مجله آموزه های قرآنی
سال بیست و یکم شماره 39 (بهار و تابستان 1403)

The presence of disbelievers among the People of the Book or Ahl al-Kitāb (Arabic: ), particularly the Jews, is observed in the context of the causes of revelation (Arabic: , Romanized: al-nuzūl) associated with sūrat al-Kahf (Arabic: , lit.: the Cave) and some of its narratives, such as the story of the owner of two gardens. Researchers also interpret ‘Ḥizbain (Arabic: ) in verse 12 as referring to the Jews and Christians. Furthermore, references to events such as the Companions of the Cave (Arabic: , Romanized: ʾAṣḥāb al- Kahf) and 7Dhu l-Qarnayn (Arabic: ), which bear the influence of Christianity and Judaism, strengthen the hypothesis of the presence of the People of the Book among the audience of the surah (the chapter). This is while most commentators (Arabic: ; plural: Arabic: , romanized: mufassirūn) consider sūrat al-Kahf to be Meccan and do not believe in the presence of the People of the Book in Mecca; thus, they attempt to justify these tafsīrs (Arabic: , English: explanation), events, and reasons and causes for revelation. The present study aims to identify the audience of the sūrah with the help of historical reconstruction methods. To this end, it first determines the date of this sūrah by using the implications of the verses, historical accounts, its position in the lists of revelation, and the perspectives of commentators. The result of this dating establishes the revelation of sūrat al- Kahf coinciding with the Prophet’s journey to Aṭ-Ṭāʾif (Arabic: , lit.: The circulated or encircled) in the tenth year of his mission (10th year of Biʿtha or the the 10th year of the beginning of Prophet Muhammad’s mission). The audience profiling of this sūrat also indicates the presence of commonalities between the audience of sūrat al-Kahf and the inhabitants of Ṭāʾif, which includes not only polytheists but also Christian and Jewish people. The events of this sūrah, the reasons and causes for revelation, hapax legomenon, borrowed vocabulary, the context of the sūrah, and historical reports support this conclusion.

Frustration is a mental state that emerges when an individual encounters an obstacle that prevents them from achieving a goal or fulfilling a need, or when there are delays in accomplishing either. Improperly managing frustrations can lead to numerous psychological, ideological, and physical harms in individuals. The Qurʾān outlines principles and strategies for dealing with challenges and frustrating situations. This research aims to uncover the Qurʾānic approach to manage frustrations. The system and pattern of failure control in the Qurʾān are explained to empower individuals in difficult situations by extracting these principles and strategies and clarifying their relationship with the foundations and goals of managing failure. The data collection method used in this research is library-based, and the processing approach is descriptive-analytical. The most important principles of controlling failure and frustration in the Qurʾān are presented in four parts: theology (such as monotheism and some divine attributes), anthropology (such as the two-dimensionality of man, philosophy of frustration, human destiny and free will), cosmology (such as the transition of the world around hardships and resurrection) and theology (such as the expediency of Divine laws). The principles of frustration control in the Qurʾān are divided into three categories: cognitive principles (such as the principle of adjusting one’s desires to the reality of the world, the principle of the significance of calamities, the principle of the predestination of accidents, the principle of belittling hardships), and behavioral and emotional-attitude principles (such as the principle of accepting frustration, the principle of communication with God, including prayer, remembrance or dhikr, and repentance). According to these principles, more detailed methods for controlling frustration have been outlined, such as comparing one’s situation to the greater sufferings of others, under the principle of belittling hardships.

