Seraje Monir

Abstract The semantic analysis of the words of the Holy Qur’an is of significance for a better understanding of its excellent themes. Regarding the importance of this topic, the present research tried to draw a logical path to introduce and implement a practical model to understand the exact meaning of the words of the Holy Qur’an. This can lead to a better understanding of the exact meaning of the verses and also the elimination of uncertainties regarding the non-temporal nature of the Holy Qur’an. Following an analytical-descriptive method, the present research extracted, analyzed, and reviewed data from dictionaries, ḥadiths, and narrations, as well as the viewpoints of commentators, translators, and Qur’an scholars. On this basis, the function of the words’ core meaning in understanding the vocabulary of the Holy Qur’an and the tools and factors playing an effective and central role in this context were explained. Taking the approach of “what is the meaning of each of the derivatives of a matter and how is it related to the original matter?”, the results of the study indicated that there is a meaningful connection between the meaning and conceptual world of all the words derived from the same matter. Therefore, these concepts and elements can exist in all the words derived from that matter.

Abstract The Meccan sūrahs narrated the stories of the prophets (AS) to guide the polytheists. Also, these narrations provide solace for the Prophet (PBUH) and the believers. However, these narrations were not only consultative but also tangibly conveyed the meanings to the audiences by using artistic imagery. Sūrah Ash-Shu’arā contains 7 stories about the prophets. Verses before and after the stories talk about the Prophet’s (PBUH) companions. Unlike a historical book, the Qur’an narrates only sections of the story of a prophet, like Prophet Musa (AS), in Sūrah 34, through artistic expressions and imagery. The impact of aesthetic elements in the relationship between stories and the reason for the differing and partial narration of the stories of the 7 prophets (AS) is the main subject of this research

Abstract Among the verses that describe the evolution of the sky on the Day of Judgment is verse 37 of Surah Rahman. The mentioned verse, in describing the evolution of the sky, has used a conceptual metaphor in which the sky is likened to "mouths". In this metaphor, the evolution of the sky as the target domain of the metaphor is explained by "mouth" as the source domain of the metaphor. However, what role the word "warda" plays in this metaphor has been controversial among the translators of the Holy Quran; In the sense that it has led some to a single-metaphor translation, and some to a double-metaphor or compound simile. The following article has tried to evaluate the performance of the translators based on their approach regarding the metaphor in this verse by analyzing the components of the discussed metaphor with the help of common examples of metaphor in the Holy Quran. What the results of this article indicate is that metaphorical translations are rejected due to their incompatibility with the styles of metaphor in Arabic literature, especially the Holy Qur'an, and what has led the translators to such an approach is the ambiguity of meaning. In some words of this verse, such as "wardah" and "aldihahan", which caused the translators to translate the verse into Persian, besides considering the metaphorical structure of the text in the source language with the target language, and because of this, sometimes They have gone wrong.

Abstract The concept of contextual evidence (Qarīnat al-Sīyāq) is one of the most significant methodological principles in the interpretation of the Holy Qur’an and has consistently played a crucial role in identifying the intended divine meaning and resolving ambiguities in Qur’anic verses. Among contemporary exegetes, Allāmeh Muḥammad Ḥusayn Ṭabāṭabāʾī, in his interpretation of the Qur’an, employed contextual evidence more extensively than many other commentators. Hence, sīyāq became one of the fundamental pillars of his exegetical methodology in al-Mīzān fī Tafsīr al-Qur’ān. Nevertheless, there is significant disagreement concerning what Allāmeh actually intended by the term sīyāq. Many contemporary studies have attributed their understanding of contextual evidence to Allāmeh’s interpretive approach without undertaking a systematic analysis of the internal textual evidence in al-Mīzān. Therefore, the present study attempted to re-examine the concept of contextual evidence in Allāmeh Ṭabāṭabāʾī's exegetical thought process and to critically assess its prevailing scholarly interpretations. This study adopted a descriptive-analytical methodology to directly examine every occurrence of the term sīyāq throughout al-Mīzān. After exploring both the lexical and technical meanings of sīyāq, its various applications in Qur’anic exegesis, Arabic literary studies, and principles of Islamic jurisprudence (’uṣūl al-fiqh) were analyzed. Subsequently, all instances in which the term appears in al-Mīzān were systematically examined. The findings demonstrated that, contrary to the common assumption and interpretation, Allāmeh did not restrict sīyāq to the textual connection between preceding and succeeding verses. Rather, in many cases, he employed the concept to refer to the thematic, semantic, and overall conceptual content of the verses. Moreover, Allāmeh frequently interpreted individual verses solely based on their content, rather than referring to the preceding or succeeding verses, and repeatedly employed expressions such as ẓāhir al-sīyāq, which means “the apparent implication of the context”. The study further demonstrated that subscribing to this understanding resolves many of the objections concerning the apparent inconsistency between Allāmeh’s extensive reliance on contextual evidence and his belief that the arrangement of certain Qur’anic verses was based on independent reasoning (ijtihād). Thus, if sīyāq primarily refers to the verses’ thematic content rather than their sequential arrangement, its interpretive function is not entirely dependent on the present order of the Qur’anic text

