https://iij.araku.ac.ir/ Interpretive Innovations en daily 1 Mon, 22 Jul 2024 00:00:00 +0330 Mon, 22 Jul 2024 00:00:00 +0330 https://iij.araku.ac.ir/article_707713.html "Emigration" is not "escape" from the existing situation, but it is a movement towards a superior society that has a close connection with "Islamic civilization". And at the beginning of Islam, it played the most essential role in Islamic victory. Therefore, it is extremely important. Because it prevents the believers from giving in to the pressure and suffocation of the environment and becomes the cause of the export of Islam to different parts of the world. Hijrah is spiritual or spatial. which has goals. Sometimes migration is to gain knowledge or for the purpose of preserving religion or to escape from oppression and oppressors or to reach God and sometimes to escape from sin. This research aims to analyze the commentators' point of view about the role of emigration in the development of Islamic civilization in an analytical-descriptive method, and seeks to answer the question: From the point of view of the commentators in Islam, how did emigration lead to the development of civilization? The result is that: a) Civilization is possible with the presence of people, and they are gathered with the migration of people. Therefore, emigration is one of the basic factors that create a foundation for Islamic civilization. b) Some Muslims are not satisfied with the current situation, so they immigrate to change. And they pay for fundamental changes. c) Muslim cultural ambassadors immigrate to non-Muslim lands to carry out the mission of the Islamic State or to propagate the religion. And with peaceful actions, they make the infidels inclined towards religious values. d) There are some Muslims in the land of disbelief who want to immigrate to Islamic lands. that arrangements should be made to accept them so that like-minded people can unite under the banner of Islam and by interacting with each other and with charismatic leaders, strong foundations of civilization can be laid. https://iij.araku.ac.ir/article_726936.html    The story of Musa and Khizr is of particular importance due to some features and has been the focus of commentators. In this research, which was conducted in a comparative manner between two interpretations of the Javid Charter and the example, using the method of theme analysis and relying on the text of the above two interpretations, the network of themes of both interpretations regarding the story of Musa and Khizr was identified and their systematic structure was drawn. . After drawing the theme network of both interpretations around the story of Musa and Khizr, the weight of the basic themes under each of the organizing and comprehensive themes was determined. After the comparison between the two interpretations, it was found that the example interpretation includes a wider range of basic themes with a slight difference and has examined more aspects of the story of Moses and Khizr. By examining the weight of the basic themes under each of the organizing and overarching themes of the two interpretations, it was determined that there are 12 common organizing themes between the two interpretations and there are different organizing themes in the two interpretations that fall under 5 common overarching themes. This issue shows the difference in the views of the two commentators regarding the story of Musa and Khizr, because despite the small difference between the number of basic themes in the two commentaries, the weight of these basic themes under the category of organizing themes is different. https://iij.araku.ac.ir/article_727595.html In many interpretations within both sects, commentators have cited narrations from the Prophet’s companions and Ahl al-Bayt (peace be upon them) to elucidate the meaning of a verse or to support their interpretations. Allameh Amin al-Islam al-Tabarsi, in his Majma' al-Bayan, also utilizes numerous interpretative traditions. One of the figures from whom Allameh al-Tabarsi has narrated interpretative traditions is Aisha, the wife of the Prophet. Given that Allameh al-Tabarsi does not specify the sources from which he has derived these narrations in his exegesis, a careful examination and analysis of the interpretative sources and hadith repositories—along with identifying some of these sources, scrutinizing them, and offering critiques—can be valuable for researchers and scholars specializing in tafsir and interpretative traditions. This paper aims to undertake a descriptive-analytical approach to categorize and evaluate the authenticity of some of the traditions conveyed from Aisha in Majma' al-Bayan. In his tafsir, Allameh al-Tabarsi employs approximately fifty narrations from Aisha, used for various purposes: some for interpretation, others for explaining the context of revelation (asbab al-nuzul), some to clarify the intended meaning of a verse, a few for elucidating the meanings of specific words or differences in recitations, and occasionally to assess the reliability and acceptance of these traditions—either sanctioning or rejecting them. Allameh al-Tabarsi’s methodology varies; he sometimes quotes traditions from Sunni sources, at other times authenticates these reports through corroborating narrations from the Imams (peace be upon them), and in certain cases, he adopts a critical stance by opposing or rejecting specific traditions. https://iij.araku.ac.ir/article_709666.html This document gives template for authors to prepare manuscripts for submission in the journal of The topic of balance of evidence is one of the common rules of the principles of jurisprudence and the science of Qur'anic interpretation, but the usulists have often discussed the above topic under the title of "balance and preference" in jurisprudence, that too only in the realm of hadiths and under the title of "remedial news". The greatest need for the interpretation of the Qur'an to the above rules is in the field of non-judgmental verses and in the realm of various forms of conflict between sources and interpretive evidence, which has been neglected mainly from the perspective of the researches of the Us lists and Shia commentators, that too in a centralized and comprehensive manner. The present article, which is written in a descriptive, analytical and fundamental way, observes the most basic and practical types of established and non-established conflict between interpretive evidence and conflict in single words in the form of the following three types: 1- Types of non-established conflict Located between two or more interpretative reasons that lead to "customary plural" and, in turn, 30 types: conflict between general and specific; absolute and binding; the ruler and the condemned; general and absolute; appearance and manifestation;2- Types of conflicts established between two or more reasons for interpretation, which include the following 35 types: conflict between the Qur'an and the Qur'an; Narratives with each other; two rational reasons with each other; two consensus with each other; Quran with narration https://iij.araku.ac.ir/article_707714.html Recognizing the foundations of Qur'anic scholars is one of the essential topics in Qur'anic studies, which includes the attitudes, methods, and special specializations