The language of the Qurʾān is one of the most debated topics in scholarly circles, drawing significant attention from experts in the field. As a matter of fact, their views in this field have not been in a specific trajectory. This article employs a documentary-library method alongside a descriptive approach to conduct a conceptual analysis of the qualitative content found in three readings of the Qurʾānic language, exploring their epistemological sources. The results indicate that the main concerns of the commentators (Arabic: ; plural: Arabic: , romanized: mufassirūn) during the era of the Qurʾān’s revelation (Arabic: , Romanized: alnuzūl) were the succinct expression of verses and a minimal explanation of their literary features. The exegetical narrations of the Prophet Muḥammad ṣallā llāhu ʿalayhī wa-ʾālihī wa-sallama substantiate this claim. The Companions of the Prophet Muḥammad (PBUH) or Ṣaḥāba (Arabic: ) and tābiʿūn (Arabic: , also accusative or genitive tābiʿīn , singular tābiʿ ) who had schools and traditions of exegesis provided brief explanations in their interpretations of the verses. In the second century, serious debates emerged among Islamic sects regarding the creation of the Qurʾān, with each group striving to assert its own beliefs. Early commentators considered the language of the Qurʾān to be characterized by Arabic linguistic features and tribal dialects. The controversies surrounding the narrations of “Aḥruf-i Sabʿah” and “Gharīb al-Qurʾān,” (Arabic: ) as well as some of the grammatical complexities, reflect such discourse. The issue of the createdness of the Qurʾān laid the foundation for later views on the language of the Qurʾān. This was particularly significant in interpreting the verses of mutashābih (Arabic: ) and the mythical themes of some verses, where commentators faced severe disagreements. These disputes eventually led to the formulation of the doctrine of the created Qurʾān. Recently, the dominance of linguistic and semiotic methods has brought a fresh perspective to this issue. Over the centuries, three interpretations have been proposed: The language of the Qurʾān as a type of dialects and forms of expression, the language of the Qurʾān as the ultimate cause of centuries-long verbal disputes, and its spoken or written form.

The preachy exegesis (Arabic: ت فسیر , Romanized: tafsīr; English: explanation) is one of the oldest forms of exegesis, originating in the first century. It experienced significant growth from the fifth to the ninth centuries and was widely embraced by society during that time. However, after this period, oratorical exegesis began to decline. Today, it is often reproduced in the form of educational, guidance, and social exegeses, albeit with modifications to some of its original characteristics. The dimensions of preachy exegesis in the knowledge of exegesis remain unknown, to the extent that there is not even a complete definition of this method of exegesis and its characteristics have not been fully identified. The preachy exegesis is an exegesis that is in line with the spirit of the Qurʾān, i.e., guidance and preaching. Evidence suggests that elements of it trace back to the era of revelation (Arabic: , النزول Romanized: al-nuzūl). However, in its established form, it began with the Tafsīr of al-Ḥasan al-Baṣrī and continued with the translation of Tafsīr al- Ṭabarī. Finally, with the Tafsīr of Abū al-Futūḥ al-Rāzī, it developed into a comprehensive tafsīr characterized by features described as “preachy,” gaining significant prominence in the world of exegesis. Unlike exegeticalscientific exegeses that attract the elite of society, preachy exegeses, much like the Qurʾān itself, have been and continue to be suitable for scientific, educational, and moral use by the general public. However, they differ from educational and guiding exegeses in several ways. This type of tafsīr can reduce the distance between the knowledge of exegesis and the Muslim masses and lead to a greater connection between the general public and the Qurʾānic concepts. The forthcoming research, utilizing information derived from library studies and employing a descriptive-analytical method, aims to conduct a comparative analysis of the nature and position of preachy tafsīr within the exegeses of both Shīʾa and Sunnī. The results indicate that initially, the foundations of practical mysticism manifested in the actions of the early Ṣūfīy, along with factors such as Qawwālī Qiṣāṣ and Faṣṣālī Karāmiyān, have led to the emergence of the first preachy tafāsīr (plural form for tafsīr), and its growth and decline have had a direct impact on this type of tafsīr. Furthermore, the literature of preachy interpretations in both Persian and Arabic is rich in eloquence and novelty, intertwined with parables, stories, anecdotes, and poetry, all of which serve to convince the audience. Lastly, the preachy exegeses are full of aḥādīth (Arabic: , احادیث singular: ḥadīth, traditions and narrations) in which the mufassir’s criterion (the writer of a commentary on the Qurʾān) in choosing that ḥadīth is the explanation of the sermons hidden in them, even if it is mixed with forgeries and Isrāʾīlīyyāt (in Arabic: إسرائیلیات “Israelisms”). The contribution of Shīʾa preachy (sermonic) exegesis in the use of fabrications and Isrāʾīlīyyāt is less than in similar examples in the Sunnī world.