Abstract The correct understanding of Qur’anic vocabulary plays a fundamental role in attaining the divine intent, as a misinterpretation of a word can lead to erroneous interpretive principles. In recent years, a method known as “Tadabbur in the Qur’an” has attracted attention. This method is based on understanding the internal connections of verses and sūrahs and derives its name from the term “Tadabbur”. Using a descriptive-analytical approach and drawing on sources in Arabic semantics, the present research analyzed the term “Tadabbur”’s original meaning and demonstrated that relying on the lexical meaning of this word to designate a specific interpretive method lacks sufficient scientific justification. Although this method can be considered a branch of interpretation, the application of the term “Tadabbur” to it is semantically and linguistically questionable. Based on the results of this study, it can be concluded that this method of understanding Qur’anic verses has no direct connection with the root meaning and morphological structure of the term “Tadabbur”, and designating it as such is open to scholarly criticism.

Abstract . Irony is one of the main rhetorical devices of language and is more eloquent and literary than a direct statement. It is a device through which the speaker uses a related meaning instead of the intended meaning to direct the audience’s attention to implicit information, rather than what is explicitly mentioned. There are various reasons for using irony, such as maintaining politeness, enhancing the aesthetic quality of speech, and providing elaboration. The Qur’an has employed all stylistic elements and literary devices to enhance the aesthetic quality of the text, and irony is one such device. Irony is used in the Qur’an for different purposes. Moreover, one of the best ways of understanding irony is to refer to the Qur’an’s translation. However, given its significance, its translation requires the translator’s familiarity with the literature, rhetorical sciences, and the history of the source language’s literature. The present research reviewed how some instances of irony in the Qur’an have been translated into Persian by Elāhī Qumsheī, Masūd Ansārī, Fūlādvand, Makārim Shīrāzī, Khoramshāī, Rezāī, Meshkīnī, Garmārūdī, and Ṣaffārzādeh. The evaluation of these translations showed that the Ṣaffārzādeh, Makārim Shīrāzī, Ayatī, and Garmārūdī translations are in contradiction with the purpose for which the irony was used. On the other hand, Arfaʻ and Bahrāmpūr offered literal translations. Finally, Meshkīnī and Ṣaffārzādeh presented exegetic translations of the Qur’an

Abstract The Qur'anic phrase "He who created death and life" in Surah Al-Mulk (67:2) has provoked extensive theological and ontological challenges among Muslim commentators due to the direct attribution of the act of "creation" to "death." Utilizing a descriptive-analytical methodology alongside a theological discourse analysis approach, this research interrogates various exegetical perspectives. The findings demonstrate that fourteen distinct conceptual paradigms can be systematically categorized and analyzed within four macro-frameworks: "predeterministic, formative, existential, and teleological." Results indicate that although commentators were significantly influenced by their specific theological and philosophical foundations in defining the essence of death's creation—as either a privative or an existential entity—the synthesis of these views elevates death from a mere passive event to an active, purposeful, and created phenomenon. Furthermore, the precedence of death over life in the verse is interpreted not as a simple chronological sequence, but as a sophisticated semantic engineering centered on divine trial and pedagogical awakening. Ultimately, this study reveals that within the Qur'anic horizon, life and death function as metaphysical instruments for reimagining the essence of moral responsibility and the profound meaning of human existence.

Abstract The Qur’anic phrase “He who created death and life” in Sūrah Al-Mulk (67:2), by directly attributing the act of “creation” to “death”, has provoked extensive theological and ontological disputation among Muslim commentators. Through a descriptive-analytical approach and a theological discourse analysis, the present research investigated various exegetical perspectives. The findings demonstrated that 14 concepts can be systematically categorized and analyzed within four macro-discourses of predeterministic, creational, existential, and teleological. Based on the results, it can be claimed that commentators were significantly influenced by their specific theological and philosophical foundations in determining whether death’s creation is a privative or an existential matter, and whether it takes precedence over life. However, they generally elevated death from a mere passive event to an active, purposeful, and created phenomenon. Furthermore, the precedence of death over life in this verse is not merely a chronological ordering; rather, it is a sophisticated semantic arrangement highlighting the ideas of divine trial and pedagogical awakening. Ultimately, this study revealed that within the Qur’anic horizon, life and death function as metaphysical instruments for rethinking the essence of moral responsibility and the profound meaning of human existence.

