درخت حوزه‌های تخصصی

Grammarians and commentators disagree about the syntactic role of "Asbata" in the verse "…va qaṭṭa'nāhumuth-natay 'ashrata asbāṭan…" (وَ قَطَّعْناهُمُ اثْنَتَیْ عَشْرَهَ أَسْباطا) and have proposed several roles for it. According to Arabic grammar, the accusative of specification (tamiz) the numbers eleven and nineteen must be singular and assigned. The accusative of specification (tamiz) the number "twelve" in the above verse should come in the form of "sabṭan", while it is plural and accusative, which is against the grammar. For this reason, four grammatical roles are mentioned for it in syntactic and explanatory sources. Christoph Luxenberg, the author of the book "Syriac-Aramaic reading of the Qur'an", believes that the grammatical role of "asbaṭan" is distinctive accusative of specification (tamiz) ; But not according to the Arabic grammar, but according to the Syriac grammar. He considers the difference of opinion of grammarians and commentators in the role of "asbaṭan" due to their lack of familiarity with the Syriac Aramaic language and its influence on the Arabic language and the Qur'an. The current research has reviewed Luxenberg's point of view in this regard with the library method and comparative approach. Although there are some similarities between Syriac and Arabic syntax, the results indicate that Luxenberg's claim is not true.

The story of Adam has been a site of debate among religious scholars for various reasons. In this context, examining how commentators engage with the text and articulating their logic of understanding play a significant role in acknowledging the evolution of thought in interpretation. A cognitive triptych by Ayatollah Javadi Amoli regarding the understanding of "The world, human beings, and knowledge" in relation to verses 30-34 can guide us towards this important discourse. The tripartite focus of understanding logic in this story centers on anthropology and defining the characteristics of the perfect human in his relationship with God as the Creator of the Caliphate, and with angels acting as the disciples of the Caliph. From this perspective, the faculty of knowledge of names, which is the source of Caliphate, is endowed in all humans, and the will is the factor that fosters human dignity or conceals it, leading to a fall into bestiality and wickedness. This scene, from a cosmological viewpoint, is transcendent in time and free from the possibility of error, contrasting with the material world as the place of the human elemental body and the origin of its evolutionary movement. In the epistemological dimension, the commentator believes in the existence of levels of knowledge based on the nature of the objects of knowledge across longitudinal realms. Accordingly, the realm of proclamation exists in the intellectual realm and the rights of humans within the status of the self-sufficient being and the realm of the soul. From his perspective, the story of Adam is a case of an external personal matter and informs of a divine and continuous tradition in creating a Caliph on Earth. His departure from the theory of corporeal creation and spiritual permanence in explaining the realms of the soul is also noteworthy in this narrative. The commentator’s statements show the influence of the content of Shia narratives, alongside a prominent application of mystical and philosophical teachings and assumptions

The significance of revelation and God's communication with divine prophets has long been a focus of Islamic researchers. However, what holds substantial importance in this context is the role and position of the spirit in the process of Quranic revelation. The present study aims to analyze the verses and traditions through a descriptive-analytical method and an ijtihadi approach, considering previous research, to decode the true essence of the spirit in Quranic culture. Based on the analyses conducted, the "Spirit (Rūḥ)" is a creation that transcends angels, possessing a high and exalted rank, which God has attributed to Himself as a mark of honor and to express His greatness. Furthermore, the primary objective of this paper is to explore the role of the spirit in the process of revelation. According to the reasons and arguments derived from the verses and traditions, in direct revelation, the beginning and end of the process of transferring revelation to the heart of the prophet is carried out by the spirit (Waḥyan). In God's communication with humanity through the intermediary of the messenger, the spirit initially receives the content from the Lord, and Gabriel transmits it from the spirit (Yursilu Rasūlan) to the heart of the Prophet Muhammad (PBUH). It is also possible that there are other intermediaries in the process of transferring revelation from the spirit to Gabriel.