نشریه پژوهش های قرآنی
سال بیست و هفتم شماره 4 (پیاپی 105، زمستان 1401)

Throughout the history of interpretation, the phrase kun fa yakūn has been of interest to Muslim commentators and thinkers, and the study of the transformation of their opinions indicates their continuous efforts to provide an interpretation in accordance with the outward aspect (ẓāhir) of the verse and hadiths. Various opinions of commentators have interpreted kun fa yakūn in both figurative and real ways. The perusal of the commentators in these two approaches is not the same. In the figurative form, they have used words that indicate the unreal and symbolic nature of kun fa yakūn, such as allegory, irony, interpretation, and simile, and in the real form, some of them have known it as God’s word and some as God’s act. Some commentators in the latter type have interpreted a kind of ma‘rifat and freewill in creation for humans. The innovation of this article is the transformation of the commentators’ opinions and the recognition of the interpretation types of the phrase kun fa yakūn, and highlighting the commentators’ opinions about the freewill and capability in creation for creatures. The outcome of this hypothesis can be the answer to the mankind’s questions about human atrocity, happiness and inner nature (ṭīnat), which would result in the growth of human faith and thoughts, their willingness to accept the Divine orders and admonishments, their responsibility in the field of action, deed, and their eager obedience to the Lord in performing their duties and avoiding sins.The research method is library and descriptive-analytical.

The Holy Qur’an enjoys amazing literary beauty and linguistic and musical structures. Among the manifestations of the inimitability of this Divine Book is the repetition of consonants and vowels, which conveys certain meanings to the audience under the name of phonetic harmony, and in addition to uplifting the prominence of the Divine word, leads to more audience attraction. The present article tries to achieve the perusal and analysis of phonetic harmony in the induction of meaning by explaining the degree of harmony of the verses form and its role in conveying the theme and impact on the audience based on Morris Gramon’s theory. Therefore, the musical characteristics of the verses of the two sūras of Hūd and Yūsuf, especially the vowels and consonants in a descriptive-analytical way, and it was concluded that the repetition of vowels and consonants in the verses of the Holy Qur’an helped convey the intention and leads the audience more to the discovery of meaning induction.

Lobbying is one of the terms that entered political science in the last two centuries, and it means influencing and achieving goals and interests by political groups and trends of a country and influencing representatives and statesmen at the domestic level and international forums in different ways. Nowadays, this activity has become legal in some countries and many groups are active in this respect. Considering the prevalence, importance and benefits of this activity, it is necessary to clarify what the viewpoint of Islam is on this issue. Can some examples of lobbying be found in the Holy Qur’an and the true Islamic Sunna? Can Islamic governments use lobbies to advance their goals and interests at this time? In this article, with a descriptive-analytical method and through deliberation in the verses of the Qur’an and Sunna, an attempt has been made to clarify the basics of this issue in the Islamic religion. Thus, it can be concluded that today one of the necessities is to use this opportunity and capacity to support the front of truth and success against enmities. Apparently, according to verse 60 of Sūrat al-Tawba, its expenses can be provided for in the conditions for expenditure of zakāt and alms.

The commentators differ in the interpretation of the verse 106 of Sūrat al-Baqara - known as the abrogation verse. This verse often implies the abrogation of legal rulings or the revocation of Sharī‘a laws or the change of Muslims’ Qibla. But these cases can only be documented for the generality of the verse and will not be the direct referent of the verse. With reliance on intratextual evidences (context and verses of similar subject in other sūras), we can reach another perusal of this verse. In this research, according to the main purpose included in the context of this verse, the main concepts aligned with it are obtained. By tracking them throughout the Qur’an, it becomes clear that such concepts exist in two contexts with the same theme in Sūrat al-Nisā and al-Jum‘a. Finally, by comparing the data and analyzing them, the direct referent of the abrogation verse is obtained, which is completely different from the common views.

In Ibn Taymiyya’s opinion, prophets are not innocent of sin, but they are innocent of insisting on sin. He believes that the verses of the Qur’an indicate that the Holy Prophet committed a sin and then asked for forgiveness and repented. One of the verses cited by Ibn Taymiyya in this regard is the second verse of Sūrat al-Fatḥ, which he thinks proves the non-infallibility of the Holy Prophet (S.A.W.) of Islam in committing sins. By discrediting an interpretative opinion concerning this verse, he condemns the viewpoint about the Prophets’ infallibility of committing sins and considers the people who are seeking to achieve the serious intention of the verse based on this viewpoint to be distorters and have invalid and corrupt interpretations. In the present research, an attempt has been made to evaluate Ibn Taymiyya’s viewpoint and his objections on this verse with a descriptive-analytical method and with a critical approach. In the end, it was concluded that his interpretation is contrary to the interpretation of the predecessors and his accusations of the Shi‘as are baseless.

The present research is intended to evaluate the criticism of Allama Javadi Amoli in Tafsīr-i Tasnīm on the commentaries of Allama Tabataba’i in Tafsīr al-Mīzān. These two interpretations are rated among the dignified Shi’ite interpretations. The importance of the present article is in showing the difference in opinions and interpretations of two prominent commentators, in order to analyze the critical viewpoint of Tasnīm’s interpretation of Al-Mīzān, to reveal the mystery of the difference between these two interpretations and to open a way for a better evaluation of them. One of the significant points in Tafsīr-i Tasnīm is the critique of tafsīrī (exegetical) viewpoints. Sometimes, Tasnīm’s commentator does not hide his free-thinking in the field of opinion; he even criticizes his teacher’s viewpoint. The present research, with analytical-critical method, has addressed the most important aspect of his criticism regarding the rule of abrogation in verse 109 of Sūrat al-Baqara with verse 29 of Sūrat al-Tawba. Therefore, according to the evaluation made in both interpretations and by citing the interpretation rules and documents, it was concluded that in the verses in question, Allama Tabataba’i’s viewpoint is more sophisticated and seems to be closer to reality.

This article, with the descriptive method and analysis of the findings from library studies, deals with the comparative examination of the foundation of discourse theory of fidā’ (sacrifice) as the most central doctrine of Christian theology with the logical discourse of Islam and answers the question, “What is the viewpoint of the Holy Qur’an about it?” In the New Testament, Adam’s fault is considered a sin that is passed on to his generation through the body, and there is no other way to save people from their unwanted sin except by having faith in Jesus (A.S.) as God’s fidya (ransom). Belief in the Trinity and the status of Jesus as the son of God, the transmission of Adam’s sin to his generation and the blocking of salvation from it, the lack of the effect of the Sharī’a on salvation, the crucifixion of Jesus (A.S) as God incarnate are the foundations for supporting this theory. However, the Islamic sources consider Adam’s sin as abandoning the preferable (tark-i ūlā), do not consider sin to be contagious so that the human beings are unintentionally considered as sinners, do not accept the Trinity, view belief in God having a son as blasphemous, introduce Jesus (A.S.) as the servant and the messenger of God that enjoyed all human qualities who, in the end, was not killed and was taken to heaven, and consider Sharī’a to be applicable to everyone, even to the Prophet himself.