درخت حوزه‌های تخصصی

One of the most important structural studies is the examination of narrative techniques in the Quranic stories with the aim of showing the quality of the visual layers. To achieve this type of research, various models and methods are used. One of the interdisciplinary models is dramaturgy. Dramaturgy, as a theatrical function, seeks synergy within the text and displays actions to influence the audience and answer their potential questions; likewise, the audience's confrontational or interactive feelings with the work and structured analyses of the artistic work aim to determine the impact of the narrative and the longevity of the work. In this research, the story of Prophet Moses and Khiḍr (al-Kahf: 60ff) and a part of the story of Joseph have been studied using a descriptive-analytical method. The results show that the quality of using the dramaturgy of silence encompasses ten different and novel types, from authorial silence to causal silence. In these narrative techniques, the Quranic images do not, on their own, draw the narrative lines of the text, but rather are reflected in the domains of certain insights, concepts, and epistemological, cosmological, ethical, and aesthetic assumptions. These seemingly fragmented images are multi-referential and in their echo also include silence, making it a part of such frames. The narrative essence in the story of Khiḍr and Moses and Joseph is the mention of the meta-narrative in two realms: "First, the compositional actions and functions based on reality, and the second part, the descriptive and interpretive actions that recount the paratexts."

Among the controversial verses in the field of family law in the Holy Quran is verse 34 of Surah al-Nisāʼ regarding the treatment of rebellious wives. The physical punishment of rebellious women in this verse has been criticized. Therefore, contemporary exegetes have each sought to justify it in their own way. In the midst of this, some exegetes and Quranic scholars, based on certain narrations, have considered the meaning of a wife's rebellion ( Nushūz ) and the subsequent permissibility of beating her to be related to committing immorality and defilement, rather than the refusal of sexual relations. With slight differences in its scope, this group has presented views on this matter based on some narrations. For example: "The permissibility of beating a rebellious wife is specific to cases of committing immorality, including both adultery and other forms, or the beating of a rebellious wife is specific to defilement less than adultery." These views face challenges both in terms of their reliance on narrations and their incompatibility with other established principles of criminal law for women who commit immorality. The goal of the present research is to respond to the view that permits the beating of rebellious women due to committing immorality, which was conducted using a descriptive-analytical processing method and a library-based information gathering approach. Based on the selected view, rebellion in the verse under discussion means challenging the guardianship of men and rebelling and seeking superiority against the husband, not committing immorality.

Verse 172 of the Holy Quran, Surah al-Aʻrāf , is considered one of the foundational verses in Islamic thought. This verse speaks of a covenant and a promise that God Almighty made with human beings and asked them to fulfill. Islamic scholars, generally relying on certain narrations, have mentioned a concept called the "The World of Dharr " in the context of this verse. Although this concept is not explicitly mentioned in the Quran itself, its early presence in a diverse range of hadith, exegetical, theological, and mystical discourses in the early Islamic centuries indicates its importance. Despite the extensive research that has been conducted on this concept in general and specifically in the context of Verse 172 of al-Aʻrāf , there are still serious disagreements about it. The present study aims to analyze the narrations that are the source of this concept in order to deconstruct it. It also critiques the exegetical views using an approach of "Quran-by-Quran" exegesis and concludes that: first, Verse 172 of Surah al-Aʻrāf is structurally similar to other verses that emphasize the divine covenant taken from prophets, the Children of Israel, the Children of Adam, etc.. Second, contrary to what is widely believed, no confirmation of the aforementioned concept can be found in this holy verse.

One of the theological principles discussed among theologians is the impeccability of prophets, including the Prophet of Islam (PBUH). However, the seemingly ambiguous nature of certain Quranic verses, such as verse 94 of Surah Yūnus , where God attributes doubt to the Prophet (PBUH), appears to contradict this principle. The incorrect interpretation of this verse has led some Christian orientalists to raise doubts about the Prophet's impeccability and the necessity of the testimony of the People of the Book to alleviate his uncertainty. The present study aims to answer the question, ‘Who is the addressee of this verse?’ using a descriptive-analytical method while also presenting the views of various interpreters. Given the Prophet's impeccability and the fact that divine revelation is a form of direct and certain knowledge, ‘How can doubt be reconciled with his impeccability?’ ‘Why does God attribute doubt to the Prophet (PBUH) in this verse?’ Both Sunni and Shia interpreters, based on a negative understanding of the concept of "doubt," have rejected its attribution to the Prophet (PBUH) in verse 94 of Surah Yūnus . As a result, they have offered various interpretations that diverge from the apparent meaning of the verse. However, by focusing on the word "Doubt," a new reading of this verse can be achieved that goes beyond the different interpretive views discussed in this research. The research findings indicate that the addressee of the verse is the Prophet himself, and the doubt mentioned in the verse is an initial, involuntary doubt that arises from a mental fluctuation aimed at seeking the truth. This natural doubt does not carry a negative connotation, so it does not conflict with impeccability, and it can occur to all individuals, including the Prophet.