نشریه شبهه پژوهی مطالعات قرآنی
سال چهارم شماره 1 (پیاپی 6، بهار و تابستان 1401)

In Jahilid poetry, there are phrases more or less similar to some verses of the Qur'an. Some of these poems appear in hadith sources in the form of statements and narrations, and this has caused some people like Dr. Soha to consider them as one of the sources of the Qur'an, and by raising certain doubts, they try to harm the divinity of the Holy Qur'an. The purpose of the current research, which was carried out using a descriptive-analytical method, is to analyze the documents and denotations of these statements and narrations, so to deal with this claim. The result of the research is that there is at least one narrator accused of falsifying the hadith in the documents of the hadiths and sources cited by Soha, and therefore the aforementioned sources are invalid in terms of credibility and are considered among the weak and falsified hadiths. Also, the time period of these citations and narrations can be estimated from the second half of the second century to the second half of the third century. According to the text of the hadiths in which the news of mission of the Holy Prophet (PBUH) were reported, as well as the socio-political situation of this age (emergence of the era of translation of Greek works and various sects such as Zanādiqah), the motivation of their falsification could be intentions such as assisting religion and strengthening Islamic beliefs against the ideological attacks of opponents and deniers.

According to the verses of the Qur'an, God's messengers have the status of infallibility, and considering that they are the bests of those devoted to Allah, there is no fear, sadness, or jealousy in their spirit. However, in some verses of the Qur'an, fear and sadness have been attributed to the several prophets such as - Ibrahim, Musa, Dawood, and Yaqoob (PBUTH), and similarly, envy has been attributed to prophet Suleiman (AS). This article is organized with the aim of explaining the compatibility between the position of infallibility with the emotional aspect of divine prophets and the rejection of any feature incompatible with infallibility from the status of the prophets (PBUTH). And after classifying and evaluating the challenges, it has been drawn the conclusion that among the various types of rational and verbal resolutions, only two of them are justifiable in solving the challenge of fear and sadness of the Prophets: 1) Acceptance of fear and sadness by describing them as admirable fear 2) Fear and sadness are the requirements of the human aspect of divine prophets and their status of Baqa ba’d al-Fana (i.e. trying to survive after neglecting the world). As for the solution to the challenge of the envy of the Prophet Suleiman (A.S), among the many solutions to the issue, there is one effective solution, and this intellectual solution is based on analyzing the concept of envy and dividing it into reprehensible and non-reprehensible, and the evidence for praiseworthiness of that of Suleiman is the multiple benefits that have resulted from it. This research has been carried out through the library method in collecting materials, and in the way of citing data, it follows the documentary method, and in analyzing the materials, the research method is descriptive, analytical and critical

Since some orientalists, seeing the set of Qur'anic teachings as superior to human thoughts and considering them unattainable except from the divine origin, have refused to acknowledge the revelation to be ascended to the Prophet (PBUH) and rather, have assumed the possibility of adapting these teachings from the Torah, the Bible and other previous divine books. Therefore, in line with insisting on this claim, they searched for clues and evidence from the text of the Quran in order to prove the inevitability of their theory. However, due to the many verses indicating the negation of this claim, the commonality of divine religions in generalities, the completion of the epistemological-ideological, jurisprudential and moral framework, and the expansion of the wide and concise teachings of the previous religions due to the improvement of human ability to comprehend and act, and the theory of the Prophet's different treatment regarding the People of the Book, it is very necessary to deal with these doubts, examine and criticize their claims. Yusuf Durrah Haddad claims that the Prophet (PBUH) constantly referred to the Torah and scholars of the People of the Book to form the teachings of the Qur'an. This research has achieved the following results with the descriptive-analytical method and the use of library-software resources and referring to Quranic verses and traditions: A) This claim is against the clear verses of the Qur'an, which indicate the negation of any origin to it other than God. B) The existence of narrations stating that the Prophet (PBUH) has not ever referred to the scholars of the People of the Book. C) Historical evidence indicates that the Prophet (PBUH) was Ummi (illiterate) and did not have a teacher. D) Lack of any report in history about it, in spite of sufficient motivation and history of enmity with the Prophet (PBUH). F) There is no reason that Prophet is studying Torah in particular; because other divine books have a similar position with the Torah. E) The verses indicating the invalidation of the polytheists' belief are based on their ignorance and lack of learning lesson from the divine book and prophet.