used by Qur'anic scholars in explaining the verses of revelation. The Holy Quran, as the main source of Islamic Shari'ah, has been the focus and attention of orientalists, among which we can mention Alford T Welch, an American orientalist, who started teaching as a professor of Arabic language and Islamic studies in "Comparative religion" and since 1965. He focused his studies especially on the Qur'an and has published articles in "Encyclopedia of Islam" and "Oxford Contemporary Encyclopedia of Islam" about the Qur'an and the life history of the Prophet of Islam. Some of the points mentioned in his works indicate that he does not know enough about the religion of Islam and the Qur'an. In fact, he has a special presupposition about the Qur'an. Due to the fact that his view and attitude towards the Qur'an, which was basically non-believing, his theories are often superficial and far from profound, because he studied the Qur'an as a phenomenon and instead of exploring the authenticity and understanding of enlightenment. And benefiting from it has only entered the field of Qur'anic sources and has not entered the field of content. Considering the general approach of Orientalists regarding the non-revelation of the Qur'an and its influence on contemporary culture and the distortion of the Qur'an, these cases have been among the common bases between Welch and other Orientalists, and there are some bases specific to him, such as the development of the text and concepts in the Qur'an. And the copyability of Quranic verses and Quranic adaptations from Jewish and Christian scriptures. https://iij.araku.ac.ir/article_727596.html A thorough examination of the verses and words of the Quran to attain a deep understanding of the divine message is both essential and fundamental. The concept of migration (hijrah) has been elucidated by interpreters in various forms and layers, and their differing opinions have made a precise understanding of the verses challenging. This article collects and analyzes the viewpoints of over 30 reputable Quranic interpretations with diverse approaches, employing a descriptive-analytical method. The results indicate that most interpreters have confined the concept of hijrah solely to the historical event of the Prophet’s (peace be upon him) migration from Mecca to Medina. Some others have extended the meaning of hijrah, interpreting it as a departure from disbelief and sin, and a movement toward faith. However, the Supreme Leader has presented a novel analysis, viewing hijrah not merely as a historical event or an individual transformation, but as a social and civilizational movement that signifies the transition from the rule of tyranny to the rule of a just Imam. This interpretation reveals deeper dimensions of the concept of hijrah and highlights its social and political contexts. The author believes that the Supreme Leader’s approach addresses the Quranic truth of hijrah in a more comprehensive and accurate manner. https://iij.araku.ac.ir/article_735486.html Translation is a rational means of transmitting culture, knowledge, and human experience and, in this sense, constitutes a form of re‑creation enriched by conceptual richness, eloquence, artistic refinement, harmonious composition, and precise and effective expression. The translation of the Qur’an, with its distinctive characteristics as a revealed, infallible, unalterable, universal, eternal, comprehensive, and responsive text, represents a major cultural service to humanity and provides a basis for the interaction of cultures, civilizations, and mutual human understanding. In the contemporary era—particularly in the context of the postmodern world—its importance has increased significantly. The acceptance of the religious permissibility of translating the Qur’an by the overwhelming majority of Muslim scholars constitutes a progressive and developmental milestone in the history of Qur’anic translation. Nevertheless, translation—especially the translation of the revealed text of the Qur’an—amounts only to an interpretation and expression of the meanings of the source text and can never fully reproduce the entirety of its content or reflect all of its literary, artistic, and aesthetic dimensions. The central question of this study, which is conducted through a problem‑oriented approach using library‑based sources and a fundamental, descriptive, and analytical method, concerns the foundations that make the production of contemporary translations of the Qur’an necessary. The findings indicate that the most important grounds for this necessity include the dynamic guiding function of Qur’anic teachings; the continual expansion and development of the preliminary disciplines required for Qur’anic interpretation and translation; the inherently evolving nature of time and the ongoing fluidity of the norms of standard language; the need for coherence and consistency in the prose of Qur’an translations; the intrinsic difficulty of translating sacred texts; the need for the continuous refinement of both classical and contemporary translations of the Qur’an; the ongoing development, diversity, and maturation of methods and styles of Qur’an translation; the necessity of sustained and comprehensive critical and diagnostic approaches to Qur’an translation; and the diversity of translators, together with the relative priority of audience‑oriented translation over text‑ or author‑oriented approaches. https://iij.araku.ac.ir/article_707715.html In a part of Surah An_Naml, the Holy Qur'an deals with the story of Solomon and the Queen of Saba. In verse 44 of this surah, he mentioned the special design of the courtyard of Prophet Solomon's palace and that the Queen of Saba made a mistake when entering this courtyard and thought that she was stepping on water. The commentators' opinions about this action of Solomon are divided into three categories. Some have considered this type of palace design to continue the miracles of Solomon, and some have considered it as a tool to show his power, and a few have stated that the purpose of Solomon was to see the feet of the Queen of Saba. In this research, by analyzing this verse and the previous verses about this story, it is clear that the interpretations expressed from this verse are not defensible and in fact this action of Solomon was a psychological style to create the ground for acceptance of the truth and faith in God in the Queen of Saba. https://iij.araku.ac.ir/article_735487.html The presence of numerous Qur’anic verses addressing the issue of human predestination and free will has generated extensive debate among philosophers, theologians, and Islamic exegetes, leading to the formulation of diverse opinions and doctrines that have attracted significant attention from both Shiʿi and Sunni scholars. Within the Shiʿi exegetical tradition, Shaykh Ṭūsī, Ṭabarsī, and ʿAllāmah Ṭabāṭabāʾī represent distinct interpretive approaches to this question, while among Sunni exegetes, Ṭabarī, Zamakhsharī, Ibn Taymiyyah, Qurṭubī, Sayyid Quṭb, and Ālūsī have offered varied readings of the verses pertaining to predestination and human agency. This study undertakes a comparative examination of the concept of jabr and ikhtiyār—predestination and free will—as reflected in multiple Qur’anic verses, with specific reference to the