Mohmmad Mahdi Allahverdiha
Abstract
Misunderstanding or lack of understanding of the concept of abrogation by orientalists has led them to the wrong conclusion that the Qur'an has been distorted because they have considered abrogation to be a mistake, a correction, or a kind of revision and misrepresentation. That is, during the twenty-three ...
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Misunderstanding or lack of understanding of the concept of abrogation by orientalists has led them to the wrong conclusion that the Qur'an has been distorted because they have considered abrogation to be a mistake, a correction, or a kind of revision and misrepresentation. That is, during the twenty-three years of the gradual revelation of the Qur'an to the Prophet, with the revelation of abrogated verses, the process of correcting and editing the verses was carried out by the Prophet under the title of abrogation, which requires the distortion of the Qur'an. In this regard, the acceptance of the abrogation of the recitation by some Sunnis has been documented by this orientalist interpretation. In the current study, which has been written with a descriptive-analytical approach, while reviewing the views of Orientalists such as Blasher and others about copying, the views of Shiite and Sunni commentators have been expressed. As a result, it has been proven that, contrary to the Orientalists' view, abrogation does not mean modification or change of sentence or any kind of editing. Rather, as the great Shiite scholars and scholars have said, it means the end of the time of judgment and expediency, and it applies only to a few verses. Besides, according to Shiite and Sunni scholars, abrogating the recitation is not correct and is not in the Qur'an because it requires the distortion of the Qur'an.
Muḥammad Ḥusayn Barūmand; Amir Joudavi; Sāmīyeh Shahbāzī
Abstract
There is a difference of opinion among Quranic interpreters In interpreting verse “Qāla Rabbi ʾArinī ʾUnẓur Ilayk Qāla Lan Tarānī”(Q.7:143)[1] regarding the belief of Prophet Moses (PBUH) concerning the possibility or impossibility of seeing God at the time of saying this and they ...
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There is a difference of opinion among Quranic interpreters In interpreting verse “Qāla Rabbi ʾArinī ʾUnẓur Ilayk Qāla Lan Tarānī”(Q.7:143)[1] regarding the belief of Prophet Moses (PBUH) concerning the possibility or impossibility of seeing God at the time of saying this and they are divided into two categories. The first group believes that this verse shows that Prophet Moses (PBUH) in his words, considered it possible to see God, which is divided into five sets, each of them with their own reason. The second group of commentators, believe that Prophet Moses (PBUH) considered it impossible to see God and is divided into four sets according to their reasons. This study, by examining the opinions and reasons of the commentators and relying on the relationship between the verses and the words of this verse, will show that the request to see God from Prophet Moses (PBUH) knowing its impossibility, and only out of enthusiasm of hearing the word of God, was just for more love.
Quran
BemanAli Dehghan MandAbadi; MohamadAli Ḥeydari Mazraeh Akhund
Abstract
The existence of several causes of revelation for the first verses of Surat al-ʿAnkabūt and verse 60 of this surah, and talking about hypocrisy and migration (Hijrat) in this surah have caused some commentators to believe in the discrete revelation of it. While the multiplicity of causes of revelations ...
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The existence of several causes of revelation for the first verses of Surat al-ʿAnkabūt and verse 60 of this surah, and talking about hypocrisy and migration (Hijrat) in this surah have caused some commentators to believe in the discrete revelation of it. While the multiplicity of causes of revelations about a verse leads to them becoming distrustful and invalid. Proposed reasons for rejecting these causes of revelations are: their multiplicity on a fixed subject, the existence of conflicting narrations, the anxiety in the mentioned narrations, having additional sections in some narrations compared to others, lack of coordination of cause of revelations in assigning the cause of the revelations to a specific verse or specific person, the existence of some causes of revelations of the excluded verses that shows they are Makki in opposition to the Quran and syntactic reasons based on the connection and coherence of the excluded verses with previous and subsequent verses. In this research, through descriptive-analytical method the causes of the excluded verses of Surat al-ʿAnkabūt have been criticized and the reasons of those who believe in exceptions have been rejected.
