نعمت الله فیروزی

One of the concepts in the Qur’an related to the human psyche is the expression ḍayq al-ṣadr , which describes the tightness of the chest experienced by the Prophet (PBUH) when faced with psychological and social pressures. The verse “And We certainly know that your chest becomes constrained by what they say” (Q. 15:97) not only reflects the challenges of the era of revelation but can also serve as a profound approach to emotion regulation in contemporary life. Previous research has mostly examined this concept in the context of the asbāb al-nuzūl (occasions of revelation) of the verse, leaving a systematic psychological and pedagogical analysis largely unexplored. This study employs a descriptive-analytical method, using exegetical and psychological sources. The findings indicate that ḍayq al-ṣadr , as an emotional-physiological phenomenon, is comparable to situational stress constructs. Qur’anic strategies for addressing this condition—such as tasbīḥ (glorification of God), patience, and cognitive reappraisal of the prophetic mission—align with psychological findings on mindfulness, emotion regulation, resilience, and conflict management. The analysis further highlights four main interpretive perspectives: divine consolation of the Prophet’s heart, recognition of the human limits of prophets, emphasis on the continuity of the prophetic mission, and provision of practical strategies for coping with distress. the paper demonstrates conceptual overlaps between Qur’anic guidance and modern psychology, suggesting directions for educational and counseling applications.

The Qur'an is a divine book of guidance that addresses the factors of human felicity, as well as the roots of challenges, suffering, and hardship. This article traces the origins of human suffering in this world and its continuation into the intermediary and hereafter realms, examining the dichotomy between " Ḍank " and " Kabad " from the perspective of Qur'anic commentaries. The primary research question is: ‘Based on semantic analysis, what is the relationship between inherent and acquired human suffering, and how these concepts can be utilized to present a cognitive model of suffering in human life?’ The research method is analytical, conducted by examining the context of the verses, lexicons, and the views of both early and late exegetes. The findings indicate that " Kabad " denotes inherent and creational suffering that encompasses all human beings from birth to death, regardless of faith or disbelief, and serves as part of the path of spiritual development and growth. In contrast, " Ḍank " represents an acquired suffering resulting from turning away from the remembrance of God and distancing oneself from divine guidance; it has consequences both in worldly life and in the hereafter. The results of this study suggest that understanding the distinction between these two concepts can lead to the proposal of Qur'anic strategies for managing life's sufferings. Ultimately, this differentiation has led to the presentation of a dual strategic outlook for an active and meaning-making confrontation with the phenomenon of suffering in human existence. The innovation of this research, compared to previous studies, lies in offering a semantic, systematic, and educational reading of this Qur'anic dichotomy and the approach to its management