Abstract Among the prominent mystical commentaries written in Arabic by an eminent Sufi of the sixth century, 'Ara'is al-Bayan fi Haqayeq al-Quran by Ruzbihan Baqli stands out as a significant work falling within the category of faydi-ishari (effusive-allusive) interpretations. Although Ruzbihan was influenced by luminaries like Qushayri in this exegesis, his unique interpretive approach—shaped by his aesthetic-centric philosophy—is also evident. The "Verse of Light" (Ayat al-Nur) is one of the most symbolic and, at the same time, most debated verses in the Holy Quran among commentators and mystics. In his interpretation of this blessed verse, Ruzbihan engages in a precise and extensive discussion, employing mystical intuition and a unique classification system to delve into its hermeneutical layers. Ruzbihan's approach is based on two perspectives: literalism and analogy (tashbih). Within the latter, we also observe his sub-approaches, including the Divine Attributes, the Macrocosm (Alam al-Akbar), and the Microcosm (Alam al-Asghar). At the conclusion of his interpretation of the verse, Ruzbihan, in line with the tradition of ma'thur (transmitted) and narrative exegesis, also cites the sayings of earlier mystics. The author of this research has analyzed and discussed the research problem using a qualitative content analysis method, focusing on the principles of mystical interpretation.

Abstract One of the important and debated issues in Qur’anic exegesis is the interpretation of “wa-lā taqtulū anfusakum” in Qur’an 4:29. Throughout the exegetical tradition, this expression has received diverse readings ranging from juristic applications to ethical and social interpretations. The present study examines the historical development of Sunni and Shi‘i exegetical views on this phrase. The research adopts a library-based method combined with qualitative content analysis. Within this framework, exegetical opinions were classified into seven major approaches and analyzed chronologically. The findings indicate that the meaning of the verse evolved over time: early commentators understood it primarily as a prohibition against killing others; in the middle periods, the dominant interpretation shifted to the prohibition of suicide and of casting oneself into destruction; and in later commentaries, the scope expanded further to include moral, social, and economic forms of self-destruction, as well as the violation of human dignity and worth. While Sunni exegetes, relying on reports from the Companions and emphasizing communal unity, tended to stress the legal dimension of the verse, Shi‘i exegetes, drawing on traditions of the Ahl al-Bayt (a), explored broader interpretive dimensions. Overall, the study concludes that these diverse interpretations are complementary and collectively present a comprehensive understanding of the verse’s prohibition of all forms of harm to human life, dignity, and well-being.

Abstract The first detailed scientific studies of the West about Hadith began in the middle of the 19th century in line with historical studies about the Prophet (PBUH). In the meantime, Islamic tradition and hadith is one of the issues that has been highly doubted by orientalists. Therefore, criticizing and reviewing the works of Orientalists should be the priority of our research centers. Of course, in the Islamic world, activities have been carried out to answer those doubts, but it was certainly not enough, and Shiite Islam in particular has the right to make more valuable moves to answer the doubts of orientalists. On the other hand, it should be kept in mind that the critical activities of Muslims should also be up-to-date and change according to the developments that have happened in the approaches of orientalists.
The present study was organized by using the descriptive and analytical method and with a critical approach along with the collection and analysis of information, and it dealt with the hadith studies of contemporary orientalists in the critical context. The findings of the research show that the hadith studies of orientalists are dependent on a trend that does not reflect the skeptical, historical and narrative-oriented approach and the trend that defends the authenticity and historical validity of the Islamic hadith. This new trend analyzes the hadith studies of the previous trends in oriental studies. given and to a large extent rejected and invalidated the bases and presuppositions, methodological bases as well as their results.