Ali Qazanfari; Malihe KhodaBandehloo
Abstract
The obligation of khums, which is understood from verse 41 of Surah Anfāl, is one of the Furūʿ ad-Dīn of Islam and is the common among Shi'a and Sunni. Of course, they disagree about the concept and scope of this divine duty, namely the word "Ghanimtum ". Shi'a scholars, citing the absoluteness of ...
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The obligation of khums, which is understood from verse 41 of Surah Anfāl, is one of the Furūʿ ad-Dīn of Islam and is the common among Shi'a and Sunni. Of course, they disagree about the concept and scope of this divine duty, namely the word "Ghanimtum ". Shi'a scholars, citing the absoluteness of the word Ghanimtum and the words "Min Shayʿ " in the verses and hadiths of the infallibles (AS), call any benefit that man obtains as Ghanimtum. The Sunni scholars also, since there is no restriction in its original meaning, and by quoting the word "Min Shayʿ" and the narrations of the Prophet (PBUH), have interpreted the word Ghanimtum as everything that a person obtains. But for customary reasons they consider it bound to spoils of war. Because the narrations of the Prophet (PBUH) which stated only the division of spoils, never indicate the monopoly of khums on spoils of war and the interpretation of spoils to spoils of war by the followers are mostly the result of their ijtihad. This article tries to examine the word Ghanimtum from the perspective of Shi'a and Sunni scholars by using the library and analytical-descriptive method in order to reveal the reasons for the scholars' disagreement.Keywords: Fiqh, Khums, Ghanimtum, Sunnis, Shi’a.
AbdolHadi FeqhiZadeh; Sayyed Jafar Sadeghi
Abstract
Ibn Abbas is one of the most famous exegete companions known as the grandmaster of the Meccan school of interpretation. His prominent position is due to the large number of interpretive narrations quoted from him. Numerous works in the interpretation of the Qur'an are attributed to him, among which some ...
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Ibn Abbas is one of the most famous exegete companions known as the grandmaster of the Meccan school of interpretation. His prominent position is due to the large number of interpretive narrations quoted from him. Numerous works in the interpretation of the Qur'an are attributed to him, among which some works are more famous due to the possibility of his own writing or direct quotation from him or their important contents. One of the famous exegetical works attributed to Ibn Abbas is called “Tanwīr al-Miqbās.” According to the content evaluation, the authenticity of the attribution of this work to Ibn Abbas cannot be accepted; The most important reasons in terms of content are as follows: problems in the number of words and letters of some surahs, the existence of words indicating quotations from other companions and followers, the existence of later terms and the existence of late sectarian and theological evidence. Similarly, both documentary and bibliographic and historical reviews confirm this conclusion as well.
Interpretation
Marzie qadami; Kaivan Ehsani; Alireza Tabibi; Ali HasanBagi
Abstract
The present article studied the nature and foundations of the theory of "Three-layer interpretation of the Holy Qur’an". First, the theory is defined, consisting three layers: historical, trans-historical and modern. The historical layer is considered the same understanding of Hejaz Arab at the ...
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The present article studied the nature and foundations of the theory of "Three-layer interpretation of the Holy Qur’an". First, the theory is defined, consisting three layers: historical, trans-historical and modern. The historical layer is considered the same understanding of Hejaz Arab at the time of the Prophet (PBUH) as stated in the verses of the Qur'an. To understand such interpretation, one must refer to the promises of those people, some of which are the appearance and context of the verses, similar verses, the personality of the audience of the Qur'an, the events of that era, the culture and history of those people and the covenants. The trans-historical layer is also considered a knowledge that is common and accepted among all human races, which is achieved by abolishing the characteristics of the age and the revelation of the Qur'an. The modern layer is the adaptation of the problems, that needs and requirements of the present age to the same common and acceptable human knowledge. Some of the most important foundations of this theory that are discussed in this article are customary, spoken, gradual descent, historicity and marginalization on the one hand and the evolution of ethnic requirements and the need to resolve the apparent conflict between the Qur'an and science and modernity.
