened in the continuation. Sometimes the viewer
enjoys for predicting the next sections and its events, and likes to see his or her
correct predictions. Sometimes his or her prediction is not correct, and this
surprising is attractive for him or her.

Another reason that Korean series have large audiences is confliction between
good and evil. In Legend Jumong, as an example, Jumong is a very gentle with
spiritual traits, and he is the agent of the good and Tzu in the other side is the agent
of the evil. Jumong always remain loyal to his soldiers and he has sense of
patriotism. Generally, this issues have used in religious war and this is attractive
for Iranian audience.

Putting much emphasis on respecting parents and elders and expressing moral
messages is the other reason for these series attractiveness. Denis McQuail in his
book “Audience analysis” says “audiences expect media to conform to certain
norms of good taste and morality, and sometimes also to other values, such as
those of the local community, patriotism and democracy” (Denis McQuai, 1997
(1385): 156). It is obvious that, respect has a special place from Iranian point of
view, and this issue caused the attention of Iranian audiences.

One of the other factors that caused the attention of Iranian audiences to Korean
series is the clothes and colors designing. Despite the traditional form of clothes,
they are very beautiful with various colors. And this is very appropriate for
audience relaxation. The clothes designer would have known the color effect in
making connection within series and viewer, especially in historical works. Using
of blue, green and pink colors in women clothes, and red and white in men shows
the strong feeling of these series, conveniently.

Beside the mentioned cases, bringing up the issues such as kindness, love, anger,
power, fighting and martial arts have a significant effect on inspiriting the interests
sense, attractiveness and watching the series. And also we should mention about
good and accurate dubbed that present for audiences and this factor has effect on
these Korean series attractiveness among the Iranian audiences.

9
Now, I start to study the concepts of “tradition”, “moderation”, and “justice”, as
the main themes of Korean TV series, from the Islamic and Quranic point of view.

Tradition from the religious point of view

One contemporary epistemological movement is traditionalism. The battle between

tradition and modernity in the globalization age is one whose result would
determine the fate of the world. Without understanding tradition, it is impossible to
understand modernity. The roots of western modernity are to be sought in the
Cartesian “I”. Descartes’ aim was to lay a new foundation for knowledge, which is
certain. To achieve this, he casted methodic doubt on anything that was
traditionally taken as certain. Thus he could throw everything doubtful out. But
there was something he could not doubt, i.e. the fact that “I exist”. The very act of
casting doubt on doubtable things implies the existence of a doubter; there can be
no doubt unless there is a doubter. Hence the famous remark: “cogito ergo sum.”
Thus, he found his own existence as the first certain fact, on which other certain
facts could be built. This way, western “I” became the center of knowledge, and it
later became the center of value and beauty, too. Man became subject, and the rest
of the world became his object.

In today’s world, there are various traditions; today’s world is characterized by

such a plurality. Many of these traditions move in opposite directions, and
sometimes they even clash one another. Under such circumstances, the questions
come to mind: “how one can rely on a particular tradition?”, “in such traditions,
what threads are linked together in such a way that a coherent web is made?”, “in
today’s changing world, how is the role of time explained?”, “how does present
and future speak in the past tradition?”

To answer these questions, a definition for tradition must be provided and the
history of its development must be taken into consideration. Traditionalism
appeared as a result of the works of such people as Guénon, Coomaraswamy,
Schuon, Lings Burckhardt, and Seyyed Hossein Nasr. This intellectual movement
was developed in the 1910s and 1920s through such traditionalists’ efforts and now
includes about 50 traditionalists of different levels. Seyyed Hssein Nasr is among
those who enthusiastically try to propagate and defend the traditionalist worldview.

10
In his view, tradition is a divine gift. In Nasr’s project, tradition is perennial,
permanent, and conscious, and it is in continuity with God’s tradition which is
referred in Quran as “sunnat al-awalin (tradition of the old), the tradition “which
hath taken course aforetime. Thou wilt not find for the law of Allah aught of power
to change.” (Surah Al-fath, verse 23) It is the very tradition which no alteration
could be made into it, and its arena never ends, and it is live and present in all ages.

Tradition has a divine origin and was revealed to human kind through figures
known as messengers, prophets, Logos, or other transmitter agents. (Nasr, 155-5)

Tradition is at the same time both truth and presence. Nasr holds that tradition is a
science that is too real. (Nasr, 156) Traditionalism is an ideal different from living
a traditional life. Traditionalism has social functions and forms people’s collective
behavior.

Human widespread traditions are manifestations of perennial wisdom. Perennial

wisdom, or Prennialism as is often referred to, is a traditional worldview which
resides in the heart of religion, and being of a mystical nature, it is regarded as the
uppermost mode of truth discovery in human life. In traditionalists’ intellectual
system, perennial wisdom is a metaphysical philosophy conjoint with mythology,
religion, and mysticism. Traditionalists aim at the revival of divine wisdom, a
revival which is undying and perennial, and hence they call their project as
“perennial wisdom”. This wisdom did not emerge in the modern world; rather, its
thoughts were present in the ancient past.

