نشریه پژوهش های قرآنی
سال بیست و نهم شماره 4 (پیاپی 113، زمستان 1403)

One of the enemies’ reactions to the Islamic call has been negative encounters, especially insults to the sanctities and the dignity of the Holy Prophet (S.A.W.), which are rooted in the enemies’ conceptual origins. The present article is intended to provide a comparative analysis of the conceptual origins of negative encounters with the Prophet (S.A.W.) in early Islam and contemporary era, with reference to the Qur'an. This article, by collecting information through library methods and descriptive-analytical processing, by extracting the conceptual origins of insults in the early Islamic era and the contemporary era, and by examining their similarities and differences, the conclusion has been made that the conflict of thought and belief with the teachings of Islam and the unfamiliarity with the personality of the Holy Prophet (S.A.W.) are the main conceptual origins of insults, and although the actions of the enemies in both periods had a common goal, the context of the emergence and tools of insults in the contemporary period have taken a new form. The Prophet's strategies against this type of insults, in respect to the origins, were call to monotheism and explanation, patience, declaring aversion and trust, challenging, warning the infidels, etc., which can be helpful procedures today, as well.

In the present era, following the growth and advancement of technology and the emergence of many doubts and questions concerning how to adapt tradition to modernity, various opinions and theories have been provided by Muslim intellectuals and neo-thinkers about the comprehension and interpretation of the Qur'an, and the common feature of all of them is the historicist perspective toward the Holy Qur'an. It is clear that considering the Holy Qur'an as historicist is in conflict with its transhistoricity and has negative consequences, including the negation of the teachings of this Revealed Scripture. The existence of this problem makes it necessary to trace the roots of this type of view towards the Qur'an in order to reach a fundamental solution to overcome it. According to the present study, which was organized with a descriptive-analytical method, the problem of historicist perspective toward the Qur'an is rooted in some distorted and defective discussions of Qur'anic sciences, and with a little reflection, one can see the traces of some discussions of Qur'anic sciences such as the "Revelation occasions", "Meccan and Medinan", and "abrogating and abrogated" in the opinions and viewpoints of Muslim intellectuals and neo-thinkers.

There are many theories in the interpretation of creation and command on the verse “Look! All creation and command belong to Him” [7:54]. Some introduce khalq and amr as creation and command, some as the world of creation and the world of command, some as this world and the Hereafter, some as innovation and order, and some view them as invention, prudence and domination, etc. The aforementioned interpretations are a source of reflection and doubt in several respects, some of the most important of which are confusion of concepts, incompatibility with the context, disregard for Qur'anic usage, confusion of Qur'anic, theological, philosophical concepts, etc. The adopted view of the author of this work is interpreting khalq as a gradual creation in time and space, and interpreting amr as a timeless and placeless instantaneous creation. This viewpoint does not have the shortcomings of other theories, and in addition, it is consistent with the subject of the verse and the principle of continuity of verses. This research was formed with a library study and along with the examination and evaluation of different theories in the interpretation of the verse, and it is intended to criticize and evaluate different theories in the interpretation of the words khalq and amr.

Ibn ‘Uthaymīn is a prominent Wahhabi interpreter and a student of bin Nāṣir al-Sa‘adī and bin Bāz, whose exegetical writings, entitled “Al-Kanz al-Thamīn fī Tafsīr Ibn-i ‘Uthaymīn,” have been published in fourteen volumes. He has a high standing among the contemporary Wahhabi interpreters because of his interpretation on most of the works of Ibn Taymiyyah and Ibn Qayyim and he is at the forefront of the Saudi exegetical movement. His exegesis is organized on the basis of some foundations, principles, and rules. The main purpose of this article is to criticize Ibn ‘Uthaymīn's interpretive rules. Seven rules were obtained from searching into Ibn ‘Uthaymīn's works on interpretation studies and interpretive views. The resultant of the criticisms indicates the impact of his formalistic perspective, the denial of allegory in the semantic rules of interpretation, a linear view instead of a relational view on the interpretive rules, simplistic view and simplification of the interpretive rules, and most importantly, the limitations of his interpretive rules.