aforementioned exegetical works. The findings indicate that attributing human actions solely to the servant results in the doctrine of absolute delegation (tafwīḍ), whereas attributing all actions exclusively to God, leaving no role for the servant, leads to determinism (jabr). Both of these represent divergent extremes; the straight path (ṣirāṭ al‑mustaqīm) consists in affirming the servant as the agent of their actions while simultaneously acknowledging that all things occur according to the divine decree. https://iij.araku.ac.ir/article_735488.html The inherent complexity of Qur’anic language, particularly in verses such as the Verse of Light (Āyat al‑Nūr), calls for careful methodological frameworks and hermeneutic approaches. This complexity has led to diverse interpretations and highlights the need to understand both the linguistic and the supra‑conventional dimensions of the Qur’an’s language. The central question of this study is what approaches and interpretations Qur’anic exegetes have proposed in their discussions of the Verse of Light in order to reach a deeper understanding of the divine intent. The study shows that the Verse of Light, through its composite linguistic structure (conventional and supra‑conventional), contributes to establishing a profound relationship between human beings and God, and that its analysis requires a multidimensional perspective that avoids reductive readings. In fact, the language of the Qur’an is dynamic and multilayered; it is not confined to any particular linguistic style or fixed formal pattern, but rather reflects the themes, aims, and worldview of the Qur’an and is formed through the integration of diverse linguistic modes. The findings further indicate that the linguistic structure of the Verse of Light, through the use of parable and figurative expression, conveys profound concepts such as divine guidance. However, grasping its deeper layers requires hermeneutic approaches that move beyond ordinary linguistic conventions. The diversity of interpretations offered by exegetes therefore underscores the central importance of methodology in understanding the Qur’an. https://iij.araku.ac.ir/article_735489.html Among the important subjects in Qur’anic sciences is the study of parallel verses—verses that share the same general structure but differ in wording, in the precedence or delay of certain terms, or in the omission of specific words. The aim of this research is to analyze and describe the reasons behind these lexical variations in verses that maintain a shared structural pattern while differing in their verbal composition. Naturally, uncovering the causes of such variations—given that the Qur’an is revealed by the Absolute Wise—constitutes one of the greatest dimensions of its literary and rhetorical miracle and can unveil profound interpretive subtleties. These variations arise from factors such as the circumstances of revelation, the contextual flow of the verses, and the intricate linguistic and exegetical nuances, all of which profoundly affect the audience’s understanding and their spiritual receptivity. This article examines verbal changes in parallel Qur’anic verses through an analytical‑descriptive study of classical exegetical sources. Taking into account the views of several exegetes, the researcher seeks to present the most accurate interpretation. The author maintains that careful consideration of the overall context of parallel verses reveals that every change in phrasing is rooted in shifts in the causes of revelation and the verse context, giving rise to specific interpretive subtleties and truths, and ultimately producing a deeper impact on the hearts of the audience. https://iij.araku.ac.ir/article_735490.html Many grammarians and exegetes have proposed multiple meanings for Arabic prepositions, a practice that has sometimes led to the assumption that these particles may function synonymously. A key issue within this discussion is whether certain prepositions—particularly ilā (إلی) and lām (لام)—can substitute for one another and be used interchangeably within linguistic structures. The Qur’an contains numerous instances in which these two prepositions appear in close semantic proximity or seem to operate in place of one another. Given that the Qur’an is divine speech characterized by exceptional eloquence and precision, every element of its language—including prepositions—must be understood as intentionally and purposefully chosen. For this reason, many scholars reject the notion of genuine synonymy among such particles. This study employs a descriptive‑analytical, library‑based method to examine Qur’anic verses where ilā and lām appear to function interchangeably. Its goal is to clarify the semantic and rhetorical functions of these two prepositions by drawing on exegetical discussions, analyzing their use across different contexts, and evaluating the two prevailing scholarly positions regarding their synonymy. The findings indicate that, because prepositions lack full semantic independence, ilā and lām cannot be regarded as true synonyms. Rather, each derives its specific meaning from the verb it accompanies. Consequently, cases of apparent interchangeability should be attributed to verbal entailment rather than to synonymy of the prepositions themselves. Such usage also reflects an intentional rhetorical feature of Qur’anic expression. https://iij.araku.ac.ir/article_735492.html The longstanding tension between religious texts and scientific discoveries, particularly in the natural sciences, has consistently posed a major challenge to developing a comprehensive understanding of reality. This article aims to offer a renewed assessment of Qur’anic interpretive methodologies by proposing a conceptual framework for explaining the compatibilities between Qur’anic verses concerning creation and natural phenomena and recent scientific developments. Such an effort seeks to reduce longstanding misunderstandings and to strengthen intellectual dialogue between two of the most significant domains of human knowledge. The study adopts an integrated approach that combines qualitative content analysis of Qur’anic verses related to cosmological formation with a comparative examination of leading theories in physics, biology, and cosmology, in order to identify points of convergence and divergence. This approach attempts to move beyond the superficial debates of strict concordism or rigid conflict and instead pursue a deeper understanding of the relationship between religion and science. From this perspective, the paradigms governing this relationship can be reconsidered and redefined. The findings indicate that many Qur’anic references to natural phenomena are not only compatible with contemporary scientific theories but, in some cases, appear to anticipate insights that have only recently emerged through advances in observational instruments and empirical research. These results highlight the enduring depth of what is often described as the Qur’an’s scientific miraculousness across historical periods. Accordingly, the Qur’an may be approached not only as a religious text but also as a source of intellectual inspiration that can guide scientific inquiry. This compatibility suggests a form of structural harmony between Qur’anic and scientific accounts of