The Qur'an, the divine word, has been attacked by deniers or followers of other religions since the beginning of its revelation. Some doubts about the Quran are biased, caused by the contempt and long-standing grudge of its owners. Most orientalists do not consider the Qur'an as divine revelation. Yusuf Haddad tried to prove the theory of derivation of the Qur'an from the Torah by referring to Quranic verses such as: {And that which We have revealed to you of the Book (the Holy Quran), that is the truth verifying (the Torah and the Bible) that became before it} (Fatir/31). He believes that wherever the word "Al-kitab" (the Book) appears in the Qur'an, it refers to the Torah, and in the above verse, the proposition "min" (of/from) was used in the phrase "min al-Kitab" for partition (Tab’id); That is, the Qur'an is a part of the Torah. The present research has given an answer to Yusuf Haddad's doubt by using the descriptive-analytical method while expressing the opinion of commentators about the verse by referring to the rules of Arabic literature and other verses that have been neglected by Yusuf Haddad. The results indicate that, contrary to the opinion of many Muslim commentators, "min" in verse 31 of Surah Fatir means “some of”, ​​which refers to the origin of divine revelation. It means that the Qur'an, which is a part of Al-Lawh al-Mahfoûdh, was not completely revealed at the time of the revelation of Surah Fatir, which is Meccan, and its revelation would continue. Other verses such as: (Ankabut/45; Raad/43; Maedah/48; Nisa/51; Baqarah/174) explicitly reject Yusuf Haddad's opinion

One of the study fields of orientalists as well as modern Islamic scholars is the Prophet’s Sīrah and his prophetic biography. In most cases, the results of these studies are inconsistent. Recently, a doubt has been raised in this regard that the names Muhammad and Ahmad were derived from Syriac-Christian sources, and the connection of these two names with the Prophet of Islam has been ruled out. This view is based on numerous literary, historical, Quranic and archaeological evidences. In the literary category, the scientific nature of the words Muhammad and Ahmed has been denied and their descriptive nature has been proven, and on this basis, the name Muhammad is considered to be the same as the name Mehmet in Aramaic, which is used for Christ. He also considered the expressions written in the ancient inscription of Jerusalem to be about Christ. On the subject of the Qur'an, he uttered about the silence of the Meccan verses regarding the name of the Prophet of Islam and considered the Prophet's name to be influenced by the teachings of the Bible. In this article, the evidence of the derivation theory has been criticized and evaluated by analytical-descriptive method. Based on the findings of this research, the scientific nature of the names Muhammad and Ahmad has been proven and their public acknowledgment has been pointed out. Also, the issue of aligning these names with Christian-Syriac elements has been rejected. On the other hand, the expressions of the ancient inscriptions have been analyzed and interpreted in the regard of the Prophet of Islam. The issue of the Prophet's being influenced by Christian teachings has also been reviewed, as well as substantial answers have been provided regarding other Qur'anic and historical evidences.

There is a relatively old doubt regarding the infallibility of the Prophet and the Shiite Imams, which refers to some verses of the Qur'an and the verbal prayers of the Shiite imams, in which the Prophet and the imams seek forgiveness from God for their sins and thereby seek His protection and mercy. If the Prophet and Shiite Imams are infallible, they should not commit sins, and if they do not commit sins, why do they seek forgiveness from God for committing sins? Various answers have been given by Shiite scholars to this doubt. The vast majority of these answers presuppose that the words uttered by the Prophet or Imams containing "forgiveness" and "sin" are objective texts that speak of the external world and the events and actions (sins) have been committed there. The answer presented in this article does not agree with that premise. The method of this research is analytical and it is based on the hypothesis that the phrases containing "forgiveness" (Istighfar) and "sin" (Zdanb) uttered by the Prophet and Imams are subjective texts, not objective. This article tries to show, citing evidence from the Qur'an and Nahj al-Balagha, that the Prophet and Imams' forgiveness is for something that depends on the perceptions, inner states and sensual tendencies of the Prophet and Imams, not for something (sin) that belongs to the world of external realities. One of the most important achievements of this article is that, for the first time, it puts forward the hypothesis that the correct analysis of the language of the Prophet and Imams depends on having a correct understanding of the use of that language whether it is subjective or objective.

