مجله مطالعات علوم قرآن
سال دوم شماره 3 (پیاپی 5، پاییز 1399)

One of the characteristics of divine prophets is their purity for betraying Allah and people. Betrayal and faithlessness to Allah Almighty is so abhorrent and despicable that it is unlikely for even the ordinary believer, let alone human beings who are at the peak of perfection. However, some Qur'anic and non-Qur'anic accounts of the lives of the prophets have been used as a pretext by some opponents, modernists, and dissidents who have not considered the prophets pure from this defect and have attributed faithlessness and betrayal to them. This study, which has been carried out with an approach of doubt-studies and through the method of library and documentary analysis has been formed with the aim of cleansing doubt of the infallibility of the prophets, and two examples of the doubts of betrayal and faithlessness of the prophets to Allah have been examined and answered. The first is the doubt and illusion of faithlessness of Adam and the second is the doubt and illusion of the betrayal of the last Prophet in divine revelation. Finally, from a textual point of view, it has been concluded that the prophets have been pure from betrayal of Allah, and attributing betrayal to Allah's chosen ones is a false hypothesis that has been raised out of ignorance or intentionality.

In most history books of Shiite and Sunni Islam, there are two titles: "secret invitation" and "public invitation". The well-known view of historians of Islamic history on the method of the Prophet inviting people to Islam is that it was not his mission to invite everyone after the Bi'tha and therefore, for up to three years, he invited the hearts ready to accept the truth secretly and privately to Islam. Then, in the second stage of his mission, with the revelation of verse 214 of Surah Al-Shu'ara, he invited his relatives, and then in the third stage of his mission, with the revelation of verse 94 of Surah Al-Hijr, his mission was to invite the public people. This popular theory is based on historical news and interpretive narratives. However, it leads to many ambiguities and is not compatible with the context of the verses, the purpose of the related surahs and the revelation of the Qur'an. If we go through the analysis of this theory based on the three principles of presenting narrations on the Qur'an, the method of Tanzili interpretation (the interpretation of the Qur'an based on the order of the revelation of Suarahs) and lexicography of verses and narrations, we will see that the Prophet preached monotheism from the beginning, and about six years after the Bi'tha, he was commissioned to establish the social status of the mission and to officially announce the Muslim organization. This study has been carried out by descriptive-analytical method and using library documents, it shows that contrary to what is known about the stages of the development of Islam in the age of revelation, which divides the history of Islam in the Meccan era into two periods of secret and public invitation, the invitation of the Prophet has been public since the beginning of his mission.

The theory of resistive economy has been proposed by the Supreme Leader of Iran for strengthening the infrastructure of the national economy in line with the independence and comprehensive growth and security of the country against catastrophes, natural disasters, sanctions and threats of enemies, so that the Islamic society, in addition to confronting the hostile economic actions of the domination system, will feel safe and honored in meeting its needs, economic development and ensuring its welfare. The present paper seeks to answer the question "can theoretical strategies of resistive economy be deduced from the teachings of the Qur'an and hadiths". In this paper, the most important influential components of the theoretical strategies of resistive economy, which are the belief in the comprehensiveness of religion, the existence of the enemy and the need to confront it, justice, sense of responsibility, self-confidence and human resources, have been examined through analytical and citation methods.

The scientific authority of the holy Qur'an or influence of the Qur'an on man-made sciences and knowledge is one of the important topics of the scientific arena in line with the Islamization of sciences. Many researchers have commented on this issue that Dr. Mehdi Golshani is one of these researchers proposing his theory of religious science. This study seeks to address Dr. Golshani's view on the "scientific authority of the Qur'an" according to the theory of religious science. In his view, there is a close relationship between science and religion, and "religious science" is a science that is theoretically based on experience and theorizing. However, in summary, it is based on the principles of the Islamic worldview. In addition, the Qur'an, as a religious text, has a significant effect on the sciences, which can be explained in different ways such as inferential, complementary, inspirational, arbitrary, and insightful. The data collection in this research has been done through library method and by referring to sites, sources, and works of Dr. Golshani, and the method of data analysis is descriptive-analytical.

One of the most important issues in Qur'anic sciences, which has a close relationship with the revelation of the Qur'an, is the text of the Qur'an. The revelation of the text of the Qur'an requires that this text be eloquent, beautiful, and coherent, in terms of appearance and deep, harmonious and without contradiction, in terms of content. Due to the importance of this issue and its relationship with the revelation of the Qur'an, orientalists have elaborated on it in their works. Furthermore, they have studied the text of the Qur'an in terms of literary structure and continuity and conceptual coherence, and in terms of compatibility of the content of the verses with each other and with the experimental sciences. This paper, which has been authored in a descriptive-analytical method using library documents, first raises the issue and then deals with the views of orientalists and EQ authors on this issue. In the third stage, it has compared the views of previous orientalists to the views of the authors of EQ, and at the end, it has criticized the views of orientalists about the text of the Qur'an. The findings suggest that some EQ articles have an impartial and appropriate approach because their authors are Muslim. However, most of the basic papers written by orientalists have continued the path of earlier orientalists and by assuming that the Qur'an is non-revelatory, they have followed the subject of the text of the Qur'an.

The miracle of the Qur'an and its miraculous aspects is one of the most important Qur'anic issues and the most important way to prove the prophethood of the Holy Prophet. The inability of humankind to confront it is a belief of all Muslims. Qur'anic scholars have considered some aspects for the secret of this inability. Many of them attribute the mystery of inimitability of the Qur'an to the nature of the Qur'an, referring to features such as expressive miracles, harmony, and unseen and legislative news as aspects of the Qur'anic miracles. In contrast, a group has turned to Sarfeh (God has dissuaded humans to bring a book similar to the holy Quran). Some scholars have considered it as one of the miraculous aspects of the Qur'an without choosing or rejecting the theory of Sarfeh. This study is carried out using a descriptive-analytical method based on library sources and seeks to prove the theory that not only about the Holy Quran, but also about other prophetic miracles and the miracles of other prophets, Sarfeh is the cause of human inability to conflict with the holy Qur'an. Therefore, the basis of the Holy Qur'an is the "the theory of Sarfeh" in the "length of the aspects of miracles" and not in its width. That is, "Sarfeh" is "the divine formative will to turn people away or dissuade them from the conflicting with the Qur'an. Many Sarfeh followers also consider the divine formative will to turn people away or dissuade them from the conflicting with the Qur'an to take away the motivations or the tools of the conflict or the will of the opponents. In this sense, Sarfeh can guarantee the eternal inimitability of the Qur'an.

Resistance is defined as endurance and stability against something that upsets the balance, both internally and externally. This research is qualitative and is carried out through grounded theory method. Data collection tools were semi-structured interviews and in order to collect information, snowball sampling has been used and thirteen experts in the field of Islamic resistance have been interviewed. Data analysis has been performed in three stages of open, axial, and selective coding and based on it, a qualitative research model has been designed. The findings of the current study are in the form of the main categories of causal conditions (faith and belief, declaration of allegiance and value and virtue), underlying factors (role of government and reference groups (Islamic seminary and university), intervening conditions (cultural invasion and false Western models), strategies (role of clergymen and referring to the Qur'an and hadith, holding scientific meetings, promoting the culture of resistance, expressing the effects of resistance) and the consequences (developing unity, independence, security, spreading justice, arrogance and anti-colonialism, eliminating lies, corruption, and hypocrisy).