۱.
Poverty is a significant societal problem and a major issue in human social affairs. In the Holy Qur'an, the term "Bāʼis" is used alongside the poor, which indicates that these two social classes are distinct. The present study uses a descriptive-analytical method with a social approach and library-based data collection to examine the concepts and instances of "Bāʼis," its causes, its impact on social relationships and community structure, and solutions to address this social stratum. The findings of this research show that the factors creating the "Bāʼis" social class include: Flawed macro-management, injustice, discrimination, usurpation of rights, hoarding. These factors lead to a decline in beliefs, social instability, moral deviation, social fragmentation, and ultimately the destruction of society. Solutions to this problem include: Short-term solutions; these are transient and aim to alleviate the suffering of this class. They include reducing unemployment, building affordable housing, providing loans, and offering social support. Long-term solutions; these are more fundamental and include reforming the country's economic, social, and cultural structures. This involves reforming tax collection and spending, a more equitable distribution of wealth and income to achieve social justice, proper governance, economic planning, and meritocracy, a focus on work, promoting public ethics, avoiding extravagance, implementing social support policies, and improving public skills. These measures help mitigate the negative effects of this social class and inequalities, leading to a better society.
۲.
The present study aims to examine and analyze the Surahs al-Furqān and Fāṭir according to their order of revelation to determine how the order of revelation and the historical context affect the conceptual appropriateness of the Surahs. To this aim, a discourse analysis method with a descriptive-analytical approach was employed. After gathering information about Surahs al-Furqān and Fāṭir and understanding their historical contexts, we explored their conceptual units under the themes of: The Quran, Jihad, polytheists, disbelievers, and how these themes manifested during that time period. The results indicated that the order of revelation plays a significant role in uncovering the themes and content of Surahs al-Furqān and Fāṭir. It was discovered that, according to the order of revelation, the Quran's stance toward the polytheists of Quraysh and the Jews of Mecca in both Surahs, during the years 6 and 7 of the prophethood, was wise and pedagogical. However, in line with the social conditions of the polytheists and disbelievers in Mecca, there was an effort during a certain period, through the verses of Surah al-Furqān, to convey the guiding themes of the Quran with persuasive actions and soft language. The intensification of mockery from these groups in the subsequent revelation of Surah Fāṭir transformed the discourse of the Quran into declarative and harsh actions.
۳.
Throughout history, numerous locations have been proposed as the center of the Earth, including cities such as Çorum in Turkey, Giza in Egypt, Tulsa in Oklahoma, Shiz in Iran, Jerusalem, and Mecca in Saudi Arabia. However, with the exception of Mecca, advocates for these sites have generally failed to provide compelling evidence for their centrality, often basing their claims on cultural or religious traditions rather than empirical data. Egyptian scholar Zaqlūl al-Najjār asserts that Mecca is the true center of the Earth, supporting his view with both religious and scientific arguments. This study employs a descriptive-analytical approach to outline al-Najjār’s perspective on the centrality of the Kaaba and explores the possible manifestations of this centrality. The discussion highlights the role of religious interpretation in addressing scientific debates and substantiates the claim that the Kaaba in Mecca can be regarded as the center of the Earth. Key arguments include the global call to Islam originating from Mecca, Qur’ānic verses that reference the expansion of the Earth from Mecca-such as concepts like " Ṭaḥwul al-ʿArḍ ," " Dahwul al-ʿArḍ ," and " Mad al-ʿArḍ " and the alignment of these concepts with scientific evidence and the semantics of terms such as " al-Bayt al-‘Atīq " and " Umm al-Qura .".
۴.
In the contemporary world, where the concepts of governance and development have become increasingly global concerns, Islamic societies are also seeking to present an indigenous, efficient, and, at the same time, deeply rooted model for desirable governance based on their religious sources. The present study, by emphasizing the Holy Qur'an as the most fundamental source of guidance in Islam, aims to extract and analyze the principles and components of desirable governance in light of Divine verses. To this aim, employing a descriptive-analytical method based on an examination of authoritative exegesis sources, demonstrates that concepts such as justice, consultation, trustworthiness, accountability, rejection of despotism, establishment of equity, and the sovereignty of Divine Law are among the essential pillars of desirable governance from the Qur'anic perspective. These components, in addition to providing the backing for the religious legitimacy of the government, pave the way for popular participation, transparency in decision-making, and the realization of sustainable and ethics-centered development within the framework of the Islamic Development theory. The article also attempts to analyze this model in relation to modern governance theories, revealing its distinct and complementary capacities. The result of the research is that returning to Qur'anic foundations is not merely a path for reviving tradition, but a necessity for redefining contemporary concepts of development and governance within the context of Muslim societies.