reality that may contribute to the integration of human knowledge. The study ultimately supports the view that religion and science can function as complementary paths in the pursuit of truth, both pointing toward a single origin of existence, and that their convergence can foster a more comprehensive understanding of the created world and humanity’s place within it. https://iij.araku.ac.ir/article_735493.html Sūrat al‑Masad, a brief yet forceful Qur’anic text, portrays the consequences of opposing the truth not merely as a material defeat but as a multilayered and comprehensive process of collapse. This study adopts an analytical and exegetical approach and, through a structural analysis of the sequence of verses and the internal coherence of the sūrah, closely examines Sūrat al‑Masad in order to identify the fundamental patterns underlying the downfall of an enemy of truth. The findings indicate that this collapse unfolds through four successive and interconnected patterns that reflect the activation of internal mechanisms of destruction. The first is the collapse of action and actor—expressed in the verse “Perish the hands of Abū Lahab, and perish he”—which signifies failure in direct confrontation and the intrinsic ruin of both the deed and the doer. The second is the collapse of capital, manifested in the complete ineffectiveness of material wealth and financial support. The third is the collapse of identity, whereby the agent becomes an enduring symbol of sin and a bearer of punishment, described as a “carrier of fire.” The fourth and final stage is structural collapse and the breakdown of fundamental cooperation, most clearly revealed in a close reading of verses four and five. This analysis shows that the family network—represented by the Abū Lahab’s wife—rather than functioning as a source of support or deliverance, becomes itself a force that perpetuates and stabilizes deviation, thereby elevating the struggle from an individual conflict to a broader and systemic crisis. Ultimately, Sūrat al‑Masad presents a comprehensive model of total destruction that encompasses both the existential dimensions of the individual and the foundational networks surrounding him, transforming this collapse from an isolated event into a firm structural law grounded in the overriding divine tradition. https://iij.araku.ac.ir/article_735578.html     Islamic civilization represents a clear example of a religious civilization whose foundations rest upon the Islamic worldview and whose principal characteristics are grounded in Qur’anic teachings and the Prophetic tradition. The civilizational dimensions of Islam became manifest from the very first century of Hijri, when Qur’anic teachings played a decisive role in laying the foundations of this civilization. ʿAllāmah Ṭabāṭabāʾī, through his renowned exegesis Tafsīr al‑Mīzān, is recognized as one of the most prominent exegetes and intellectual figures of the Islamic world. From this perspective, examining his understanding of the Qur’an’s civilization‑building approach is of particular significance, given his distinguished position in the field of Qur’anic interpretation. This study seeks to analyze the concept of a desirable civilization from the perspective of the Qur’an and Islam as reflected in the thought of ʿAllāmah Ṭabāṭabāʾī, with particular emphasis on Tafsīr al‑Mīzān. The research method is based on identifying Qur’anic verses related to civilization and subsequently examining them through the interpretive framework presented by ʿAllāmah Ṭabāṭabāʾī in his exegesis. An examination of his written works indicates that, within his civilizational perspective, ʿAllāmah Ṭabāṭabāʾī emphasizes not only spiritual and transcendent elements—such as monotheism—but also material and worldly dimensions, including social affairs, knowledge and the laws derived from it, and political structures. Accordingly, his interpretive approach presents a comprehensive vision of civilization that integrates both spiritual and material components. https://iij.araku.ac.ir/article_735579.html The question of the Qur’an’s incorruptibility (taḥrīf‑napadhīrī) constitutes one of the longstanding discussions in Islamic scholarship, and Qur’anic scholars have addressed it based on their respective interpretive principles and methodological foundations. This article examines, through a descriptive–analytical and comparative approach based on library research, the views of ʿAllāmah Ḥasan‑zādeh Āmolī and Āyatollāh Maʿrifat regarding the alleged distortion of the Qur’an. The findings indicate that both scholars firmly affirm the absence of any distortion in the divine text and have authored works aimed at explaining the preservation of the Qur’an and responding to doubts concerning its alteration. Despite this shared position on the fundamental principle, certain differences appear in their detailed arguments. ʿAllāmah Ḥasan‑zādeh, in explaining the absence of distortion, refers to the process of the Qur’an’s compilation during the lifetime of the Prophet Muḥammad (PBUH) and maintains that the arrangement of both verses and sūrahs is tawqīfī—that is, divinely determined and carried out under the Prophet’s instruction—which he regards as evidence for the impossibility of distortion. He also maintains that the variations in recitation that emerged after the Prophet’s passing do not indicate distortion and considers the seven canonical readings acceptable except in rare anomalous cases. In contrast, Āyatollāh Maʿrifat holds that the compilation of the Qur’an took place after the Prophet’s demise; however, he likewise regards the arrangement of verses as tawqīfī, while maintaining that the arrangement of sūrahs resulted from the ijtihād of the Companions. Moreover, he considers only the widely transmitted recitation among Muslims—namely the recitation of ʿĀṣim as transmitted by Ḥafṣ—to be mutawātir, rejecting the mutawātir status of other readings. Accordingly, he regards the mutawātir transmission of this recitation as one of the key arguments for refuting claims of distortion in the Qur’an. https://iij.araku.ac.ir/article_735580.html Islamic doctrine, as articulated in the Qurʾān and the traditions of the Infallible Imams (peace be upon them), affirms that divine prophets are divinely preserved from sin and endowed with the attribute of ʿiṣmah (infallibility). A superficial reading of certain Qurʾānic passages, however, appears to challenge this principle. Notably, Qurʾān 38:17–24 references the repentance and seeking of forgiveness by Prophet David (peace be upon him), which at first glance seems incompatible with prophetic infallibility. This study undertakes a comparative analysis of Shiʿi and Sunni exegetical traditions concerning the term naʿjah in verse 24 of Sūrah Ṣād, seeking to reconcile the doctrine of prophetic infallibility with the apparent narrative of error. Drawing upon Sunni sources—Maqātil ibn Sulaymān, Jāmiʿ al-Bayān (al-Ṭabarī), and Al-Durr al-Manthūr (al-Suyūṭī)—as well as Shiʿi tafsīrs such as Al-Qummī, Nūr al-Thaqalayn, Al-Burhān, Al-Ṣāfī, and Al-Mīzān, the analysis reveals that certain interpreters’ rendering of naʿjah as “woman” has given rise to interpretations influenced by Isrāʾīliyyāt (Judaic traditions) and passages derived from the Torah. While this study does not claim to