نشریه پژوهش های قرآنی
سال بیست و هشتم شماره 2 (پیاپی 107، تابستان 1402)

Hypocrisy, in the sense of double-facedness and the opposition of the external to the internal, is a social phenomenon that has been dealt with in many verses of the Qur'an. The analysis of these verses shows that hypocrisy can develop to turning into a culture by permeating a faithful community, in such a way that the members of the society consider themselves healthy while being described as hypocrite. Discovering a behavior pattern based on hypocrisy from a revealed source can be a way to delineate the face of hypocrisy, and try to remove it from the countenance of the faithful community. In this research, the communication behavior based on hypocrisy has been examined by focusing on the verses referring to hypocrisy in the Holy Qur'an. To this end, the method of content analysis with two quantitative and qualitative approaches has been employed. Based on qualitative analysis and according to the frequency of statistical data, the verses related to hypocrisy were divided into three main categories of underlying factors, behavioral pattern and consequences, and by dividing each of these categories into sub-topics, the conceptual model of communication behavior based on hypocrisy was eventually designed.

Sūrat al-‘Ādiyāt begins with five verses of oath. Various views have been proposed in the interpretation and the way the verses of oath are related to other verses of this sūra. Some people believe that the selection and arrangement of the oath verses followed by one another represents a comprehensible image to make the content of the oath answer believable. While expressing this point of view, the present article has analyzed the content of Sūrat al-‘Ādiyāt in order to answer the question through the descriptive-analytical method as to what the textual coherence of Sūrat al-‘Ādiyāt is like. For this purpose, after analyzing the meaning of the verses and their connection with each other, it separates the related and similar verses of the sūra and places them in three semantic circles to achieve the connection of these three semantic circles. Finally, it was concluded that coursers (al-‘ādiyāt) are a parable and a metaphor for people who are fascinated by the world and ignorant of remembrance of God and realize their mistake when the time of their death has arrived. For this reason, it has condemned such people in the circle of the oath answer and described the punishment of these people in the third circle.

Since linguistics is the science of language study, it has a special place in the field of Qur'anic research. It often happens that people who are not experts on the Qur'an say that there is no coherence or semantic connection between the verses or chapters of the Holy Qur'an, and they consider mentioning a verse or a part of it to be unrelated to the concepts and contents before or after it. Having been conducted with a library method, this research examines the issue of coherence in the 28th part of the Holy Qur'an and then reviews and concludes the results obtained from this research as well as the results obtained from the researches of others on several parts of the Holy Qur'an. The results obtained indicate that the verses of the Holy Qur'an are directly or indirectly related to each other, and the sūras of the Qur'an, in certain meanings and concepts, enjoy a semantic connection and coherence.

Due to mentioning the issue of the prohibition of the Prophet (S.A.W.) from haste at the time of revelation, verse 114 of Sūrat Ṭā Hā has been the focus of attention for the commentators since long ago, and they have presented different opinions about the true meaning of the aforementioned prohibition. Therefore, the present article has divided these opinions into two viewpoints of dismissive (raf‘ī) prohibition and repulsive (daf‘ī) prohibition, and has evaluated them by paying attention to the verses of the Qur'an and hadiths. The findings of the research show that the viewpoint of dismissive prohibition, which asserts the Holy Prophet (S.A.W.)'s haste during the revelation, is correct in case the motivation for his haste is the yearning for the verses of the Qur'an. This point of view is reconcilable with the point of view of prohibition, which implies the issuance of the mentioned prohibition without haste from that Prophet (S.A.W.), and both are correct. Identifying and examining the sources of the interpreters' opinions, paying attention to the context of the sūra and the outward aspect of the verse, are among the confirmations of this point of view.

The validity of intellect and trusting it in understanding the Divine Word and unveiling the Divine Intention has been common among the interpreters in different eras; however, in the 14th century, the application of reason and relying on it has been the distinguished feature of interpretations. Al-Manār and Al-Mīzān, as the most important interpretations of the last century, have pursued rationalism in the interpretation of the Qur'an, while inclining toward social issues. Nevertheless, the difference is that al-Manār has chosen intellect as its source in interpretation; whereas al-Mīzān has considered the religious exteriors and understanding of religion, based on literal manifestation, to be relied on the dictates of intellect; but in the interpretation, it believes in the Qur'an as a source for its interpretation and considers intellect as a tool for understanding the Qur'an. In this research, we will focus on the comparative study of rationalism in the opinions of these two commentators by examining the two interpretations of al-Mīzān and al-Manār, using a descriptive and analytical method, and we will compare the features of intellect from this point of view. As a result, intellect in al-Manār is used as a tool to coordinate religious rulings and knowledge with the requirements of the time and has its roots in empiricism, while Allama Tabataba'i, with the denigration of experimental rationalism, introduced the movement of instrumental intellect on the path of healthy nature as a requirement for differentiating and distinguishing right from wrong.

The position of each word in the Qur'an is defined on the basis of a specific and unique purpose in a meaningful context. If the same meaning is used in a similar manifestation for all the derivatives in all the verses, it has no outcome other than moving away from the true meaning of the Qur'an. The word kaẓm is used in six verses in the sense of sifat al-mushabbaha (words resembling the active participle) and in three forms of kāẓim, makẓūm and kaẓīm. Although some commentators have provided some specific meanings for these words, most of them have considered the mentioned words in the interpretation of these six verses to mean "suppressing anger", which causes confusion in understanding the verses. In this research, by deliberating on all the meanings of the word kaẓm in Arabic dictionary and authentic lexicons, reflecting on the context of the verses, and with the method of Qur'an-through-Qur'an interpretation, it is understood that the word kaẓm has different meanings in different verses, which is specified in Arabic lexicons and language books. Accordingly, such concepts as "hiding, withdrawing, seclusion, being locked up and imprisoned, suppressing anger, difficulty in breathing and becoming silent" are the meanings obtained for this word in the verses in question.

One of the issues that has prompted different views in the verse of mubāhila (mutual cursing) is determining the referent of anfusanā (our souls) in this verse; that is, which person(s) is meant by anfusanā. The identification of anfusanā in this verse is very important; because that person, whom Almighty God has considered to be the soul of the Apostle of Allah (S.A.W.), must enjoy the same virtues and excellences as the Apostle of Allah (S.A.W.). So, it denotes the superiority and Imamate of that person after the Apostle of Allah (S.A.W.). Since there are four important perspectives in this regard, which include 1. The Apostle of Allah (S.A.W.), 2. Ethnic groups and nomadic tribes, 3. The Apostle of Allah (S.A.W.) and the Commander of the Faithful, 4. Only the Commander of the Faithful, the purpose of this article is to study and explore the referent of this verse with a descriptive-analytical method. The basic question is, "Who is the real referent of the word anfusanā according to the Qur'anic verse?" By examining these viewpoints, we come to the conclusion that the Commander of the Faithful (A.S.) is the referent of anfusanā in this verse.