To elucidate the concept of tradition, Nasr examines its relation to religion. In his
view, the concept of tradition includes religion as one of its constituents. Any
religion has two dimensions: apparent dimension (Shari’ah) and esoterical
dimension (mysticism). Whereas the apparent dimension of different religions
varies across times and locations, the voice of God can be heard from inside all
religions. (Surah Fatir: 24; Surah Yunus: 47)

Another concept which Nasr tries to elucidate is that of the Sacred. In his view, the
Sacred is the starting point of tradition, and what is traditional is insuperable from
the Sacred. Whoever has no idea of the Sacred cannot comprehend the traditional
view. (Nasr: 168-169)

11
The question arises “who or what guarantees the persistence of tradition? In Nasr’s
view, some traditions have authority and some have a sacred community, which
guarantees the continuation of the message.

Moderation and justice in Islamic thought

According to Islamic thought, moderation results from the close interrelation that
exists between the theoretical and practical intellects. One grasps the close
interrelatedness of the theoretical and practical intellects if one considers the
lexical root of the Arabic term “aql” (i.e. intellect or reasoning). It comes from the
term “oqol” or “iqal”, which are used to refer to the rope Arabs use to fasten the
legs of camels. (Reza Mahyar, Arabic-Persian dictionary, p. 617)
The Quranic concept of aql has a similar content. Derivatives of “aql” used in
Quran do not refer to pure theoretical intellect that has no connection to practice. In
Islamic thought, “aql” is a bond which, like a camel’s bridle, bounds the
theoretical intellect and prevents from disobeying God. Aql is a phenomenon with
which God is worshiped and with which paradise is attained (ma obeda bi hi al-
Rahman wa oktosiba bi hi al-Jinan)"‫" ماعبد به الرحمن و اکتسب به الجنان‬.
Under the Quranic verse " َ ‫ُون‬‫ِل‬‫يعق‬َ ‫هم َقوم ال‬ ُ‫ن‬ََّ
‫ِأ‬‫“ " ب‬that is because they are a
folk who know not” it is said that:

The meaning of the infinitive form of aql is to thoroughly comprehend.

Whereas its noun form refers to the faculty that distinguishes good from bad
and right and wrong. However, the original meaning of aql is prevention,
binding, or maintenance. This is why the comprehension to which one binds
oneself and the faculty with which one comprehends things are called aql. In
addition, the faculty which is said to be one of humans’ and with which
humans tells good from evil and rightness form wrongness is called aql, and its
antonyms are jonoon (insanity), sefh (foolishness), humq(stupidity), and jahl
(ignorance). Iqal is a rope which is used to fasten a camel’s legs. In the same
vein, aql is a faculty which prevents one from wrong doing. (Abu al-Fazl
Davapanah, Anvar al-Quran fi Tafsir al-Quran, vol. 10, p. 464)

‫َه‬
ُ ‫َع‬
‫َف‬‫َا ر‬
‫ِن‬‫َصحَاب‬‫ض أ‬ ِ‫بع‬
َ ‫َن‬‫ِ ع‬‫ِ الجَبّار‬
‫َبد‬‫د بنِ ع‬ِ‫م‬َّ‫مح‬
ُ ‫َن‬ ‫ِيسَ ع‬
‫ِدر‬ ‫ُ إ‬
‫د بن‬ُ‫م‬َ‫َح‬
‫" أ‬
‫من‬
ُ َ‫ّح‬‫ِ الر‬‫ِه‬‫د ب‬َِ‫ُب‬‫ما ع‬ ‫ُ َقال‬
َ َ ‫َقل‬‫ما الع‬َ ُ‫له‬
َ ُ‫َ ُقلت‬ ‫ِّّللا ع َقال‬
‫َبد‬ ‫َب‬
‫ِي ع‬ ‫لى أ‬ ‫إ‬
َِ
َ‫ِلك‬‫َ ت‬‫َال‬‫َق‬‫َ ف‬‫ية‬َِ‫َاو‬‫مع‬
ُ ‫ِي‬‫َ ف‬‫َان‬‫ِي ك‬‫لذ‬ّ‫َا‬
‫ُ ف‬‫َ ُقلت‬‫ُ َقال‬ ‫َان‬‫ِ الجِن‬ ‫ِه‬
‫َ ب‬‫ِب‬
‫ُس‬‫َ اكت‬‫و‬
" ِ‫َقل‬‫ِالع‬ ‫ليسَت ب‬ ‫ِ و‬
َ َ ‫َقل‬‫ِالع‬‫يهة ب‬
َ ِ‫ِيَ شَب‬
‫َ ه‬ ‫ُ و‬
‫َة‬‫ِلكَ الشّيطَن‬
‫اء ت‬
ُ َ‫ّكر‬‫الن‬

