درخت حوزه‌های تخصصی

The existence of several causes of revelation for the first verses of Surat al-ʿAnkabūt and verse 60 of this surah, and talking about hypocrisy and migration (Hijrat) in this surah have caused some commentators to believe in the discrete revelation of it. While the multiplicity of causes of revelations about a verse leads to them becoming distrustful and invalid. Proposed reasons for rejecting these causes of revelations are: their multiplicity on a fixed subject, the existence of conflicting narrations, the anxiety in the mentioned narrations, having additional sections in some narrations compared to others, lack of coordination of cause of revelations in assigning the cause of the revelations to a specific verse or specific person, the existence of some causes of revelations of the excluded verses that shows they are Makki in opposition to the Quran and syntactic reasons based on the connection and coherence of the excluded verses with previous and subsequent verses. In this research, through descriptive-analytical method the causes of the excluded verses of Surat al-ʿAnkabūt have been criticized and the reasons of those who believe in exceptions have been rejected.

One of the phrases that has been considered by most commentators with the approach of empirical science is “the darkness of the three (the three veils of darkness)” in the verse (Q.39:6). They have interpreted this combination as the three darknesses of the abdomen, uterus and amnion-chorion. A view has also been put forward by contemporaries, which considers it as the spaces between the abdomen and uterus, the flesh of the uterus and the amnion, the amnion and the fetus, and has considered such an interpretation as an example of the scientific miracle of the Qur’an. In the meantime, another approach can be taken and based on the descriptive-analytical method and with the focus on the interdisciplinary approach, what is the “darkness of the three” is examined. Accordingly, by relying on the symbol of “complete and dense indifference and shapelessness before creation” for “darkness of the three,” this phrase can be considered as the platform for the formation of protein structures (based on genetic information contained in DNA codes), which are the cornerstone of the structure and biological processes of living organisms (without the production of proteins, no biological processes will be formed and no cells and organs will be made). It should be borne in mind that this interpretive possibility is also compatible with the components of the scientific miracle of the Qur’an. 

Some exegetic comments narrated from early scholars do not relate neither to the Quranic context, nor to lexicographical and linguistic evidences. As a case, such irrelevance can be observed for the verb faraḍa in the verse (Q.24:1), as well as the verse (Q.28:85). Regarding methodology, this research used both traditional lexicographical and linguistic etymological inquiries. The result of the research is the fact that both verses are speaking of the philosophy of the Quranic surahs being revealed gradually in separate parts appropriate to social occasions and the challenges in prophetic era. 

The narration of the life of some of the past tribes who lived after Noah has been mentioned in detail or in summary in the Qur’an. The fate of these tribes has mostly ended in divine punishment, which based of the geographical location, the type of sins of the people, and other reasons, this punishment has had different external manifestations, such as storm, ṣayḥah, sinking into the ground and drowning in water. Since the function of ṣayḥah (which is translated as loud and strong sound) as a destructive force is not as clear as the other punishments mentioned, the main goal of this research is to scientifically explain the function of ṣayḥah as a divine punishment. Due to the semantic similarities of ṣayḥah to sound wave (a type of pressure wave), the proposal here is the correspondence of ṣayḥah to shock wave which can be defined as a strong sound wave with a large amplitude. Recent advances in science have shown that this type of wave has a very high destructive power and has the ability to cause serious damage to living tissues of the body.  In this research, first, the different meanings of the word ṣayḥah have been studied according to Arabic lexicons, and then the verses of the Qur’an related to punishment by ṣayḥah that some past tribes have suffered have been carefully investigated. After studying the possibility of the destruction of the ṣayḥah, both in terms of the Qur’an and the latest developments in physics, as a suggestion for scientific interpretation, shock wave, which is a type of sound waves, has been proposed as a possible example to the punishment by ṣayḥah.

The Lebanese scholar Chibli Mallat, analysing Muḥammad Bāqir al-Ṣadr’s work, affirms that the Iraqi intellectual proposed a completely new comprehensive theory of the Islamic State, focusing on constitutionalism and economics. Following Mallat’s intuition, this paper will focus on the second aspect of al-Ṣadr’s work. It will deal with the use of thematic Quranic exegesis (al- tafsīr al-mawḍūʿī ) in al-Ṣadr’s main work on economics, Iqtiṣādunā. The article will argue that al-Ṣadr’s use of this kind of exegesis is determined by his will to provide a comprehensive understanding of the Islamic vision of economics as a central part of a new Islamic society. Furthermore, the paper will argue that in al-Ṣadr’s work, this new conception of Islamic society is also voted to propose a valid alternative to capitalism and Marxism, both as economic systems and conceptions of society, fighting Western cultural influences and Epistemic colonisation. Henceforth, the article will frame al-Ṣadr’s effort to build a comprehensive critique of Western Epistemic colonisation within the concept of Cultural Hegemony and Counter-hegemony as defined by Asef Bayat and Antonio Gramsci and analyse his endeavours within this framework. To highlight these points, the presentation will provide an overview of the use of al-tafsīr al-mawḍūʿī in a short selection of passages from Iqtiṣādunā, drawing on the methodological framework provided by Gramsci, Bayat, and other scholars.

SUBJECT AND OBJECTIVES : One of the main contemporary issues worldwide is to achieve sustainable peace wherein people of different cultures are at peace with one another. In such a situation, it is expected that Islam, as the last and perfect divine religion, will provide solutions for various issues and problems that are in the way of human life, and this article was written with this purpose. METHOD AND FINDING : In this qualitative research, which is a type of exploratory study, the religion of Islam strives not only to correct the apparent behavior of human beings towards each other; but also looks at the problem at its core and provides a solution for them. In other words, the model lays the foundation for Islamic culture that manifests peaceful coexistence in human action and is in line with the ultimate human goal. The Islamic model of peaceful coexistence among human beings uses the traditional categorization of Islamic teachings of theology (worldview), jurisprudential (the dos and don'ts), and ethics (the paramount of human potentials), that these elements are interconnected. In such a way that the model firstly refines the self and then the society. CONCLUSION : The results show that the Islamic model has the ability to lay the foundations of peaceful coexistence among human beings.