Abstract The subject of this research is to investigate the scope of the significance of narrational evidence in proving the principles of belief and theological doubts from the perspective of the hadith scholars , theologians , and akhbaris . The Quran and narrations emphasize the validity of rational and narrational evidence . However , there is a difference of opinion regarding its scope in the principles and branches of belief and in responding to theological doubts . There is. . The purpose of this study is to explain the specific evidence of narration in proving the principles of religious belief and theological doubts from the perspective of hadith scholars , theologians , and their sources . The present study has used the descriptive method , text analysis, and comparative analysis of three applications. The findings of the study indicate that hadith scholars tend to be narration - oriented . The theologians and theists consider the proof in the principles of belief and the answer to its doubts to be only from reason . The Akhbaris also consider only the narrations of the Prophet (peace be upon him) in the principles and branches of belief , which they consider to be extreme. However , the evidence of narrations that include A rational argument is a matter of agreement among theological currents in the principles of belie. This issue causes the expansion of the scope of argument in the principles of belief from philosophical reason to intuitive , .

Abstract The aim of this study was to design a Quranic lesson package with an emphasis on social story and validation, attempted to achieve its goals using the interpretivist paradigm, the social constructivist approach, inductive reasoning, and a qualitative research design. Semi-structured interviews were used to identify the components of the educational package. The population included Quranic teachers, educational technology, curriculum planning, and psychology specialists, from whom 17 people were selected as a sample. The sampling method was purposive. Findings showed that the educational package was designed in twelve sessions, including challenging students to enhance their learning of the Quran, challenging students to improve their social skills, arousing curiosity and linking the Quranic story to daily life, arousing curiosity and creating a sense of competence in learning the Quran, engaging students in learning the Quran by removing obstacles, engaging students in learning the Quran by strengthening their skills, familiarizing themselves with the Quran by making learning humorous, matching daily problems with Quranic stories through fantasy, enjoying the Quran, and managing Quran learning by children. Lawshe method (1975) was used to validate the educational package, and findings showed that all experts considered the existence of all sessions of the educational package "essential" in the content validity ratio index, and they also determined the content of all sessions to be "fully relevant" or "relevant but in need of revision" in the content validity index, and thus the content validity of the educational package was approved by the experts with the highest possible percentage

Abstract The topic of "non-breaking of promises" in the second part of verse 9 of Surah Āl-ʿImrān has raised significant questions: What is meant by the divine promise in this verse, and who is the speaker of the concluding statement? What is the relationship between the two parts of the verse? What is the cause of iltifāt? Furthermore, a fundamental question arises: Is there a meaningful connection between this verse and the other verses within the same chapter? How can identifying this relationship contribute to a better understanding of the ninth verse? This research, employing a descriptive-analytical method, aims to address these questions by extracting, categorizing, and evaluating the opinions of commentators. The findings of this study indicate that understanding verse 9 without considering the concluding verses of the surah will be incomplete. A point that commentators have overlooked. Verse 9 concisely alludes to the themes of the detailed supplications in verses 191 to 195, which promise the non-wastage of deeds, the covering of misdeeds, and entry into Paradise. The concluding part of verse 9 represents the speech of the Ulu al-Albab, which is confirmed by God; thus, it encompasses both the speech of the Ulu al-Albab and the speech of God. The best way to reconcile these two speeches is by applying iltifāt. The iltifāt establishes a two-way relationship between the two parts of the verse, resulting in the sharing and overlapping of the speech of the ʿabd and Rabb within a short statement.

Abstract Divine norms, as stable, universal, and immutable laws, constitute a fundamental pillar of the divine administrative system in the Holy Qur’an. They play a crucial role not only in the natural and cosmic realms but also in the individual and social lives of human beings, particularly in military contexts and the conflict between truth and falsehood. Despite the significance of these norms for understanding the logic underlying historical victories and defeats, previous studies have largely focused on the partial, isolated analysis of individual norms. Consequently, these studies have failed to map the relational network and dynamic interrelation among these norms. Such a narrow perspective, especially in strategic and defense-related contexts, can lead to incomplete understandings and ineffective decision-making. For instance, focusing solely on the norm of divine support while neglecting the norm of trial and its prerequisites may engender passive and unrealistic expectations within Islamic societies. Consequently, the present research attempted to explicate the network structure of military-related divine norms and to identify the diverse relationships among them, including longitudinal, lateral, reinforcing, complementary, and moderating. This research aimed to provide a comprehensive, process-oriented model of these norms that deepens Qur’anic epistemological understanding, provides an analytical and practical framework for crisis management, and contributes to defense strategies grounded in religious insight. The underlying assumption is that divine norms in the Qur’anic system constitute an interconnected network, in which each component occupies a specific position and performs a specific function. Also, through their dynamic interrelations, these norms collectively shape the course and outcome of the conflict between truth and falsehood.