Sayyed Ahsan Hoseini; Davood Memari; Atefeh Zarsazan Khorasani
Abstract
Most (manifestation) of the light of God's holy essence goes back to the Day of Judgment. Verse Zumar/69 refers to the word "Ashraqat" and the radiance of the feeling of God's presence on the Day of Resurrection and likens it to the rising of the sun from the east of the earth and its illumination with ...
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Most (manifestation) of the light of God's holy essence goes back to the Day of Judgment. Verse Zumar/69 refers to the word "Ashraqat" and the radiance of the feeling of God's presence on the Day of Resurrection and likens it to the rising of the sun from the east of the earth and its illumination with this light. The commentators of the sects have expressed different views on it, including, "Removing the veils, establishing the truth and proof, justice, illuminating the earth with the light of the believer's face, the resurrection of the Imam, the light of God, etc." The beginning and the end of the verse are accompanied by the proof of justice and the denial of oppression. Different classes of commentators, narrators, theologians, philosophers, and mystics have contented themselves with the interpretation of a verse, or interpretation, and some with the literal meaning of the phrase, but have not reached a single statement about it. However, the mentioned verse is one of the verses with different readings, or one of the verses that the commentators of the two sects have looked at from a special angle and view. The revelation of the monopoly of God's lordship over all human beings, for which there is an evidence and none of the commentators have expressed this view, as well as the removal of the veils and the revelation of the truths of things in the resurrection which some commentators have chosen it. The two preferred aspects of this article are that an attempt has been made to obtain a view close to what God intends from the mentioned phrase by citing the context of verses and narrations. For this purpose, the two views have been expressed through documentary, interpretive and descriptive-analytical methods, while criticizing the opinions of commentators and presenting contextual and narrative documents.
Tahereh Mohseni; Zeinab Shirdel
Abstract
Recognizing the tools and obstacles to attain the inner knowledge of Qur’an is an undeniable necessity. Imam Khomeini (RA) and Allameh Tabātabā’ī (RA) are two thinkers who have paid special attention to this issue. This study, aiming at recognizing the tools and obstacles of comprehension ...
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Recognizing the tools and obstacles to attain the inner knowledge of Qur’an is an undeniable necessity. Imam Khomeini (RA) and Allameh Tabātabā’ī (RA) are two thinkers who have paid special attention to this issue. This study, aiming at recognizing the tools and obstacles of comprehension of the Qur’an, from the viewpoint of the two great Qur’an-researchers, tries to provide practical solutions for achieving the depth of the Qur’anic concepts. Imam Khomeini (RA) and Allameh Tabātabā’ī (RA) believe that the comprehension tools are divided into two main categories of intra-textual and extra-textual tools of the Holy Qur’an. Some of the most important tools are as follows: paying attention to Arabic syntax and morphology, compatibility of verses and surahs, conceptual and structural coherence, unique goal of the whole Surah, paying attention to the context, inner purification, companionship with the Qur’an and the scholarly reference to it, and contemplation and attention to interpretive narrations.
Quran
Ramazan Mahdavi Azadboni
Abstract
The issue of language has been the subject of thought for philosophers since many years ago, but in the twentieth century it has become the most important philosophical issue. In the field of religious studies, an important issue is the issue of language too. In addition, the language of religion and ...
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The issue of language has been the subject of thought for philosophers since many years ago, but in the twentieth century it has become the most important philosophical issue. In the field of religious studies, an important issue is the issue of language too. In addition, the language of religion and the way of understanding religious texts have been importantly concerned by religious scholars. The issue of “the method by which God Almighty conveys His connotations and goals”, is one of the most important issues in religious language. In addition, “has the Holy Qur’an answered the fundamental question that provides the methodology for understanding the Qur’an, before answering other human needs that are essential to its transcendence?” In this research, the author tries to provide a positive answer to the above fundamental question, stating that the language of the Qur’an is a pragmatic language. In this regard, in order to defend the pragmatic language of the Qur’an, the author first states the characteristics of a language suitable for the Qur’an and then shows that pragmatic language has the characteristics of a language suitable for the Qur’an, being used in the Qur’an. In conclusion, the language of the Qur’an is an existential and innate language.