12
The traditions narrated in the chapter, entitled “Reason and Ignorance”, of Kitab
al-Kafi, indicates the existence of a close interrelation between theory and
knowledge on the one hand and practice and faith on the other. According to these
traditions, aql is not comprehension unconnected from practice, and a
comprehension is sound only if it leads to religious practice and not to Satanic
wrongdoing:

Ahmad the son of Idris narrated from Muhammad the son of Abd al-Jabbar,
and the latter narrated from some companions that “I asked Abi Abdi al-Allah
what aql is. He answered it is what through which God is worshiped and
through which paradise is attained. I asked him what the thing that Mu’aviah
possessed was then. He answered it was artifice and shenanigan; it looked like
aql, but it was not really aql. (al-Kafi, vol. 1, p. 10, tradition 3)

In Islamic thought, aql is sometimes referred to as “hikmat” (wisdom), and it is

said that whoever has a share of hikmat has been given great benefit.
‫َحسَنِ الحِليَة‬
ِ ‫ِأ‬‫هم ب‬
ُ‫َ حَّّل‬
‫ِ و‬
‫ّكر‬‫َحسَنِ الذ‬‫ِأ‬ ‫ُول‬
‫ِي اْلَلبَابِ ب‬ ‫َ أ‬‫َر‬
‫َك‬‫ُمّ ذ‬‫ِشَامُ ث‬
‫يا ه‬
َ"
‫ِيرا‬
ً ‫َث‬‫ً ك‬
‫ِي خَيرا‬‫ُوت‬
‫َد أ‬
‫َق‬‫َ ف‬
‫مة‬َ‫َ الحِك‬
‫يؤت‬
ُ ‫من‬ ‫شاء و‬
َ َ ُ ‫ي‬ َ ‫من‬ ‫مة‬
َ َ َ‫ِي الحِك‬ ‫يؤت‬ ‫َال‬
ُ َ ‫َق‬‫ف‬
َ
"ِ‫ُوُلوا اْلَلباب‬
‫ِّال أ‬
‫ُ إ‬
‫ّر‬‫ّك‬
‫يذ‬َ ‫َ ما‬‫و‬
It is narrated, in al-Kafi, from Hisham the son of Hakam that: “Imam abu al-Hasan
Musa the son of Jafar told ‘Oh Hisham! God has talked high of those who has
reasoning and has dressed them the best ornament and has said that He giveth
wisdom unto whom He will, and he unto whom wisdom is given, he truly hath
received abundant good But none remember except men of understanding. (al-
Kafi, vol. 1, p. 12, tradition 12)
In Islamic thought, the reasoning or intellect which has been Godly qualified, and
the knowledge which is interwoven with piety and probity is the central core. The
Islamic concept of moderation must be understood in this paradigm or framework:

Oh Hisham! God told the story of a pious community who said “Our Lord!
Cause not our hearts to stray after Thou hast guided us, and bestow upon us
mercy from Thy Presence. Lo! Thou, only Thou art the Bestower.” This
community had realized that hearts could go astray, lose their innate light and
gets blind and wicked. Oh Hisham! One does not fear God unless his heart has
been bridled by God and his reasoning (or intellect) has become Godly. And
one’s heart would not obtain and preserve any knowledge and one would not
comprehend the reality of what he knows unless he is sincere.