Humanities deal with human ideas and thoughts, and its ultimate goal is his spiritual and mental development, which in this sense is related to the goal of the prophets and their teachings. The Qur'an, as a miracle of the Prophet of Islam (S.A.W.), has a fundamental effect on the Islamization of humanities, reforming the lifestyle of humans and elite society. One of the strategies for developing the Islamic humanities and achieving new knowledge is to identify and localize interdisciplinary research methods and refine or combine them to contemplate and understand religious texts in a multifaceted way and efficiently. By using interdisciplinary research methods, it is possible to discover and identify verses related to the newly-emerged queries and provide logical and appropriate answers to new doubts of each era. The issue of creational preordainment and its relationship with Divine predestination is one of the challenging topics among Islamic scholars, in such a way that proponents of predestination always seek assistance from them to prove their theory, while in contrast another group tries to interpret the verses of creational preordainment in the Holy Qur'an. In this article, an attempt has been made with an interdisciplinary approach and using the research methods of "structural semantics" and "qualitative content analysis", to first identify the semantic network of the concept of "creational preordainment" in the Holy Qur'an, and then to extract its fundamental components by qualitatively analyzing their contents. The results of the research show that, firstly, the verses of the creational preordainment are stated with the aim of explaining the sovereignty and absolute power of God, secondly, its main themes are focused on the issue of life and death of creatures, and thirdly, this concept cannot express divine predestination in the matter of guiding and misguiding humans.

The harmony and proportion of the end of verses in the Qur'an is of particular importance due to the creation of a specific rhythm in the sūrahs; to the extent that for this reason, many literary and verbal transnormalities and deconstructions are observed at the intervals of verses. One of the syntactic deconstructions that occur very often at the end of the verses is priority and posteriority. The important question is: what is the reason for these priorities and posteriorities at the end of the verses? Is there a literal and exterior reason, or is it due to implication and meaning? Some interpreters who have paid attention to this issue have considered the literal and exterior aspect, i.e. the proportion and harmony of intervals, and others have considered the semantic and content aspect, such as the limitation and importance of the subject, as the main reason for the priority and posteriority in the intervals. A group of interpreters, including Ayatollah Javadi Amoli, have also asserted both aspects. With the use of a descriptive-analytical method, it is attempted in this article to examine and criticize the approach of the Tasnīm's interpreter in the field of priority and posteriority in intervals. By comparing and matching the phrases and words of the end of the verse with the same phrases and words at the beginning or middle of the verses, the conclusion is drawn that the most important factor in the priority and posteriority at the end of the verses is the proportion and harmony of intervals.

In several verses of the Holy Qur'an, a number of names of the prophets are mentioned respectively, which are sometimes in different orders. The rhetoric of enumeration and the wisdom of the difference in the arrangement of these names have raised some questions and doubts. This article, in pursuit of discovering the literary aspects and examining the patterns used in the arrangement of these names, has extracted and analyzed them rhetorically and aesthetically using the science of rhetoric. In some of the name-numberings, the technique of “iṭirād” (being in a proper order) is found, with the difference that in the Holy Qur'an, unlike the ṭirādof the poets, the order is not from the father towards the ancestors; because in it, each individual has his own independence and being pioneer in Shari'a and fatherhood, along with other hidden points, necessitates the fathers to be given priority over sons. Rank, temporal precedence, relevance to the context of the verses or the purpose of the surah, and in some cases, phonetic compatibility are among the factors that have led to the prioritizing of some prophets over others. Also, the name-numberings of the prophets are included in murā‘āt-i naẓīr (parallelism) and the semantic compatibility between them is taken into account, sometimes even excluding the chronological order. Techniques such as jam‘(adding up), ta‘dīd (uttering one by one) and tansīq (stringing together) that include literary and aesthetic aspects such as order, balance, repetition and simile are found in abundance in the arrangement of the names of the prophets. Ultimately, what is achieved through this research is that each of the names of the prophets is wisely arranged in its place and shows a prominent part of the sublime rhetoric of the Qur'an and its miraculous status.