resolve all scholarly doubts on this matter, it represents a systematic effort to clarify certain ambiguities surrounding this verse. Given the nature of the research, the study relies on existing library sources, documentary evidence, and textual analysis as necessary for the investigation. https://iij.araku.ac.ir/article_735583.html Colonialism, as a historical and social phenomenon, has left extensive effects on various societies. Analyzing this phenomenon from the perspective of the Qurʾān can illuminate the cultural and economic dimensions of domination. Verse 54 of Sūrat al-Zukhruf symbolically and objectively refers to the behavior of Pharaoh and his people, revealing the mechanisms of exercising power and domination in ancient Egypt. The principal aim of this research is to identify the typology of colonialism and analyze its cultural and economic consequences for society. Employing a descriptive-analytical and comparative method, and focusing on the key terms of this verse, the study analyzes the cultural and economic contexts of colonialism within the verse itself and in historical texts related to ancient Egypt. The central research question asks: How does verse 54 of Sūrat al-Zukhruf, through its specific language and vocabulary, reflect the various dimensions of cultural and economic colonialism, and what were its consequences for society? The findings demonstrate that cultural colonialism was implemented through the weakening of intellectual independence, values, and communal identity, while economic colonialism was characterized by the concentration of wealth, the reduction of economic decision-making agency, and the exploitation of resources. The simultaneous analysis of both cultural and economic dimensions reveals that these two factors mutually reinforced one another, creating a long-term cycle of domination. The results emphasize that Qurʾānic vocabulary not only reflects historical reality but also serves as a tool for understanding the mechanisms of colonialism and their long-term consequences for society. https://iij.araku.ac.ir/article_735585.html A comparative examination of Theodor Noldeke and Alois Sprenger’s perspectives on the role of Quran memorizers in textual transmission constitutes an effort to explore one of the lesser-studied dimensions of Orientalist Quranic scholarship. While most Western research has focused on the written compilation of the Qurʾān and the chronological order of revelation, the role of Quran memorizers as bearers of oral narration during and subsequent to the revelation has received relatively scant attention from these two Orientalists. In his seminal work History of the Qurʾān, Noldeke primarily addressed the historical and stylistic structure of the Qurʾān, analyzing the role of memorizers within the framework of official compilation by the early caliphates. By contrast, Sprenger, adopting a psychological and historical approach, attributed particular significance to the memory of the Prophet and his Companions, viewing oral transmission of the Qurʾān as an integral component of the sacred text’s formation. Employing a descriptive-analytical method and drawing upon primary and secondary sources, this article compares these two Orientalists’ views regarding the validity of oral narration, the role of memorizers in preserving and transmitting the text, and the impact of these perspectives on their theories concerning the final compilation of the Qurʾān. The findings reveal that Noldeke, from a structural and historical vantage point, regards oral narration as a transitional stage, whereas Sprenger considers it a fundamental aspect of the process of revelatory transmission. This divergence of approach is reflected not only in their respective analyses of the Qurʾān but also in their distinct modes of engaging with Islamic sources. By foregrounding these differences, the present study offers a novel framework for comparative reflection in Quranic scholarship. https://iij.araku.ac.ir/article_735586.html Verse 82 of Sūrat Ṭāhā, following the account of Moses and Pharaoh and the general call to repentance, sets forth four fundamental conditions for attaining divine forgiveness: repentance, faith, righteous deeds, and finally thumma ahtadā. Due to its lexical ambiguity, distinctive rhetorical position, and semantic connection to the preceding three pillars, this final phrase has long been a subject of scholarly debate among both Shiʿi and Sunni exegetes. This study aims to clarify the semantic import of thumma ahtadā and to compare how leading commentators from both traditions have interpreted it. Employing a descriptive-analytical method with a comparative approach, the research examines ʿAllāmah Ṭabāṭabāʾī’s interpretation in al-Mīzān alongside the views of Fakhr al-Rāzī, al-Zamakhsharī, al-Ālūsī, and Ibn ʿĀshūr. The findings reveal that most Sunni commentators interpret thumma ahtadā as steadfastness in faith, continuity in obedience, and perseverance in righteous action until the end of life, viewing it as an emphatic reinforcement of sustained commitment to repentance and moral conduct. In contrast, ʿAllāmah Ṭabāṭabāʾī, drawing upon the method of “Qurʾān-by-Qurʾān exegesis” (al-tafsīr bi-al-tafsīr) and a contextual, wilāyah-based analysis, interprets the phrase as a higher stage of guidance—namely, acceptance of the authority (wilāyah) of the Prophet and the Ahl al-Bayt (peace be upon them)—which he considers essential for the complete attainment of divine forgiveness. The study concludes that these divergent interpretations reflect deeper methodological and theological distinctions between Shiʿi and Sunni exegetical traditions, and that examining this phrase contributes to a clearer understanding of the Qurʾānic concepts of guidance and forgiveness. https://iij.araku.ac.ir/article_735591.html Ibn ʿAbbās is among the prominent Companions of the Prophet from whom narrations have been transmitted across various fields, including history, exegesis, theology, and jurisprudence. Employing a library-based research methodology and data analysis, this study investigates the theological-exegetical narrations attributed to him in al-Ṭabarī’s Jāmiʿ al-Bayān. The findings indicate that, among the numerous theological narrations attributed to Ibn ʿAbbās in this commentary, only a limited number exhibit genuine contradiction. These cases are resolved through methods of contradiction resolution, the most important of which is preference based on external factors. Methods such as conformity with the Qurʾān, the Prophet’s traditions (aḥādīth), the narrations of the Ahl al-Bayt (ʿalayhim al-salām), and preferring the narrations of the majority over the minority are employed in analyzing the contradictions within these traditions. https://iij.araku.ac.ir/article_711914.html The theory of world peace and ethics in the wake of war, sanctions and existing world problems was presented by Hans Kong. Kong believes that it is a mistake if we consider Islam a religion of war and sword and ignore its religious essence; Because there is no doubt that the Arabs reached the level of a superior moral religion through the Prophet Muhammad (PBUH) which was based on faith in the only God and a fundamental human morality that contained the obvious requirements of justice and superior humanity. Islam