نشریه پژوهش های قرآنی
سال بیست و ششم شماره 4 (پیاپی 101، زمستان 1400)

Abandonment of the Holy Qur’an in the people of the Holy Prophet is the subject of verse 30 of Sūrat al-Furqān and one of his complaints against them on the Day of Judgment and in the presence of God Almighty. Today, most commentators have considered the word mahjūran to mean “abandoned” and its synonymous meanings, but in the past, it has been rendered as meaning “indecent speech”, “delusion” and the like. In a sense close to the latter, it has also been referred to as “being insulted or ridiculed.” The authors of the Persian commentary known as “Tarjuma-yi tafsīr-i Ṭabarī”, however, have considered this word to have the broad meaning of “separated; cut off” (burīda), which due to the precedence of its authorship over the later commentaries, and also due to obvious conflicts in different dimensions of the first two meanings, this meaning is also worth researching. The existing researches on the verse in question, by accepting the meaning of “abandoned” and considering it as obvious, have dealt with the margins and dimensions of deserting the Qur’an without referring to other meanings, and so far no research has been done to analyze the meaning of the word mahjūran. The present study has analyzed the opinions of lexicographers and commentators on the meaning of the word mahjūran in the verse in question in a descriptive-analytical manner and while taking a critical approach to those opinions, using the connected context and separate analogy of narrations, the meaning of “separated” has been explained in the concept of “the Qur’an separated from the Ahl al-Bayt (A.S.)”.

Qur’an-centeredness is one of the long-standing trends in the field of religious education, including legislation. This trend has matured in the Sunnis with a clear historical background and through many ups and downs, and today it has followers among some Sunni scholars. But in the Shi’ite view it is new. In other words, if we consider the main characteristic of the Qur’an-centeredness as the exclusive authority of the Qur’an and the integrate negation of the Sunnah, these two qualities have not appeared in full in the Shi’ism. But at the same time, one cannot ignore the traces and layers of the presence of this trend in Shi’ite thought, such as a critical view of the hadith and the jurisprudential tradition of the past, the explanatory and emphatic dignity of the tradition, discrediting fame and consensus and abandoning the views of the past; signs that have led to the weak presence of tradition in the process of inference. The signs and symptoms of this presence is traceable both in the process of ijtihad and in its results and consequences; signs that are not digestible and justifiable in the Shi’ite jurisprudential tradition and show a kind of revisionism. This article, with the same view and citing the followers of this attitude, seeks to further explain and represent these signs and, of course, to critique and evaluate them.

In several verses, the Qur’an introduces itself as muṣaddiq (confirming) previous books, and in one of the verses, in addition to the description of muṣaddiq, it uses the attribute of muhaymin (guardian) to express its relation to previous books, especially the Torah and the Bible. Taṣdīq means confirming the revelation and guidance. Most commentators have considered haymana to mean the domination of the Qur’an and have mentioned one of its meanings or derivatives as explaining distortions. The fundamental question is what the meaning of muhaymin is and how it will be compatible with being muṣaddiq. In this research, using descriptive-analytical method, we have tried to get an accurate understanding of the features and signs of being muhaymin so that we can thereby get a comprehensive picture of the semantic construction of the Qur’an with previous books, especially the Torah and the Bible. Finally, it was concluded that in the verses, while emphasizing the principle of revelation of the Torah and the Bible and testimony to their being revelatory and guiding, the Qur’an is distinguished in the field of elaboration (diversity and profundity) of knowledge and change of minor rules. This meaning has nothing to do with showing verbal distortions and seeks to keep away from spiritual distortions, preserve the originality of religion, and promote it to a broader horizon. The Qur’an’s being muṣaddiq and muhaymin in the notion of interfaith communication is a concept that is considered as somehow denoting the recognition of the Abrahamic religions.

Context is one of the basic issues for understanding the Holy Qur’an. Inferring from the verses of the Qur’an, regardless of the context, may prevent the commentator from achieving the true purpose of God. However, it can be seen that in jurisprudential books, some rulings are inferred from parts of the verses without considering before and after, and the reader is led to the notion that the jurists do not consider the context as authoritative or neglect it. The present article has been organized with a descriptive-analytical method with the aim of analyzing this issue focusing on Ḥimād’s incompletely transmitted hadith (mursala). In this mursala, Imam Kāẓim (A.S.), citing a part of the 5th verse of Sūrat al-Aḥzāb, i.e. ﴾call them to their fathers﴿ denies the khums being levied on those who are attributed to Banī Hāshim through their mothers. The Imam’s words appear to create the notion in the mind that in this argument, the proportion of the legal decision and the subject has not been observed and the context of the verse has been neglected. After examining six solutions in explaining the Imam’s view, the research findings in the seventh solution show that the attribution in the phrase ﴾call them to their fathers﴿, in addition to being attributed to the real father, it includes attribution to the tribes as well and the Imam’s attestation to this verse has been in terms of attribution to the tribe. According to this analysis, the Imam’s inference is not out of context.

the Qur’an to describe the perseverance of some special servants of God in the face of hardships and sufferings. In this article, by exploring the concept of “graceful patience” in the Qur’an, narrations and commentary books, we will get a clear concept from it and test the hypothesis that the Qur’an’s mere narration of the mode of patience of Prophet Ya‘qūb (A.S.) and recounting his wish for enjoying graceful patience mean that his highness is fully embellished with this virtue and his way of patience can be a model for the whole of the believers? The article seeks to prove the claim that the exemplary of graceful patience in the Qur’an are prophets such as Job (A.S.), Abraham (A.S.), and the Holy Prophet of Islam (S.A.W.), and the Qur’an in telling the story of Jacob (A.S.)’s facing the loss of his son, does not intend to confirm the behavior of this great prophet and providing a full-length exemplar of his patience.

Sūrat al-Ādiyāt is one of the Qur’anic sūrahs that quite various narrations and sayings have been reported about its Meccan or Medinan nature and the ambience of its revelation. In addition, the oaths at the beginning of the sūrah and the semantic relationship between its verses have brought up problems for the commentators. The present study has used a discourse perspective to explain these problems. Understanding the discourse governing the sūrah makes it possible to know the outlook and the situation of its revelation and shows how the Qur’an has behaved in the face of its first addressees. The results and findings of the present study show that Sūrat al-Ādiyāt is a Meccan sūrah whose central theme is to express the approaching, suddenness and comprehensiveness of the Resurrection. This meaning is formed by involving the different senses of the subject of the narration and the feelings and emotions arising from its lived experience. Also, the oaths of the beginning of the sūrah are related to the horses themselves, as a familiar phenomenon in daily life and far from the Arab civility of the Revelation era, which has serious emotional dimensions in their culture and language.

The primordial inner nature (fiṭra) of man means the nature with which God created man. One of the important issues in this regard is whether human nature at the beginning of creation was contaminated with evil or pure and flawless. The verses of the Holy Qur’an, which are one of the best sources in this discussion, although not specifying the purity of the original human fiṭra, they implicitly show that the primary human fiṭra is not only pure and free from corruption, but also good and well-guided. The Qur’anic contents that ‘testify the purity of the original human fiṭra are: Man’s vicegerency and succession from God, man’s creation in the most perfect form possible, man’s initial guidance by God, the gift and blessing of fiṭra to man, man’s “saying yes” before entering this world, attributing man’s good deeds to God, and domination of Satan over man only if he changes his original nature.