Translation: The examination of the authority of Abrahamic religions after the advent of Islam has always been a lively and dynamic issue among theological discussions. Given the importance of uncovering the Qurʾānic perspective on this matter, transmitted evidence forms the main axis of the debates between the two sides. Among the related topics is determining the semantic application of the word “Islam” in the Qurʾān. One of the most debated verses is the noble verse “Inna ad-dīna 'inda Allāhi al-islām,” (Arabic: إن الدین عند الل السلم , K 3:19 Indeed, the religion in the sight of Allāh is Islam) which establishes Islam as the religion before God. Although both proponents and opponents of religious authenticity refer to this verse, an independent study that gathers and evaluates all the evidence has not yet been conducted. In this research, which emphasizes a library-analytical method, the study not only distinguishes between the two main interpretations of this verse but also evaluates the evidence for each. It then presents a third interpretation based on a different understanding of “religion” and “Islam.” This perspective defines Islam as the concept of surrender and religion as the expression of believers’ religiousness. Consequently, this research concludes that the verse is unrelated to the issue of the “authenticity of religions.” Therefore, both supporters and opponents of religious authenticity cannot regard this verse as an independent document to support their claims.

In line with the expanding role of media in social life and the increasing susceptibility of the general public to it, the market for false and shocking news—especially news related to security issues and armed conflicts—has heated up. On the other hand, the prohibition of “agitation” (Arabic: , Romanized: ʾIrjāf) and the stipulation of severe punishment, along with the emphasis on dealing with “Murjifūn” (agitators) in verses 60 to 62 of sūrat Al-Aḥzāb, provide a jurisprudential basis for “protecting the psychological security of citizens” and complement the crime of “Muḥāraba” (Arabic: , meaning fight or waging war) refers to ensuring the material security of citizens. From a legal perspective, the legislator, by criminalizing “Baghy” (Arabic: , meaning trespass) and “propaganda against the system,” has protected the political system against both hard and soft threats. However, the protection of the people is limited to the crime of “muḥāraba” and confined to hard threats (life, financial, and security). There has been silence in the face of threats to the psychological security of the public through organized news fabrication and dissemination, which causes anxiety, despair, and discomfort among people and citizens. The question arises: what necessity is there to criminalize “media agitation”? This article, conducted descriptively and analytically using library tools, reveals that ensuring the psychological security of citizens—as a clear example of public rights—requires the separate criminalization of media agitation.

Sūrat an-Naḥl (Arabic: سوره النحل) is unique in the entire Qurʾān for its exposition of the diversity of forms and levels (stages) of existence, life, and nature. The contents of this sūrat (Arabic: سوره , Romanized: sūrah; pl. , سور suwar) deal with the origin, levels, and nature of life, God’s creation and command for its “flow and diffusion,” (Arabic: ج ریان و سریان , Romanized: Jaryān va Sarayān) the types, quality, truth, and reality-centeredness of life, and the general and specific details related to different kinds of life in water, on earth, and in the air. It highlights marine life, various livestock animals, nutritional, drinkable, wearable, and transportation benefits, as well as birds, bees, and other creatures. It is clear that the purpose of this sūrah in providing such explanations is to remind humans and inspire their resolve to understand these endless levels of life, to pursue spiritual growth and Divine knowledge, and to follow the commands of “justice (Arabic: العدل , Romanized: al-ʿAdl), kindness (Arabic: إحسان , Romanized: ʾIḥsān), and giving to kinsfolk (Arabic: إیتاء ذی القر ی ب , Romanized: ʾĪtāʾ dhī al-Qurbā), and restraining from indecency, wrongdoing, and Baghy (Arabic: البغی , lit.: trespass).” This leads to a “pure” spiritual and moral life (Arabic: الیاه الطیبه , Romanized: Ḥayāt Ṭayyibah), which is manifested in the conduct of the great personalities mentioned in this sūrah (chapter), from “Khalīl” (Abraham, peace be upon him) to the “Seal of the Prophets” (Muḥammad, peace be upon him). This research utilizes content analysis and references library sources to discuss and examine the subject, offering new interpretations of this great and eloquent Qurʾānic text.