was originally based more on ethics than Sharia. In Islam, there is something like ten commandments, the foundation of a common human morality. There is no doubt that Muhammad (pbuh) was an authentic and authentic prophet and in some ways he was similar to the prophets of Bani Israel. Muslims attach great importance to the fact that Muhammad (PBUH) is not the center and core of Islam, like Jesus Christ, who is the center and core of Christianity. According to Muslims, the Word of God did not become a human being; Rather, it became a book and the Qur'an, which is the word of God and attributed to God himself, is the center and core of Islam.In addition, Islam is a religion with the incomparable book of the Qur'an, which completes the Torah of the Jews and the Bible of the Christians and takes their place. According to Muslims, the Qur'an is a unique, complete and very authentic book, and especially scholars study it seriously and recite it by heart. This research aims to examine the aspects of world peace from the point of view of Kong in the Qur'an. https://iij.araku.ac.ir/article_735592.html Verse 34 of Sūrat al-Nisāʾ, recognized as one of the most important Qurʾānic sources on qiwāmah (guardianship) within the family, addresses the issue of male authority over the family and delineates its general framework. Complementary verses and ḥadīth further clarify the characteristics and indicators of a desirable form of qiwāmah. Given the significance of this issue and the challenges that arise in its interpretation and implementation in contemporary societies, the present study examines the indicators of ideal qiwāmah from the perspective of the Qurʾān and the ḥadīth, with special focus on the aforementioned verse. The principal research question asks: What features and indicators define an ideal form of qiwāmah within the Qurʾānic and ḥadīthic corpus, and how can the exercise of qiwāmah be prevented from becoming despotic or oppressive? The aim of the study is to elucidate the Qurʾānic and ḥadīthic frameworks of desirable qiwāmah and to propose criteria for its correct implementation to secure justice, affection, and the stability of the family institution. This research employs a descriptive-analytical methodology and relies on documentary and library sources. The findings indicate that qiwāmah within the family is not an absolute right but rather a responsibility that acquires meaning within the principles of Islam. The principal indicators of desirable qiwāmah include adherence to religious limits and obligations, avoidance of despotism and injustice, emphasis on justice, the establishment of emotional relationships founded on mawaddah (affection) and raḥmah (mercy), and commitment to upright and socially recognized conduct (al-maʿrūf). The results further demonstrate that the primacy of ethics in the exercise of qiwāmah contributes to the elevation and strengthening of spousal relations and serves to prevent potential deviations and challenges. https://iij.araku.ac.ir/article_714662.html Commentary narrations are one of the important sources of understanding the Qur'an and their pathology is essential. Dhahabi has discussed many topics in his book Al-Tafsir and Al-Mafsirun. Ma'raf also criticized Dhahabi's point of view in this regard in his book Al-Tafsir and Al-Mafsirun Fi Thauba Al-Qashib. The following essay has investigated the damage of the traditions of the interpretations of the proverbs in the perspective of gold and knowledge through a descriptive-analytical method. The author has achieved the following points in the analysis of the three damages: 1. Ma'raf and Dhahabi stated the existence of fake news as the most important reason for the weakness of the interpretations of the proverbs, but they disagree on the origin and time of forging the hadith. Dhahabi implicitly considers the emergence of the forgery of hadith after the martyrdom of Hazrat Ali (pbuh) and attributed it to Shia. attributes, but Mr. Marafet stated that the beginning of hadith falsification was at the time of Mu'awiyah and he does not consider the contexts of the narrations at the time of the Prophet (PBUH) far from his mind. 2. Dhahabi considers the Age of Sahaba to be the entry of the Israelites into the field of interpretation, and he cites evidence from verses and narrations about the permissibility of the Sahaba to refer to the People of the Book, but Ma'raf rejects this view and considers the audience of the verses mentioned by Dhahabi to be polytheists. which goes back to the beginning of the prophethood of the Prophet (pbuh). And the wrong understanding of the hadith "Hadthwa on Bani Israel wa la haraj" is the reason for the spread of Israel. 3. Dhahabi stated that the omission of the chain of transmission is the most important reason for the weakness of the hadiths, and the knowledge also states that the weakness of the chain of transmission is the reason for the lack of credibility of the narrations, but he did not rely only on the chain of transmission to accept the narration, but when the content of the narrations The verses clear the ambiguity, even if the document is not acceptable, the hadith will be considered. https://iij.araku.ac.ir/article_735593.html The Noble Qurʾān, the profound and lofty content of divine revelation, has been transmitted through the human language of the Prophet of Islam. The divine messages were revealed to the Prophet over twenty-three years, interspersed with various historical events. His Companions, renowned for their exceptional memory, preserved these words verbatim. However, the present form of this divine text represents a compilation whose method of assembly has been the subject of scholarly debate within Qurʾānic sciences. Many scholars maintain that the arrangement of sūrahs and the sequencing of verses were established during the Prophet’s lifetime, under his direct command and with divine instruction—a concept known as “tawqīfī” (divinely ordained). Others argue that the arrangement of verses in certain sūrahs was based on the independent reasoning (ijtihād) of the Companions. This research employs library-based data collection and analytical methods to examine the tawqīfī nature of the Qurʾān’s sūrah and verse arrangement, along with the perspectives of Qurʾānic scholars on this matter. After analyzing and evaluating the arguments and rationale underlying each viewpoint, the study concludes that the tawqīfī interpretation is correct in both regards, demonstrating this position with novel arguments. Furthermore, the study enumerates the consequences of a non-tawqīfī arrangement of verses and sūrahs, which include: weakening the Qurʾānic challenge (tahaddī), disrupting the contextual coherence of verses and the Qurʾān’s structural integrity, severing the connection between the Qurʾān and the circumstances of its revelation, denying any interconnection between sūrahs (indicating disregard for God’s will in sending a cohesive book), overlooking the continuity of legal verses (āyāt al-aḥkām), creating disorder in the Qurʾān’s melodic arrangement, and invalidating the Companions’ independent reasoning. Moreover, the acceptance of the current arrangement of sūrahs by the Infallible Imāms, the Muslim consensus on the present structure of the Muṣḥaf, and ultimately, the Prophet’s