۵.
This interdisciplinary study aims to provide a Educational analysis of the Quranic concept of " Ṭalab " (seeking/pursuit) within the framework of traditional Quranic hermeneutics, with a special emphasis on the perspective of Allamah Ṭabāṭabāʼī . The research seeks to deduce key educational competencies to address four challenges in Iran's educational system: "Rote memorization, information overload, learner passivity, and lack of skills." Using a multi-method qualitative approach that includes systematic review, conceptual decomposition, comparative analysis, logical retroductive analysis, and Frankena's practical inference, three core competencies were extracted: "The Competency of Self-Exposure/Placing Oneself in a Position of Exposure (with components of openness and the skill of listening), which fosters active learner engagement and targets the issue of passivity; the Competency of Sensitive and Methodical Seeking of the Original Meaning (emphasizing inquiry, reasoning, foresight, hermeneutical critique, vigilance, and doubt), which serves as an alternative to rote memorization and information overload; the Competency of Seeking the True Meaning (centered on truth-seeking and truth-acceptance, doubt, critical courage, being a reformer, and wise skills), which reduces the lack of skills by nurturing critical thinking and self-correction." The findings indicate that these competencies, by transforming the learning process into an active quest, enable the redesign of curricula based on hermeneutical skills. By linking Quranic hermeneutical theory to practical educational needs, this research offers a novel framework for educational transformation in Iran.
۶.
In their book, "The Other Prophet: Jesus in the Qur’an," Mouhanad Khorchide and Klaus von Stosch examine Qur’an 4:157, offering a perspective that challenges conventional Islamic interpretations of the verse. The central argument of Khorchide and Von Stosch is that the Qur’an does not explicitly reject the crucifixion of Jesus. Instead, they propose an alternative interpretation that aligns the verse with Gospel narratives. They contend that traditional Muslim exegetes have historically misconstrued this verse, presenting it as contradictory to Gospel accounts rather than acknowledging its potential consonance with them. This article systematically categorizes and then critically examines Khorchide and Von Stosch’s interpretation of Qur’an 4:157. Employing the method of Tafsīr al-Qur'ān Bi'l Qur'ān (interpreting the Qur’an by the Qur’an) alongside a comparative analysis with the New Testament, the study demonstrates how Khorchide and Von Stosch's reading of Qur’an 4:157 diverges from the verse’s explicit textual and contextual meaning.
۷.
Verse 106 of Surah al-Baqarah , known as the "Verse of Abrogation ( Naskh )," is one of the most important pieces of evidence cited by those who believe in abrogation ( Naskh ) within the Quran. They argue that this verse explicitly refers to the abrogation of Quranic verses. Aside from the internal textual analysis of the verse, dating this verse and the abrogating verses can aid in a correct understanding of it. The present study, using a descriptive-analytical method, aims to examine the date of revelation of Verse 106 of al-Baqarah and the abrogating verses, and in doing so, analyzes the historical relationship between this verse and the abrogating verses in terms of dating. The research findings indicate that the abrogating verses were revealed after Verse 106 of Surah al-Baqarah . Therefore, the meaning of abrogating Quranic verses based on this verse is rendered meaningless, as no abrogation had occurred before this verse for God to then refer to the philosophy of abrogating Quranic verses. The correct meaning of this verse, considering its dating and the context of its revelation is the abrogation of previous divine laws by the Holy Quran.
۸.
The Holy Qur’an refers to numerous signs and events pertaining to the afterlife, particularly the Day of Resurrection. One such reference occurs in verse 8 of Sura al-Muddaththir : " Fa Idhā Nuqira fī al-Nāqūr " (So when the trumpet is sounded). Since the expression " Nuqira fī al-Nāqūr " appears exclusively in this verse as a sign of the establishment of the Resurrection, exegetes have differed regarding its meaning and referent. Most commentators interpret " Nuqira " as " Nafkh " (meaning blowing or sounding) and " Nāqūr " as " Ṣūr " (meaning the trumpet or the horn). However, some have suggested that " Nāqūr " refers to the human heart, soul, body, or even the book of deeds. Certain narrative Shia exegetes, relying on Shia traditions, have interpreted this verse as alluding to the time of the advent of the Mahdī (AJ), considering " Nāqūr " to be the blessed heart or ear of the Imam. This article, employing a descriptive-analytical method and examining the relevant opinions and traditions in the exegetical works of both Sunni and Shia scholars, clarifies the meanings of "Nuqira " and " Nāqūr ." The study accepts the primary view and regards alternative interpretations as inconsistent with internal and external evidence, arguing that Shia traditions (assuming their authenticity) should be understood as interpretation ( Ta’wīl ) or exegesis ( tafsīr bil Bāṭin ), in the sense of " Jary wa Taṭbīq " (application and adaptation).
