جستجوی مقالات مرتبط با کلیدواژه « فضای نزول » در نشریات گروه « علوم قرآن و حدیث »

Studying Qur’anic verses relying on their circumstance of revelation unveils some hidden truths about them. In this article, the 5th verse of Surah al-Qisas known as the Inheritors of the Earth is studied by such an approach. As it appears from its context, this verse implies that the will of God desired to show favor upon the Bani Isrā’il who were under the oppression of the Pharaoh to make them the heirs of a land named the Promised Land in the Holy Book. The present article discuses that although the context of this verse refers to the Bani Isrā’il during the age of Prophet Moses, regarding the fact that it was revealed in the Makki period when the Muslims were oppressed by the Mushrik leaders, it is definitely considered as good tidings for the Muslims that like Bani Isrā’il, they would relieve from tyranny and oppression, reach leadership, and inherit a land. Of course, this verse involves the general principle that the divine tradition desires that the oppressed people in every era specially Ākher al-Zamān (End Time) would achieve the leadership and inheritance of the earth.

A structural view of Qur'anic surahs is one of the new methods in studying Qur'anic chapters. A way to prove the principle of this issue (not the method of its implementation) is to pay attention to the syntactic connections of the sentences within the Qur’anic surahs. Most syntactic scholars have mentioned 17 roles for sentences, of which the syntactic connection of 16 with other words and sentences is quite clear. It is only the role of the appellant (istīnāfīya) that is discussable. There are a total of three types of appellant sentences; explanatory, expressive and initial. The relation of the explanatory and expressive appellant sentences with before is clear, as it is explanation or clarification of a topic in the previous sentences. However, this is not the case with the initial appellant sentences. Of the 28,495 sentences in the Qur'an (according to the latest practical count), 428 have been claimed to be elementary appellant. The scholars of the Qur'an signing, as they did not see any connection between them and the other sentences, mentioned these cases as preliminary appellants. On the other, their main goal was not to find the connections between all sentences. Carefully examining them, it is proved that there are other roles may be considered for these sentences and the priority is with these roles. Therefore, it seems that there is no sentence in the surahs that its connection to the previous is not clear. Finally, in terms of syntactic communication, the Qur’anic surahs have very strong connections that can be claimed to have a very coherent structure.

The main purpose of this paper is to investigate the circumstance and context of revelation of the Holy Qur’an considering the text and language of the Qur’an. Problem statement includes the contrasts and challenges between the two methods of considering the circumstance and context of revelation. One method seeks to investigate the circumstance and context of revelation somewhere beyond the text of the Qur’an, and the other method considers the Qur'anic text. Here arises the question: "Is it possible to understand the circumstance and context of revelation of the Qur'an through the verses and the language used?" Assuming the answer is yes, "it is possible to understand the circumstance and context through verses or the “linguistic context”. Hence, using a descriptive and analytical method and linguistic analysis, such as "reality language "and" referential language ", the relevant verses were examined. The results of the study answered the research question and confirmed the hypothesis to a great extent. The implications of the study supported the interpretation theories of “Interpretation of the Qur'an by the Qur'an” and “Ma’soor interpretation”.

The Sublime God has exhorted the polytheists to a single exhortation in the verse 46 of Saba' chapter: "Say, "I only advise you of one [thing] - that you stand for Allah, [seeking truth] in pairs and individually, and then give thought." There is not in your companion any madness". Knowing and understanding the message of this verse and the proposed advice in it is of paramount importance about which the exegetes have expressed different opinions. Having evaluated the opinions of the exegetes on this verse and especially about the issue of advice to stand for Allah, the authors have concluded that standing for Allah in this verse does not mean standing and sitting, but it means to stop against moving and adopting a kind of behavior. Accordingly, this verse has addressed the generality of polytheists and has advised them to a single exhortation, that is to stop their inappropriate behavior by standing for God individually or in pair and distancing Meccan polytheistic community, so that they may reflect on the Prophet's personality to understand his mission's truth.