attention to the final order of the Qurʾān and its achievements, serve as indicators of the Holy Qurʾān’s structured nature. https://iij.araku.ac.ir/article_718365.html Islam's point of view in explaining the moral interaction of man with the environment is a subject that has received the serious attention of scholars and religious thinkers. A model has been presented regarding a healthy environment in many verses, which express the principles and moral rules of human interaction with the environment and how to protect it, and in the present research, the view of Islam regarding the interaction of man with the environment and his duty in relation to various components. The environment has been explained with the emphasis and centrality of various verses and interpretations and it has been stated that because man lives in the lap of the environment, he has the right to benefit from it for his health and proper growth, and on the other hand, the united man benefits from The formative and legislative guidance, as a wise being, should have a principled and disciplined behavior with the environment (responsible behavior with the environment and being trustworthy, observing justice and fairness in dealing with the environment, prohibiting corruption in the environment and its prosperity and avoiding from extravagance and wastage) and observes rules such as (avoidance of harming animals and protecting them, prohibition of environmental destruction, optimal use of divine blessings, tolerance and compassion for the environment, etc.) As a result, it leads to the arrangement of human life and the revival of the sense of responsibility and efforts to preserve and protect the environment and create the necessary background for human growth and perfection. https://iij.araku.ac.ir/article_735604.html Quranic teachings constitute the most essential and reliable guide for humanity in its pursuit of true guidance and spiritual enlightenment. By holding firmly to this divine cord (al-ḥabl al-ilāhī) and adhering to its commandments, human beings may access deeper levels of awareness, comprehension, and moral development. Human intellect, though a profound endowment, often proves inadequate in addressing the full spectrum of intellectual and spiritual needs, encountering structural and perceptual obstacles in discerning existential truths. Accordingly, Quranic teachings, through their divinely ordained remedies, can illuminate the proper path of understanding and intellectual elevation for humanity. This study aims to elucidate the role of Quranic teachings in shaping and cultivating human comprehension. Employing a descriptive-analytical method with a developmental perspective, the research undertakes a pathological analysis of cognitive impediments, seeking to articulate the Quranic framework for understanding. The findings reveal that the Noble Qurʾān identifies numerous barriers obstructing genuine comprehension—including psychological evils (such as anger, greed, arrogance, and ignorance), neglect of divine remembrance (ghaflah ʿan dhikr Allāh), forgetting the teachings of the prophets (nisyān taʿālim al-anbiyāʾ), ingratitude after faith (kufrān niʿmah), obstinate rejection of truth, hypocrisy, and fear. Each of these factors constitutes a veil (ḥijāb) upon the path of knowledge and an impediment to discerning reality. Conversely, the Qurʾān prescribes remedies for surmounting these obstacles, including the expansion of the heart (sharḥ al-ṣadr), patience and perseverance, acquisition of divine knowledge, recognition of prophets and saints, and contemplation of the signs within the cosmos and the soul (āyāt al-āfāq wa al-anfus). The application of these Quranic principles enhances cognitive acuity, refines the process of perception, and guides humanity toward purposeful and spiritual knowledge of existence. Thus, Quranic teachings not only cultivate human intellect and comprehension but also pave the way for spiritual development, guidance, and felicity. https://iij.araku.ac.ir/article_720217.html For Abul-Fatuh Razi (died after 552 AH), several works are mentioned; But the most famous work he is known for is his book of Persian interpretation entitled "Rooz al-Jinnan and Ruh al-Jinnan fi Tafsir al-Qur'an"; Based on the division of the author and the appearance of most of the manuscripts of this work, it has been compiled in twenty volumes. In addition to the list of manuscripts of Abul Fattuh Razi's commentary, there is a copy of Ruz al-Jinan which has a dedication letter from Shah Abbas Safavi dated 1037 AH. Next to this waqfname, there is a note that shows that this waqf work included four "thick and large" volumes and included all of Abul Fattuh's commentary, and all four volumes were dedicated to Astana Qom. Considering that most of the works dedicated by Shah Abbas to Astan Qom have been lost, now it is necessary to check whether all the copies of the volumes of this commentary are available and can be identified or not. And if they exist, where are they kept and what are their list and appearance specifications? In the review and list of these four volumes of the waqf commentary of Shah Abbas, it was found that the first volume of the commentary in Faiziyah Library; and its second volume in the warehouse of Astana Museum in Qom; and its fourth volume are in the repository of Astana Library; And the third volume of commentary is also missing. https://iij.araku.ac.ir/article_735605.html The wide reception of “scientific interpretation” of the Qur’an in recent centuries among various scholarly circles gave rise to three historical approaches typically described as extraction, application, and employment. The first sought to extract the sciences from Qur’anic verses; the second treated scientific interpretation as analyzing and applying scientific theories to the Qur’an; and in reaction to the excesses of both, a third, more moderate approach—variously labeled interpretation proper—emerged. Conflating these three approaches into a single phenomenon has undoubtedly contributed to the rejection of scientific interpretation among Muslim scholars and has led some—apparently including Allāmah Ṭabāṭabāʾī—to oppose it. This article, using a descriptive‑analytical method with a Qur’an‑centered approach, examines Ṭabāṭabāʾī’s view of scientific interpretation and explains the apparent duality in his treatment of “scientific verses.” In some passages, he explicitly states objections by articulating conditions and constraints for scientific interpretation, yet he does not affirm any one type of scientific interpretation in categorical terms. In many cases, alongside interpreting verses with scientific import, he cites and supports contemporary scientific theories in ways that bolster his own exegetical position. Conversely, he deems interpretations that contradict firmly established scientific findings to be invalid and admonishes exegetes to avoid such conflicts. The evidence thus suggests that Ṭabāṭabāʾī cannot be neatly classified by later scholars as simply an opponent, a proponent, or a moderate advocate of scientific interpretation. https://iij.araku.ac.ir/article_735607.html The Noble Qurʾān presents its narratives with varying degrees of specificity—sometimes detailing events with precise particulars, and at other times