13
 ‫ِغ‬‫تز‬
ُ ‫بنا ال‬ َّ‫لوا ر‬ ُ‫هم َقا‬ ُ‫ن‬َّ
‫َ أ‬ ‫ِحِين‬ ‫َال‬ ‫ٍ ص‬ ‫َن َقوم‬ ‫َّّّللا حَكَى ع‬ ‫ِن‬‫ِشَامُ إ‬ ‫يا ه‬ َ "
‫اب‬ ‫ه‬
ُ َّ ‫و‬ ‫ال‬ ‫ت‬
َ ‫ن‬َ‫أ‬ ‫ك‬ ‫ن‬ ‫إ‬ ‫ة‬ ‫م‬ ‫ح‬
َ ِّ ً َ َ َ ُ َ ‫ر‬ ‫ك‬ ‫ن‬ ‫د‬ ‫ل‬ ‫ِن‬
‫م‬ ‫نا‬ ‫ل‬ ‫ب‬
َ َ َ‫ه‬ ‫و‬ ‫نا‬ ‫ت‬ ‫ي‬ ‫د‬ ‫ه‬
َ ََ ِ َ َ‫ذ‬ ‫إ‬ ‫د‬ ‫ع‬ ‫ب‬ ‫نا‬ ‫وب‬
َ ُ‫ُقل‬
ِ‫يخَف‬
َ ‫لم‬ َ ُ‫نه‬
ِّ‫اها إ‬ َ َ ‫َد‬ ‫َ ر‬ ‫اها و‬ َ ‫م‬ََ‫لى ع‬ ‫ُ إ‬
َِ ‫ُود‬ ‫تع‬ ‫ُ و‬
َ َ ‫ِيغ‬ ‫تز‬َ َ ‫ُوب‬ ‫ُل‬‫ّ الق‬ ‫َن‬
‫ِموا أ‬ ُ‫َل‬ ‫َ ع‬‫حِين‬
ٍ‫َة‬‫ِف‬
‫معر‬ َ ‫َى‬ ‫َل‬‫ُ ع‬ ‫ِد َقلبَه‬ ‫يعق‬ َ ‫لم‬ َ ‫ِِّّللا‬
‫َن‬‫ِل ع‬ ‫يعق‬ َ ‫لم‬ َ ‫من‬ َ َ ‫ِِّّللا و‬‫َن‬
‫ِل ع‬ ‫يعق‬َ ‫لم‬ َ ‫من‬ َ ‫َّّللا‬
‫من‬َ ‫ِّال‬
‫ِكَ إ‬‫َل‬‫َذ‬
‫ُ أحَد ك‬َ ‫يكُون‬ َ ‫َ َال‬ ِ
‫ِي َقلبِه و‬ ‫ها ف‬ ََ‫َت‬‫ِيق‬ ‫د حَق‬ ُِ‫يج‬َ َ ‫ها و‬ َُ‫ِر‬‫يبص‬ ٍ
ُ ‫َة‬ ‫ِت‬
‫َاب‬ ‫ث‬
‫لم‬ ‫ه‬
َ ُُ ‫م‬ ‫اس‬ ‫ك‬ ‫ار‬
ََ َ َ‫ب‬ ‫ت‬ ‫ّللا‬ ّ َ
‫ن‬َ
ّ ًِ
‫ْل‬ ‫ا‬ ‫ِق‬
‫ف‬ ‫ا‬ ‫و‬
َُ‫م‬ ِ
‫ه‬ ِ
‫ت‬ ‫ِي‬
‫ن‬ ‫ّل‬ ‫ِع‬
‫ل‬ ‫ه‬ ‫ِر‬
َ ََ ُّ َ ً َّ ُ‫س‬ ‫و‬ ‫ا‬ ‫ق‬ ‫د‬ ‫ص‬ ‫م‬ ِ
‫ه‬ ِ
‫ل‬ ‫ِع‬
‫ف‬ ِ
‫ل‬ ‫ه‬
ُُ‫ل‬ ‫و‬ ‫ق‬
َ ‫ن‬ ‫ا‬
َ َ ‫ك‬
"ُ‫َنه‬‫ٍ ع‬ ‫ِق‬‫ناط‬ َ َ ‫ُ و‬ ‫ِنه‬ ‫ٍ م‬‫ِر‬‫ِظَاه‬ ‫ِّال ب‬
‫ِ إ‬ ‫َقل‬‫َ الع‬ ‫ِن‬‫ِي م‬ ‫ِنِالخَف‬ ‫َى البَاط‬ ‫َل‬‫ّ ع‬‫دل‬ُ‫ي‬َ
ّ

In the religious view, practical intellect, which is usually called “aql” in Arabic,
comes from light; or rather it is light itself. In this light, good and evil are
recognized. Like a lamp, practical intellect guides one the way. On the other hand,
theoretical intellect, which is usually called “ilm” in Arabic, has been defined as a
light through which good and bad actions are recognized. This indicates the close
interrelatedness of practical and theoretical intellects in the religious ontology:

The holy prophet was asked “out of what did God make aql?” He responded
“when the curtain is lifted a light is cast upon one’s heart, and in this light
religious duties and virtuous acts are recognized and good is distinguished
from bad. Beware that aql in one’s heart is as lamp in one’s house. (Bihar al-
Anwar, vol. 1, p. 99)

The interrelatedness of practical and theoretical intellects is emphasized in

numerous traditions, and the nature aql is defined in a web of concepts including
ilm. To be more precise, in Islamic thought, aql and ilm are defined in an
interwoven net of concepts including aql, ilm, soul, asceticism, power, light, and
providence. Aql which illuminates one’s soul has fruits such as sagacity,
understanding, and insight. The substance of aql is ilm, the spirit of it is
understanding, and the fruit of it is asceticism. Aql is created out of ilm, power, and
providence:

Mūsá ibn Ja'far al-Kādhim told Hisham “the illumination of soul is aql” (tohaf al-
Oqul, p. 396)

Amīr al-Mu'minīn quoted the holy prophet “God created aql from a light which
was hidden in His eternal knowledge. Then, He set Ilm as its substance,
understanding as its spirit, and asceticism as its fruit. (khisal, p. 427)

Imam Sadiq told “aql is one’s credit. Sagacity, understanding, remembrance, and
ilm are from aql. So if light is behind one’s aql, one has sagacity, understanding,

14
remembrance, and ilm. Then, one will attain perfection, and aql will be one’s
guide, and aql will give him insight and key to all problems. (Bihar al-Anwar, vol.
1, p. 90)

And it is also narrated that “God created aql out of four things: ilm, power, light,
and providence. (Bihar al-Anwar, vol. 1, p. 98)

The idea that there is a close interrelation between theory and practice is grounded
in the view that there is a graded unity between God, mankind, and nature. In
contrast, the idea that theory is sharply distinct from practice is rooted in the view
that there is a sharp distinction or dichotomy between human as the subject and
nature as the object.

