درخت حوزه‌های تخصصی

The Encyclopedia of the Qur'an, published by Brill, is a product of contemporary research by Western Islamic scholars. According to its editor-in-chief, Jane McAuliffe, it aims to provide a scholarly examination of Qur'anic topics. The entry on Literary Structures, authored by Issa J. Boullata, explores the stylistic and rhetorical devices of the Qur'an and attempts to present a coherent image of the Qur'an. However, the article is open to criticism regarding its academic writing principles and content. This article therefore critically examines the entry using a descriptive-analytical approach. Despite all the positive points that the entry has made about the Qur'an, it introduces a concept called Transtextuality but then discusses other topics in its text, which diminishes the academic credibility of the author and the editor-in-chief of the encyclopedia as the responsible for the articles. This is one of the most important criticisms of this article.

In the realm of marital relations, the terms tamkīn (submission) and nushūz (disobedience) are frequently used in Islamic jurisprudence and law. While nushūz is explicitly mentioned in the Qur’an, tamkīn, meaning the opposite state of nushūz, is not. Although nushūz is used in the Qur’an for both men and women, in Islamic jurisprudence, and particularly in Iranian law, both tamkīn and nushūz are predominantly ascribed to wives. The concept of nushūz and tamkīn in husbands has not been adequately addressed, nor has there been commensurate legislation on the matter. Qur’anic commentaries have also predominantly focused on the nushūz of wives, rather than husbands, which may explain the neglect of husbands' nushūz in jurisprudence and the lack of corresponding legislation.This study, grounded in an analysis of three Qur’anic verses, Q. 4:34, Q. 4:128, and Q. 9:71, and their interpretation in several prominent Shia and Sunni commentaries across different periods, adopts a Qur’an-by-Qur’an exegetical approach to explore the concepts of nushūz and tamkīn for both spouses. Using linguistic, semantic, and hermeneutic methods, the findings of this research indicate that the concept of mutual tamkīn between spouses can be articulated based on the principle of mutual guardianship (wilāyah) of believers as outlined in verse Q.9:71. In this framework, reciprocal tamkīn between spouses is understood as a commitment to fulfilling religious and ethical responsibilities and a mutual acceptance of enjoining good and forbidding evil in their relationship.