Quran
Zahra Nadali; Ali Parimi
Abstract
According to rhetoricians, metaphor is more eloquent than other expressive tricks and techniques such as simile, metaphor and irony. For in metaphor, simile is forgotten and Mushabbah is claimed to be the same Mushabbahun Bih. Exaggeration in simile, illustration and brevity are three important purposes ...
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According to rhetoricians, metaphor is more eloquent than other expressive tricks and techniques such as simile, metaphor and irony. For in metaphor, simile is forgotten and Mushabbah is claimed to be the same Mushabbahun Bih. Exaggeration in simile, illustration and brevity are three important purposes of any metaphor. Thus, metaphor is at the highest level of rhetoric. In the present article, which is provided by a descriptive-analytical method, a corner of the functions of this art of expression in explaining and depicting the circumstances of the Day of Judgment is shown. And basically, this article seeks to answer the question of whether metaphor had a function in explaining the verses containing the resurrection or not? Based on the findings of this study, God Almighty has used metaphor for purposes such as visualization, recognition, facilitation, influence and illustration in order to guide human beings and to better explain and influence the word in hearts. Among these, the metaphorical allegorical metaphor has the highest frequency.
History
Jafar Nekoonam
Abstract
According to the Bible, Christ was the savior of Abraham's descendants from homelessness and their enjoyment of the land of nectar and lion, and this originated from the historical and cultural conditions of their lives. The descendants of Abraham always waited for such a person, and in every age they ...
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According to the Bible, Christ was the savior of Abraham's descendants from homelessness and their enjoyment of the land of nectar and lion, and this originated from the historical and cultural conditions of their lives. The descendants of Abraham always waited for such a person, and in every age they applied Christ to someone who they thought was their savior, of whom Jesus was one. It was in this historical and cultural context that Prophet Muhammad declared, I am the promised person of Torah and Bible that will appear at the end of time and make the righteous inherit the land of nectar and milk. It was based on this apocalyptic idea that he considered himself the Khātam al-Anbiyāʼ. All the Abrahamic prophets, including Jesus and Muhammad, were evangelicals; that is, they preached the good news of inheriting such a land. The Bible was nothing but the gospel to such a land. However, in Jewish culture, such a land was introduced worldly and earthly. But in Christian culture it has more of an afterlife and heavenly aspect, and in Islamic culture it has more of a worldly aspect like Jewish culture. Accordingly, the Qur'anic resurrection is described as physical.
Mohsen Nouraei; Mojtaba AghaJani
Abstract
From past to present, there have been many differences among Islamic thinkers about the quiddity of Mutashābih and its Ta’wīl in the Qur'an. Each of these thinkers has spoken on this subject according to their profession and method. In the meantime, the view of "Shari’at Sanglaji" is remarkable. ...
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From past to present, there have been many differences among Islamic thinkers about the quiddity of Mutashābih and its Ta’wīl in the Qur'an. Each of these thinkers has spoken on this subject according to their profession and method. In the meantime, the view of "Shari’at Sanglaji" is remarkable. Sanglaji, who is known for his modern thinking and inclination towards the Qur'an-sufficiency, believes that Qur'anic similarities mean the end of the matter and include only occult concepts. The general public is unable to comprehend similarities due to its preoccupation with tangibility. Leading research with a descriptive-analytical method tries to discuss some aspects of Sanglaji’s theory while accurately reporting his point of view. The result of the research shows that Sanglaji’s view does not have the necessary accuracy and credibility, because Mutashābih i.e. the similarity does not only include occult concepts but also material concepts. The result of this research is used in the field of Qur’anic research and interpretation.