If we acknowledge that the “father’s rights over the child” was a recognized and influential legal concept in the legal context of the Qurʾān, how does the Holy Qurʾān address and engage with this established norm? This question’s answer can illuminate how the Holy Qurʾān addresses the pre-existing legal systems. Therefore, the present article has tested the hypothesis of the “authoritative presupposition” of the Qurʾān in legislation within the framework of the concept of paternal ownership. In conclusion, it seems that from the very first step of its revelation, (Arabic: ,النزول Romanized: al-nuzūl) the Qurʾān has “confirmed” the notion of paternal ownership with its silence, and subsequently, it has only provided “authoritative” statements to correct some of the rejected consequences of that notion. The rights of a father regarding the marriage of his child, the father not being subject to retribution for the murder of his child, the permissibility of usury involving the father and child, the precedence of the grandfather’s guardianship over that of the father, the involuntary release of the father, the non-application of the theft punishment on the father, and several other similar rulings all stem from the notion of paternal ownership, which has been authorized by the silence of the Qurʾān. In light of this authoritative silence, it appears that “Sunnah” (Arabic: سنه) has only the duty to clarify and elaborate the legislative model of the Qurʾān concerning this notion and has not legislated alongside the Divine book.

The Qurʾān is the unique and unmatched word of God. Its central role in the life of a Muslim has always made it a focal point for contemplation, understanding, and reflection. Islamic thinkers have worked diligently to understand and apply this sacred text across various aspects of life since the revelation (Arabic: , النزول Romanized: al-Nuzūl) of its first verses. The outcome of this understanding and interpretation has manifested itself in the exegesis (tafsīr) of various verses due to the differences and multiplicity of backgrounds. Verse 10 of Sūrat al-Fatḥ (Arabic: سوره الفتح) is one of these cases that has carried multiple understandings throughout history. This research, using a descriptive-analytical method and content analysis level, seeks to historically and discursively trace the mentioned verse and ultimately presents the implications of the verse, without the verbal backgrounds influenced by the discourses of the authors of tafsīrs (Arabic: مفسر ; plural: Arabic: مفسرون , romanized: mufassirūn)’ era. The findings of the research indicate that in the second century, due to the proximity to the contexts of understanding and the absence of verbal backgrounds, mufassirūn did not experience ambiguity in their interpretations of the text. In the third century, Sahl al-Tustarī (Arabic: سهل التستی) engaged in the mystical interpretation of the verse, and starting from the fourth century, an allegorical perspective on the expression “ ید الل ف وق ایدیهم ” (Yadullāh fawqa aydīhim, the Hand of Allāh is over their hands) began to take shape, which was further strengthened in subsequent centuries. The significance of the verse is depicted with a focus on its context and influenced by the Divine culture (revelational culture) regarding the nature of the relationship between God and the Prophet (ṣallā llāhu ʿalayhī wa-ʾālihī wa-sallama) in the matter of guidance. In this discourse, the interpretation of “ ید ” (Transliterate: Yad, meaning: hand) in its true meaning is established as the hand of the Messenger (ṣallā llāhu ʿalayhī wa-ʾālihī wa-sallama) carrying significance, and the concept of bayʿah (Arabic: ب یعه , “Pledge of allegiance”) to the Messenger of Allāh is seen as an allegiance to God Himself, negating literary and verbal interpretations.