Khums (One Fifth of Gain) is one of the Shariah obligations that plays an effective role in meeting the financial needs of society and the Islamic state, which is divided into two main parts based on the belief of Shia jurists. Part of it is the share of Prophet's near of the kin, orphans, the needy and the wayfarer, and the other part is the share of Imam Mahdi (AS). With the passage of time, the duty of Khums has been affected by some social factors and deviant doubts. Especially in our era, when worshipping (Taabbud) is accepted in the shadow of reasoning (Taaqqul), and the public mind is faced with all kinds of doubts, as well as destructions and analyses, so the choice of each of them requires a rational and legitimate reason. However, there are differences between Shia and Sunni scholars regarding Khums; and unfortunately, some biased people have cast doubts on this religious belief and practice. In this research, by applying the descriptive-analytical method, the Wahhabi ideas about Khums have been analyzed and criticized by applying them to the texts of the Qur'an and hadiths, and they have been responded. The findings of the research show that Khums is one of the important Islamic duties which was legislated with the revelation of verse 41 of Surah al-Anfal, and basically, there is no difference between the Islamic schools of thought regarding the obligation of Khums, and all Islamic schools accept its obligation based on the verse of Khums. But the difference is whether the obligation of Khums (of war spoils) is extended to other cases or not? Shia believe that the obligation of Khums is not limited to war spoils and it is extended to other cases as well, while other religions have accepted Khums only in mining and treasure. Also, many hadiths have been narrated from the Holy Prophet (PBUH) who ordered his companions to collect Khums from people, or he reminded the people who used to come to visit him, not in war, of the obligation to pay Khums, which has been also examined and approved by Shiite jurists

If the origin and grounds of the emergence and formation of the doubt among the members of the society are explained and removed, the doubtcasters will not succeed in their strategies to destroy the original identity and beliefs of the society. Therefore, explaining the origin of the doubt, its acceptance and cast helps the society to prevent the initial development and formation of the doubt, its growth and spread. If the doubt is published, it also helps the society to take action to face it correctly. The present research has been carried out with the aim of knowing the origin of doubt, its acceptance and cast as a necessary epistemic basis in facing doubt and resolving it, through a descriptive-analytical method. According to the nature of the research and the type of attitude towards the subject, for inference and analysis, data and information have been collected by documentary method. Therefore, as proof, it has redefined their origin in the light of the authentic Islamic culture. The findings indicate that doubts are rooted in the human spiritual abilities. Although many external factors play a role in the formation and acceptance of doubt; but what makes a doubt acceptable is the inner origin of doubt in humans. Therefore, in order to face doubts, three basic components are needed: analysis of the existential causes of the doubt, analysis of proven causes of the doubt and casting it, and explanation of the identity of doubt-casters and their goals to sustenance the wisdom of the addressees in order not to accept the doubt.

One of the common stories narrated in the Holy Quran and the Old Testament (Torah), is the story of Yusuf and Zulaikha. Various angles of this story such as: Zulaikha's plan to deceit Yusuf (AS), and the way of Yusuf confronting Zulaikha, etc. have been stated in some works of Orientalists, including the article "Yusuf and Zulaikha" written by "Angelika Neuwirth", a German professor of Quranic studies, in the "Leiden encyclopedia". There are some shortcomings and incompatibility in those works with the Holy Quran such as: confirmation of the inherent nature of deceitful behavior in women, Yusuf's deviation and complete lack of attention to God, and Yusuf's sexual desire to Zulaikha, etc. Therefore, in the following article, an attempt has been made with a descriptive-analytical method, in addition to the necessity of answering the doubts and challenging the mentioned views. These results have also been obtained that according to the verses of the Holy Quran, there is no evidence in the Quran or even in hadith that confirm innate deceitfulness of the women. As for the prophet Yusuf (A.S) regarding Zulaikha's evil plan, in addition to his previous innocence and lack of will and desire to commit a sin, has never neglected for a moment remembrance of God, the Almighty, not in the scene that Zulaikha had prepared to harass him, nor in the other events and incidents that happened to him in this story