۹.
The issue of the nature of revelation and the position of the Prophet of Islam (PBUH) in the process of receiving and communicating it is one of the most important issues in the philosophy of religion and Islamic theology, which has always been a point of convergence for traditional and modern viewpoints. Abdolkarim Soroush, relying on hermeneutical principles, the psychology of religion, and religious empiricism, has proposed a theory that considers the Prophet not merely a passive recipient, but a central agent in the production of revelation. This viewpoint has significant consequences for understanding the nature of the Quran, the position of prophethood, and the concept of revelation. In contrast to this view, Allamah Ṭabāṭabāʼī , relying on transcendent philosophy, offers a theory based on which revelation is a trans-human reality, independent of the Prophet's mind, and its reception is of the type of presential knowledge and spiritual intuition. This article, using a descriptive-analytical method and a comparative approach, compares the epistemological and ontological foundations of these two viewpoints and attempts to critique Soroush's theory from the perspective of Islamic philosophy, especially the interpretive and theological views of Allamah Ṭabāṭabāʼī . In the process of analysis, the methodological differences between the two intellectual systems are first explained, and then the internal coherence of both theories is evaluated by examining Quranic, interpretive, and rational sources. The results of the research show that Soroush's view, due to its neglect of the ontological levels of revelation and its ambiguity in the relationship between human experience and divine speech, is not consistent with Quranic principles and the interpretive system of Islamic tradition. In contrast, Allamah Ṭabāṭabāʼī' s theory has greater conceptual coherence, the support of religious texts, and deeper philosophical grounding, and is able to provide an intra-religious and rational answer to the questions of religious modernity.
۱۰.
The reason for the introduction of a hadith refers to the conditions and situations in which the impeccable Imam (AS) took action to express a statement, issue a ruling, or perform an action. Recognizing this context, especially considering the audience, social atmosphere, and cultural background of the time the narration was issued, plays an important role in correctly understanding the concepts of the hadith. The present research, with a descriptive-analytical approach and focusing on Shaykh Ṣadūq's book, Maʻānī al-Akhbār, explains the position of the reason for introduction in the analysis of narrations. Also, the views of Shiʻa and Sunni commentators have been examined to determine their impact on a better understanding of the reason for introduction and the analysis of the content of the narrations. The results show that the late Ibn Bābawayh, using the method of Fiqh al-Hadith, especially relying on the reason for introduction, analyzes the narration and emphasizes avoiding the absolute or inappropriate generalization of the meaning of the narration. In addition, in understanding the reason for the introduction of the hadith, interpretive views should not be ignored, especially when the relevant narration is a point of contention between the two sects.
۱۱.
Faḍl ibn Ḥasan Ṭabrisī , an Imami scholar, and Jārallah Zamakhsharī , a Mu'tazili contemporary, are considered intellectuals in the field of Quranic exegesis and sciences. Both share similar intellectual viewpoints on the miraculous nature of the Quran's apparent meanings and words, based on various arguments, including the Quran's harmonious structure and system, and the eloquence and fluency of its verses, utilizing the concept of Taḥaddī . The verses of Taḥaddī , which are considered part of the evidence for the Quran's miraculous nature, are based on five verses, the order of their revelation being a point of contention among commentators. The gap resulting from the lack of thorough research in systematic comparisons of Shi'a and Mu'tazili schools of exegesis necessitates that, based on a descriptive-analytical method and reference to library sources, the views of Ṭabrisī and Zamakhsharī on the progression of the verses of Taḥaddī be explained by comparing and analyzing the perspectives of these two intellectual schools. Therefore, it seems that Zamakhsharī and his like-minded thinkers have disregarded historical evidence in their proposed order of the verses' revelation, relying on unusual opinions such as Ibn Nadīm 's list, the lack of explicit mention of the position of Surah al-Ṭūr , and the failure to address the key concept of "with a similar discourse ( Bi Ḥadīthin Mithlih )." In an analytical view, it can be seen that Ṭabrisī 's view on the order of the verses of Taḥaddī is more consistent with the available evidence. He has paid attention to the main goal of the verses of Taḥaddī , which is to prove the miraculous nature of the Quran and its superiority over the Arabic poetic system, and he has not burdened himself to achieve a logical and rational progression, nor has he expressed an imposed opinion. Ṭabrisī considers the reason for the difference in the subject of the verses of Taḥaddī to be the circumstances and exigencies of the time in response to the obstinacy of the claimants, and introduces the wisdom of the revelation of the verses of Taḥaddī as the claim by the deniers that the verses are not divine.