The religious view that there is a close interrelation between theory and practice
becomes clear if we contrast it to the modern subjectivist view, which is based on
the sharp distinction between subject and object. The subjectivist view began, in
the modern world, with Descartes and was established in Kant and culminated in
Hegel. Descartes casted his methodic doubt on any doubtable fact. Then, he set
clarity and distinctness as the only criterion of truth. Thus he doubted the truth of
anything except the truth of the very fact that he doubted. So, his doubting was the
only fact that he took as certain. Doubting is a form of thinking. There can be no
thinking unless there is a thinker. The underlying foundation of knowledge thus
was set. The thinking “I” was set as the underlying foundation of knowledge and
ontology. In the pre-modern philosophy, substance was the independent underlying
subject upon which other things, including the thinking “I” depended. In the
modern subjectivism, the relation is conversed: the thinking “I” becomes the
underlying subject, and substance becomes its object of knowledge. This shift was
the starting point of modern subjectivism, and it was then that God and nature,
which were in the pre-modern worldview the ontological and epistemological
foundation, were epistemologically significant only as far as they were the object
of the thinking “I”’s knowledge. For Descartes, the thinking “I” was the foundation
upon which the knowledge of God and nature was based. Whereas, in the religious
thought this is God which is the foundation for knowing other facts. In Descartes’
thought, God has a secondary importance: He is important only because He
guarantees the correctness of clear and distinct beliefs of the thinking “I”. In this
view, man is sharply distinct from nature and God, and his existence is the
foundation of knowledge. In this view, nature and God are significant only because
they are objects of man’s knowledge. For Kant, a prior forms of time and space
constitutes nature, and God merely has a regulative role. God and nature which, in
the religious worldview, are in a graded unity relationship to mankind is, in the
15
modern subjectivist worldview, relegated to mere objects of man’s knowledge.
And in Hegel’s thought, the absolute idea produces, in its historical unfolding, all
ontological phenomenon, and its historical determinism substitutes the free
compassionate God.

In Plato’s view, there are two concepts of truth: the concept of truth which is at
play in his cave metaphor, and the concept of truth as aletheia (a Greek term
meaning unhiddenness or non-concealment). In the cave metaphor, the active role
of man in discovering truth and attaining Ideas is emphasized. In this metaphor,
truth is hidden from man, and this is man who passing the stages of perception
(pestis), imagination (eikasia), and reasoning (noumena), reveals truth. Whereas,
according to the latter concept, truth is non-concealment itself. In this sense, truth
is not hidden from man. Rather this is man who is hidden from truth. Man drank of
the River Lethe (River of Forgetfulness), and the way to reach truth is to hearken
Logos.

Moderation and justice in Quran

One should take the Quranic view on moderation and justice as the standard of
religious form of life. The holy Quran is a source of aspiration for human
philosophical and theological theorizing. Quranic statements are themselves the
best manifestations of moderation. They describe an ontology, an anthropology,
and a sociology, in which moderation is best manifested.

The holy Quran describes an ontology in which the natural world rests on a firm
order, and everything is put, in the appropriate amount, in its proper place. This is
the moderation in ontology. In regard to anthropology, the holy Quran swears by
the moderation of the human soul, and it describes the religious form of life in
terms of the rich concept of “middle nation”. (Surah al-Baqarah, verse, 143) And
with respect to sociology, the holy Quran introduces justice and equity as the
cornerstone of religion and as the main purpose of sending messengers and
revealing Scriptures. To establish equity and justice, people need to reform
themselves by moderating their inner faculties. The outer manifestation of
moderation is social reformation.

(I) Quran’s view on moderation with respect to ontology

16
The holy Quran states that everything was created in a specific pre-determined
proper proportion, and that the world rests on a prior moderation:

“Allah hath set a measure for all things.” (Surah al-Talaq, verse 3)

" ‫"قد جعل ّللا لکل شيئ قدرا‬

“And everything with Him is measured.” (Surah al-Ra’d, verse 8)

"‫" کل شئ عنده بمقدار‬

(II) Quran’s view on moderation with respect to anthropology

According to Quran’s anthropological view, the moderation of the world is

manifested in the moderation of the human soul. And the holy Quran swears by the
moderation of human soul:

“And a soul and Him who perfected it” (Surah al-Shams,verse 7)