Ambiguity, īhām (Arabic: إیهام , English: double meaning), and symbolism are stylistic devices that hold a special place in the realm of storytelling. Consequently, it is both fitting and beneficial to examine the application of these literary devices in sūrat al-Yūsuf (Arabic: یوسف , lit.: Joseph), which is widely regarded as a commendable narrative. The benefit of these three literary devices lies in their ability to add depth and create pauses in the narrative, allowing the audience to reflect and engage with the text more thoughtfully, thereby uncovering deeper layers and hidden nuances of the discourse. This article employs a descriptive-analytical method to examine the frequency and scope of ambiguity, īhām, and symbolism within the content of this chapter (sūra). To achieve this, it analyzes several clear examples of ambiguity, īhām, and symbolism in this chapter (sūra). The results of this research indicate that the ambiguities identified in the verses stem from the multiplicity of semantic possibilities and the varied references of pronouns. Evidence exists for each of these possibilities, making all interpretations acceptable. The term ‘Rabb’ has been examined in three verses and reflects two perspectives: the materialistic and the monotheistic. Both meanings of ‘Lord’ and ‘Owner’ can be considered simultaneously. The mysteries presented in this chapter (sūra) arise from the unjustifiable actions of the characters and the silences and unspoken elements within the text. Consequently, upon concluding the narrative, numerous unanswered questions emerge in the minds of the audience, for which no definitive answers are available.

At the beginning of the revelation (Arabic: , Romanized: al-nuzūl) of the Holy Qurʾān, men in Ḥijāz (Arabic: ) were allowed to marry (have a permanent marriage in) an indefinite number of women without respecting their rights. However, in the ninety-second chapter revealed (Arabic: , An-Nisāʾ; meaning: The Women), men could marry a maximum of four women, provided they observed justice; otherwise, they could only marry one woman. Given the wisdom of the gradual revelation of the Qurʾān, the question arises: What pattern did the active role of the Holy Qurʾān play in establishing this limitation during its revelation? An examination of the wise aspects of the Qurʾān’s revelation and the significance of a gradual approach in cultural transformations necessitates an investigation of this issue. Analytical Examination of Various Evidence Shows: The Holy Quran institutionalized this limitation in three stages: Stage One: A wise silence in response to the prevailing culture, aiming to revive women’s status and establish the desirability of marriage through the Prophet’s practical example (Arabic: , Romanized: Al-Sīra al-Nabawiyya, prophetic biography). Stage Two: Prohibiting new marriages for the Prophet ṣallā llāhu ʿalayhī wa- ʾālihī wa-sallama in sūrat al-Aḥzāb (Arabic: , meaning: the confederates, or “the clans”, “the coalition”, or “the combined forces”). Stage Three: Limiting the marriages of believers as stated in sūrat an-Nisāʾ. In this process, the first two stages set the groundwork for realizing the third stage.

The Holy Qurʾān presents individual actions as being based on one’s “shākilah” (Arabic: , disposition), which has led to a variety of interpretations and conclusions. If “shākilah” is rooted in the creation of the individual, the diversity of human natures and a form of determinism in the manifestation of behaviors may be potential outcomes. Conversely, if “shākilah” is a self-constructed phenomenon, uncovering the underlying factors and influences will become significant. This article aims to explore and articulate the concept and purpose of “shākilah,” as well as the factors contributing to its formation, utilizing a descriptive-analytical approach. The study’s findings indicate that human shākilah represents the self-constructed moral personality and secondary temperament of an individual, shaped by a variety of influences, including genetic factors, hereditary traits, personality backgrounds, instincts, innate tendencies, intellectual abilities, social environment and culture, as well as the individual’s element of free will and choice. Therefore, while determinism in actions is dismissed, the role of ethics and education in shaping “shākilah,” as well as the reciprocal influence of “shākilah” on behavior, clarifies the issues of intention and its purity, as well as the concept of eternal life. The results of this research have clear implications in various fields of Islamic studies, such as determinism and free will, eternal life (immortality), the nature and philosophy of ethics, educational sciences, and some issues in moral theology, including sincerity.