One of the fundamental issues in the interpretation of religious texts, especially the interpretation of the Qur'an, is the issue of understanding. The importance of this subject is so much that it has attracted the attention of many thinkers, and so, various interpretations have been presented. Some of these interpretations are author-centered approach, others are textcentered and commentator-centered. The commentator-centered approach considers the position of the interpreter beyond the understanding and to be involved in the formation of the meaning of the text. The purpose of this article is to explain the commentator-centered approach and its disadvantages in the category of understanding and interpreting the Holy Quran. In this regard, the main question is what are the harms of the components of the lack of meaning objectivity in understanding and interpreting the Qur'an due to the commentator-centered approach? The present research has analyzed the results of the application of this idea in the lack of objectivity of meaning in the understanding of the Qur'an, using a descriptive and analytical method, and has dealt with its harms and consequences in detail. The findings of the research show that commentator-centered approach is associated with problems such as the variability of meaning, ignoring the author, etc., which is rooted in beliefs such as: denying the authenticity of the meaning and its narrating nature, independence of the text, and ignoring the role of the author. This is while the most important basis in the interpretation of the Qur'an is that by using the rules of this science, it is possible to understand the intended meaning of the author; because God has sent down His book to guide people, and if the understanding of the Qur'an is based on the interpretation of the commentator, the guidance goal of the Qur'an will not be fulfilled. Determining the meaning of the text and the need to discover the intention of the author from the appearance of the words are other principles in the interpretation and understanding of the Qur'an. Therefore, the commentator-centered approach has no connection with the characteristics of the Qur'an and the goals of interpretation, and however, it is far away from its main purpose.

The study of nature and extent of the heavens is one of the issues that has been considered in both religious teachings and empirical research. The Holy Qur'an talks about the phenomenon of Seven Heavens (Al-Samawat Al-Sab') in several verses and introduces it as a sign of divine power and knowledge. The essence and example of Seven Heavens have been among the issues discussed by Islamic scholars. A group of commentators compare Seven Heavens with the Ptolemaic constellations and consider it influenced by it or retelling the same theory. The central issue of this research is evaluating the hypothesis of the impressionability of the Qur'an by contemporary culture and particularly, the theory of the Ptolemaic system. Through the use of a comparative study method and an interdisciplinary approach in the verses related to the Seven Heavens in Quran and the Ptolemaic consolations, it was obtained that there are significant differences between these two approaches, in terms of nature, content, number, and whether they have been created or were uncreated and eternal, as well as whether they are mobile or immobile. Contrary to the Ptolemaic theory, the Holy Quran considers the nearest sky of the seven skies to have stars that are moving freely. This sky, like other skies, is a divine creation and has a definite end. Meanwhile, Ptolemy talks about the existence of nine skies (consolations), where the stars are attached to the eighth sky and move according to it, and are uncreated and eternal. The context and evidence in the verses of the Qur'an confirm that all that has been discovered so far about the heavens/skies, is a part of the first heaven, and mankind is still unaware of the nature of the other heavens/skies.

One of the special and challenging topics of Islamic rulings is the verses of inheritance in the Qur'an. Paying attention to jurisprudential and legal foundations in rulings verses (Ayat Al-Ahkam) expresses the instructions of authentic traditions of belief. This article is compiled with a descriptive-analytical method in order to explain the word "Irth" (inheritance) in the Qur'an, especially regarding the two verses contained in Surahs of Naml and Maryam. The historical approach and the inferential controversies of Islamic groups and practices, being influenced by the atmosphere of the society and the effects of the political issues of the governments of the time, has doubled the importance and sensitivity of the issue. One of the main subjects of this article is investigating issues surrounding the inheritance of prophets and whether it refers to prophecy and knowledge or rule and worldly property. The research in the authenticity and the relevant issuance the narration "We (the prophets) do not bequeath. What we leave is to be considered as charity", which is the source of the most of criticisms, has been discussed as a valid answer. Various interpretative viewpoints, regarding the religious views of supporters and opponents and their perception of the divine verses and the examination of the authenticity of the narrations about the aforementioned verse and the issue of historical challenges with regard to political events, are discussed in this article. At the end, referring to the issue of the usurpation of Fadak, whether it was an inheritance or a gift from the Holy Prophet of Islam (PBUH), the evidence has been presented to prove the validity of Fadak's claim, by mentioning the oppression of the Ahl al-Bayt of Infallibility and Purity (AS).