offering general references that demand scholarly elucidation. Among the latter is the phrase “the companions of the vessel” (aṣḥāb al-safīnah) in Qurʾān 29:15, the implication and referent of which remain ambiguous and contested among commentators. This study aims to explicate this expression through an analytical-descriptive method. The findings indicate that: (a) While exegetes have identified “the vessel” (al-safīnah) in Sūrah al-ʿAnkabūt with the Ark of Noah (peace be upon him), the Qurʾān employs the term fulk (ark) specifically for Noah’s narrative, rendering safīnah incompatible with the established referent. (b) The “vessel” in this context pertains to the boat of the poor in the account of Moses (peace be upon him); thus, “the companions of the vessel” are not the associates of Noah but rather destitute individuals who earned their livelihood through their own boat. (c) Deliverance constitutes a miracle, yet neither Noah’s Ark nor the boat of the poor qualifies as miraculous; rather, they function as signs (āyāt), since the Qurʾān equates the function of animals—carrying humans and cargo—with that of the Ark, which transports humans, animals, and cargo. (d) The movement of the vessel is described with the verb “to move” (tajrī); thus, water serves as a metaphorical device to evince the grandeur of the vessel. Furthermore, the people’s mockery of Noah (peace be upon him) was predicated upon the absence of water. (e) The grandeur of certain divine creations—such as the expanse of waters and the sending of winds—surpasses the grandeur of the vessel. Had the winds not stirred a storm causing waves to rise like mountains, the mere presence of the boat and water would have been insufficient. https://iij.araku.ac.ir/article_721138.html The concept of 'self-control,' referring to an individual's ability to resist internal desires and impulses, is a central theme in many religious texts and traditions. These texts often delve into strategies and outcomes associated with self-control. In psychology, this concept is closely related to 'self-regulation,' which examines the degree to which an individual can adapt or remain consistent in a given situation, reflecting the alignment of one's behavioral traits with the current circumstances.Both religious teachings and psychological theories offer various strategies for self-control. A significant category of these strategies involves cognitive approaches, which emphasize thought, awareness, and understanding. This study aims to investigate the cognitive strategies for self-control or self-regulation as proposed by religious teachings and psychology. Specifically, it seeks to identify commonalities and differences in these strategies. The research employs a descriptive-analytical methodology, relying on library resources for data collection. Cognitive strategies of self-control or self-control from the perspective of divine teachings, including self-knowledge, God-knowledge, and eschatology; And from the point of view of psychology, it includes self-knowledge, ontology and purposefulness. The commonalities of these two approaches include attention to self-knowledge, the role of physiological factors, and the importance of setting goals, and the main differences between these two approaches lie in the existence or non-existence of a meta-experiential consciousness in existence and man, man's goal and purpose, as well as motivations and worldview. Religious teachings emphasize spiritual motivations and connection with a higher power, while psychology focuses on cognitive and behavioral processes within the individual. https://iij.araku.ac.ir/article_735621.html This study analyzes and critically reassesses Allameh Ṭabāṭabāʾī’s interpretive framework concerning the mutashābih (ambiguous) verses of the Noble Qurʾān. As a foundational step, his relevant discussions—primarily presented in his commentary on verse 7 of Sūrat Āl ʿImrān—were extracted and systematically organized. According to Allameh’s hermeneutical principles, mutashābih verses are those possessing multiple apparent meanings and the capacity to convey more than one possible interpretation, particularly those pertaining to metaphysical realities. Because the subjects of these verses lie beyond the realm of sensory perception, their initial reception tends to generate material or anthropomorphic conceptions in the mind of the reader. From the exegete’s perspective, however, the true meaning of these verses becomes discoverable through their referral to the corpus of muḥkam (clear and decisive) verses. Additionally, Allameh Ṭabāṭabāʾī classifies certain abrogated verses as mutashābih, although this category falls beyond the scope of the present investigation. In this research, ambiguous verses are classified under two thematic categories: (1) verses concerning divine attributes and actions, and (2) verses pertaining to the unseen realm (al-ghayb) and eschatology. Allameh regards the interpretive return of mutashābih verses to muḥkamāt as the primary criterion for resolving ambiguity. Nevertheless, in cases such as the verses relating to the “Balance” (al-mīzān) and the “Preserved Tablet” (al-lawḥ al-maḥfūẓ), he relies exclusively upon transmitted reports (riwāyāt) as interpretive tools. Furthermore, in his treatment of the “Shin” (al-sāq), he interprets the verse on the basis of common human behavior in moments of distress. This study thus reveals that while Allameh’s hermeneutical framework provides a systematic approach to mutashābih verses, its application in certain instances exhibits inconsistencies with his stated methodology. https://iij.araku.ac.ir/article_735628.html The origin and formation of the Earth remain foundational questions that demand rigorous geological inquiry. This study employs qualitative content analysis together with data from geocosmology, petrology, isotopic geochemistry, and paleontology to reconstruct the planet’s early evolution and to compare these findings with Qur’anic references, particularly in Sūrat Fuṣṣilat. The results indicate that the Qur’anic “two days” (yawmayn) can be mapped onto two major evolutionary phases: the first (ca. 4.567–4.45 Ga) comprised asteroidal accretion, a global magma ocean, and rapid differentiation culminating in core formation, supported by Hf–W isotopic evidence; the second (ca. 4.45–3.8 Ga) involved global cooling, the emergence of a solid proto‑crust (attested by 4.4‑Ga zircons), and the development of an early atmosphere and oceans, with oxygen‑isotope signatures indicating liquid water. Geological data further resolve these phases into four stages that align with the Qur’anic “four days” (arbaʿat ayyām): (1) accumulation of primordial matter and energy; (2) internal differentiation and the onset of mantle convection; (3) surface formation and the initiation of weathering, including crust and ocean development, in connection with the provisioning of sustenance (taqdīr al‑aqwāt); and (4) atmospheric regulation and the establishment of plate tectonics to sustain biogeochemical cycles, consonant with the establishment of mountains (jaʿl al‑rawāsi). Taken together, this integrated geocosmological interpretation proposes a meaningful concordance between Qur’anic descriptions and the timing and complexity of Earth’s earliest evolutionary processes.