" ‫" و نفس و ماسواها‬

The noble Quran refers to the Muslim community as the middle nation. (Suarh al-
Baqarah, verse 143) Thus, a society which is guided by Quran avoids extremes and
maintains the golden mean. The holy Quran always guides to the middle way. And
as Shahid Mutahhari pointed out, keeping moderation needs ijtihad (“ijtihad”
means endeavor of a Muslim scholar to derive a rule of divine law from the Quran
and Hadith without relying on the views of other scholars):

Apparently the path moderation is always as a narrow line such that a bit of
carelessness would lead to slipping off the line. What is meant by the remark,
mentioned in religious texts, that “Sirat (i.e. the right path) is more capillary
than hair” is the very point that observing moderation in any deed is so
difficult. Needless to say, human kind always faces new problems, and new
problems calls for new solutions. The term “al-hawadith al-waqi’ah), (i.e.
occurring events), whose solutions are said, in some traditions, to be upon the
bearers of Islamic knowledge, refers to these novel problems. This is why
there must be in any age some mujtahid (i.e. someone who performs ijtihad),
and this is why people should always refer to some living mujtahid. (Shahid
Mutahhari’s corpus, vol. 21, p.61)

17
“Thus We have appointed you a middle nation, that ye may be witnesses against
mankind. and that the messenger may be a witness against you. And We appointed
the qiblah which ye formerly observed only that We might know him who
followeth the messenger, from him who turneth on his heels. In truth it was a hard
(test) save for those whom Allah guided. But it was not Allah's purpose that your
faith should be in vain, for Allah is full of pity, Merciful toward mankind.” (Surah
al-Bawarah, verse 43)
‫يكُون‬
َ َ َ ‫َّاسِ و‬
‫َى الن‬ ‫َل‬
‫داء ع‬
َ ‫ه‬ َُ‫نوا ش‬ ُ‫َكُو‬‫لت‬ِ ً‫َسَطا‬
‫ً و‬‫مة‬َُّ
‫ُم أ‬‫َلناك‬‫ِكَ جَع‬
‫َذل‬
‫َ ك‬‫" و‬
َّ‫ِال‬
‫َيها إ‬ ‫َل‬
‫َ ع‬ ‫ُنت‬‫ِي ك‬ ‫الت‬
َّ َ ‫َة‬
‫ِبل‬ ‫الق‬ ‫َا‬ ‫َلن‬ ‫َ ما جَع‬ ‫ً و‬ ‫ِيدا‬ ‫َيكُم شَه‬ ‫َل‬‫ُ ع‬ ‫َّسُول‬
‫الر‬
‫ة‬ ‫ير‬ ‫ب‬
ِ
ًَ َ َ َ‫ك‬ ‫ل‬ ‫ت‬ ‫ن‬ ‫كا‬ ‫ن‬ ‫إ‬
ِ َ ‫و‬ ِ
‫ه‬ ‫ي‬َ َ ‫َلى‬
‫ِب‬
‫ق‬ ‫ع‬ ‫ع‬ ‫ِب‬‫ل‬ ‫ق‬ ‫ن‬ ‫ي‬ ‫ن‬ ‫ِم‬
‫م‬
ُ َ َ َّ َ ُ َّ ‫ل‬ ‫و‬ ‫س‬ ‫الر‬ ُ َّ َ َ َ َ ‫َع‬
‫ع‬ِ‫ب‬ ‫ت‬ ‫ي‬ ‫ن‬ ‫م‬ ‫م‬ ‫ل‬ ِ
‫لن‬
ِ‫َّاس‬ ‫ِالن‬ ‫َََّّّللا ب‬
‫ِن‬ ‫نكُم إ‬َ‫ِيما‬ ‫َ إ‬ ‫ِيع‬‫ِيُض‬
‫ل‬ ‫ََُّّللا‬
‫َ ما كان‬ ‫دىَُّّللا و‬
َ‫ه‬ ‫ِين‬
َ َ ‫الذ‬
َّ ‫َى‬ ‫َل‬
‫ِالَّ ع‬
‫إ‬
")341 ‫آيه‬،‫َحِيم (بقره‬ ‫ُف ر‬ ‫َؤ‬‫لر‬
َ

The above-mentioned verse explicitly states that the prophet’s ummah (i.e. nation)
is a nation of moderation,
‫َسَطا‬
"ً ‫ً و‬
‫مة‬َُّ
‫ُم أ‬
‫َلناك‬
‫ِكَ جَع‬
‫َذل‬
‫َ ك‬
‫" و‬
and it also mentions some reasons of changing the qiblah in the early years of
Islam.

In the above-mentioned verse, the purpose of making them a middle nation was to
set the prophet’s ummah an example for, and so witnesses against, other people.
‫ِيدا‬
"ً ‫َيكُم شَه‬
‫َل‬‫ُ ع‬
‫َّسُول‬
‫َ الر‬
‫يكُون‬ ‫َّاسِ و‬
َ َ ‫َى الن‬
‫َل‬‫داء ع‬
َ ‫ه‬ َُ‫نوا ش‬
ُ‫َكُو‬
‫لت‬ِ "
The clause “that ye may be witnesses against mankind. and that the messenger may
be a witness against you” might be meant to point to the fact that the prephet’s
ummah is to be an example for other people, and that the prophet himself was an
example for his ummah. After all, witnesses are selected from among those who
are exemplars. That is, the prophet’s ummah with their deeds witnesses that a
human being can be both a man of religion and a man of this terrestrial world, and
that a human being can live up to his religious and moral values while socializing
with other people in his everyday life. The prophet’s ummah witnesses that not
only religion and this worldly life are not incompatible, but also they can serve and
promote one another.

Some Quran interpreters have commented that the term “wasat” (i.e. middle) refers
to something which is not part of either extremes but rather is between them.
Muslim community is in the same position with regard to followers of past
Abrahamic religions and pagans: pagans are totally on the side of materialism; they
merely try to accumulate their wealth and to maximize their material pleasures.
They neither believe in the hereafter and nor in any kind of resurrection. They have
no care for moral and spiritual values.

18
God made the Muslim community the middle nation. That is to say, He gave them
a religion which leads its followers to the middle way, a way which avoids both
extreme sides. In the middle way, both the means and the goal are considered
important. Man has two dimensions: body and spirit. Therefore, to have a happy
life, he must cultivate both. (Almizan Quran Interpretation, vol. 1, pp. 482-3)

(III) Quran’s view on moderation with respect to society

According to Quran, the purpose of sending messengers and revealing Scriptures

was to establish justice. It also takes the establishment of justice as the result of
faith. Thus in Surah al-Imran, God says:

“Allah (Himself) is witness that there is no God save Him. And the angels and the
men of learning (too are witness). Maintaining His creation in justice, there is no
God save Him, the Almighty, the Wise.”
‫" شهد ّللا انه ال اله اال هو و المّلئکه و اولوا العلم قائما‬
"‫بالقسط‬

And in Surah al-Nisaa, He says:

“O ye who believe! Be ye staunch in justice, witnesses for Allah”

".‫" يا ايها الذين آمنوا کونو قوامين بالقسط شهدائ هلل‬

A similar remark is made in Surah al-Maidah:

“O ye who believe! Be steadfast witnesses for Allah in equity”

".‫" يا ايها الذين آمنوا کونو قوامين هلل شهدائ بالقسط‬
In Surah al-Hadid, God says:

“We verily sent Our messengers with clear proofs, and revealed with them the
Scripture and the Balance, that mankind may observe right measure”
‫"ارسلنا رسلنا بالبينات و انزلنا معهم الکتاب و الميزان ليقوم‬
".‫الناس بالقسط‬

In this verse, three things are mentioned as prologues to the establishment of

justice: “bayyinat” (i.e. clear proofs), “Kitab” (i.e. Scripture), and “mizan” (i.e.
Balance). “bayyinat” means clear proofs, intellectual perceptions, common sense,
and miracles. “Kitab” refers to revealed Scriptures, in which religious convictions,
divine laws, and morality are discussed. “Mizan” means a set of rules which serve
as a criterion for recognizing good and evil, right and wrong, true and false.

19
Equipped with these three, prophets could raise people for establishing justice.
Interestingly, the holy Quran does not ascribe the establishment of justice to
prophets themselves. Rather, the establishment of justice is assigned to their
followers. In Quran’s view, people should be educated, such that they rise to
establish justice by themselves. The significant point is that the rise should be
spontaneous and not premeditated or forced by external causes. (Javadi Amuli,
Thematic Interpretation of Quran, vol. 3, p. 174)

There is a close relation between individual moderation and establishment of

justice. One must attain moderation in his individual life before he can establish
justice in society. Moderation consists in the harmony between soul’s and body’s
faculties. Justice or equity is the outer manifestation of this inner moderation. To
attain inner moderation, like the outer justice, one needs a criterion for recognizing
rightness and wrongness and a model to follow. Bayyinat, kitab, and mizan provide
one with them.

Here, prophets merely play the role of guides; they do not deprive their followers
of their volition and free will. Prophets were sent to guide people and to waken
what already existed in their intellect but was not awake, so that people rise to
establish justice by themselves. As the holy Quran says “Say: O People of the
Scripture. Come to an agreement between us and you: that we shall worship none
but Allah, and that we shall ascribe no partners unto Him, and that none of us shall
take others for lords beside Allah” (Surah al-Imran, verse 64)
َ‫ِك‬‫نشر‬
ُ ‫َ ال‬‫ََّّللا و‬
‫َِّال‬
‫د إ‬ َ ‫ََّال‬
َُ‫نعب‬ ‫َكُم أ‬
‫بين‬ ‫َنا و‬
َ َ ‫بين‬
َ ‫ء‬ٍ‫ٍ سَوا‬
‫ِمة‬
َ‫َل‬‫ِلى ك‬ ‫لوا إ‬َ‫" تعاا‬
"44 ‫آيه‬،‫آلعمران‬. ‫ونَِّّللا‬ ِ ُ ‫ِن د‬
‫ً م‬‫َربابا‬
‫ً أ‬
‫بعضا‬َ ‫ُنا‬‫بعض‬
َ َ‫َّخِذ‬
‫يت‬ َ ‫َ ال‬ ‫ِ شَيئا‬
‫ً و‬ ‫ِه‬‫ب‬
and “Lo! Allah changeth not the condition of a folk until they (first) change that
which is in their hearts.” (Surah al-Ra’d, verse 11)
‫ِه‬
"33 ‫ آيه‬،‫ِم رعد‬ ‫َنف‬
‫ُس‬ ‫ِأ‬‫ُوا ما ب‬
‫َيِّر‬
‫يغ‬ُ ‫َّى‬
‫ٍ حَت‬
‫َوم‬
‫ِق‬‫ُ ما ب‬
‫َيِّر‬
‫يغ‬ُ ‫ََّّّللا ال‬
َ
‫ِن‬ ‫" إ‬

Finally, it is worth noting that one of the most important social impacts of
observing moderation is that moral deficiencies of society are corrected. God’s
tradition is to enjoin people to maintain moderation, and appealing to the moderate
system of shari’ah is the key to reform the immoral traditions. God enjoin people
to maintain moderation, and thus sets a criterion for distinguishing what really
belongs to religion from what is a tradition of the old and is wrongly ascribed to
religion. The following verses show the critical attitude of shar’ah toward immoral
traditions and costumes of the old, and, as Shahid Mutahhari points out, mentions
the criterion for cleansing religion of what is wrongly ascribed to religion:

20
“And when they do some lewdness they say: We found our fathers doing it and
Allah hath enjoined it on us. Say: Allah, verily, enjoineth not lewdness. Tell ye
concerning Allah that which ye know not? Say: My Lord enjoineth justice.” (Surah
al-A’raf, verses 28-29)
‫ِها‬‫َنا ب‬ ‫مر‬ََ
‫َُّّللا أ‬
‫اءنا و‬
َ َ ‫َيها آب‬‫َل‬‫َجَدنا ع‬‫لوا و‬ ُ‫ً قا‬‫ُوا فاحِشَة‬‫َل‬
‫َع‬‫ِذا ف‬‫َ إ‬‫" و‬
‫مر‬
َ ََ
‫ ُقل أ‬.َ
‫مون‬
َُ‫تعل‬
َ ‫َِّّللا ما ال‬
‫َى‬‫َل‬
‫َ ع‬
‫لون‬
ُ‫ُو‬
‫تق‬َ َ ِ‫َحشا‬
‫ء أ‬ ‫ِالف‬
‫ُ ب‬
‫مر‬ُ‫يأ‬
َ ‫ََّّللا ال‬
‫ِن‬
َّ ‫ُقل إ‬
" ِ‫ِسط‬
‫ِالق‬ ‫بي ب‬ ‫ر‬
َِّ
(Shahid Mutahhari’s corpus, vol. 4, p. 814)

After this conceptual study, I come back to our first topic and I make some
practical suggestions as to how to promote the Iranian cinema by modeling the
Korean series.

Some practical proposals

1- In researches, one of the reasons for interesting of people in Korean series

that declared by audiences is using the clothes with varies and happy colors.
It is suggests that financiers involved in Iranian films get the idea of such
series and used them in their film, so that Iranian series will be attractive for
audiences because of color, designing the scene and clothes.
2- In Korean series such as “Jewel in the Palace “, “Emperor of the Sea “and
Legend Jumong “we observe the explanation of Korea history, literature and
traditions. Korea is a country that by making family series with adding
martial actions could find supporters for their series in Asia, Europe and
even in America. And this is a cultural, economical and national prosperity
for a country such Korea. Consequently, it is suggested for IRIB officials
that making big historical series ( such as Rustam and Sohrab tragedy and
stories, Bijan and manijeh lovers, or death of Siavash and the events that
happened in Iran history) by planning and researching: believable and non-
exaggeration series, so that we also could show the greatness of history,
culture and traditions of Iranian people.

21
References

A Group of Translators, Translation of Majma’ al-Bayan, vol. 2, Farahani

Press, 1360HS, Tehran.

Ayatollah Javadi Amoli, Thematic Quran Interpretation, vol. 3.

Ayatollah Javadi Amoli, Form and Life of Mankind (Thematic Quran

Interpretation, vol. 14), Asra Press, 1381HS, Qom.

Davarpanah, Abulfazl, Anwar al-Quarn fi Tafsir al-Quran, vol. 10,Sadr Press,

Tehran, 1375HS.

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