The Holy Qur’an has brought up the Imamate of Prophet Abraham (A.S.) in verse 123 of Sūrat al-Baqara; so, due to the importance of this issue, its proportion to Sūrat al-Baqara is examined here. While dating Sūrat al-Baqara, the present article, with the use of the intra-textual propositions including context, purpose of the verses and topics, subjects similar to previous sūra, and the extra-textual propositions including sīra reports, the traditions about the order of Revelation, and occasion of Revelation, has found out its time of Revelation in the beginning of the Prophet’s (S.A.W.) arrival in Medina (prior to the Battle of Badr), which was the period of the establishment of the Islamic rule and people’s welcoming Islam. Further on, by studying the Imamate of prophet Abraham (A.S.) and explaining its proportion to the historical circumstances and exigencies of the time of Revelation of Sūrat al-Baqara, it has finally concluded that these verses have been directed toward laying the foundation of Islam by prophet Abraham (A.S.), which would result in the eternalization of Islam as a religion.

The Holy Quran was descended from Almighty Allah to the Holy Prophet (AS) about the last 14 centuries and there has been a time interval between descent of the Quran and its existing readers and commentators. This Question is posed whether this time interval between descent of the Quran and commentator will effect on verses understanding and their commentary or not? As one of commentary principles, this question has been discussed in this paper. Research method is descriptive-analytic based on library resources. There are three viewpoints in this field as follows; 1) Lack of effect of time interval between descent of the Quran and commentator on the commentary, 2) Whole effect of time interval in avoiding of understanding, and 3) partial effect of time interval on the commentary. The selected viewpoint is the third one. It means that although time interval effects on the commentary and commentator will encounter with a serious problem in understanding the verses, it doesn‟t avoid Quran understanding and its commentary. However, with respect to internal indications of the verses and also external indications such as the setting of descent will lead to an obvious understanding of the verses. This viewpoint can be proved by three hypotheses; a) partial avoidance of time interval in commentary, b) the necessity of aware of the setting of descent in the Quran commentary, and c) possibility of reforming the setting of descent by virtue of the reasons of descent and valid historical quotations.

From the viewpoints of the Muslims, the Prophet of Islam is Infallible and this view is rooted in the Qur’ānic teachings. Despite this, there are verses in this Revealed Scripture that apparently cast doubts on this view. One of these verses is the noble verse 43 of Sūrat al-Tawba. There are different viewpoints among the interpreters concerning the Exalted Allah’s forgiveness of the Prophet (S.A.W.), of which a total sum of five viewpoints are presented and examined in the present article. Then, by providing a socio-literary analysis of the noble verse based on the Revelation ambience, and while rejecting all five viewpoints, it is proved that Allah’s reprimand and forgiveness in this noble verse has by no means been related to the Apostle of Allah (S.A.W.) and at the same time it has not been concerned to the hypocrites, either; rather, it has been directed at a group of weak-in-the-faith Muslims who had made the Prophet’s permission to the hypocrites of Madīna for not participating in the battle of Tabūk a pretext for their own permissibility for shunning the battle. Also, it is proved that the Apostle of Allah’s (S.A.W.) permission to the hypocrites of Madīna to shun the battle has been a quite advisable measure and out of expediency and had been approved by the Almighty Allah. This impression of the noble verse completely conforms to the ḥadīth related from Imam al-Riḍā (A.S.), who viewed the verse in question in terms of “addressing someone while the real intention is to get across to a third person”, of course with a different analysis of this tradition.

Twelve traditions have been related in narrational and exegetical sources as the Revelation occasion of the Sūrat al-Taḥrīm. Because of their variety and internal and external contradiction, these traditions are the most challenging traditions of Revelation occasion. In order to recognize the traditions of Revelation occasion and to verify them, three steps have to be taken, which include: valuing the traditions of Revelation occasion, evaluation of the content of the traditions, and evaluation of their chain of transmission (sanad). By a systematic study of all the traditions of Revelation occasion, we find out that none of these traditions are the real Revelation occasion of the sūra; rather they all indicate the Revelation ambience of Sūrat al-Taḥrīm in the eighth year after the Hijra, denoting the formation of a mysterious course of event among the Muslims, who were trying to weaken the Prophet’s social status. This course of event was unfortunately spread to the household of the Prophet, as well. It was in in this condition that Sūrat al-Taḥrīm was revealed, warning the Prophet’s wives to give up being disloyal to him and their complicity with the plotters.

When undertaking interpretation, the exegete is not free from pre-understandings, but enjoying certain understanding and knowledge. The present article deals with the ways of the influence of preunderstandings of the exegete on Quranic interpretation. Considering the nature of the function of interpreter and studying Quranic commentaries, the article surveys the plausible modes of the influence of preunderstandings on interpretation. preunderstandings of the exegete may be categorized in various ways some of the are self-evident while some others being speculative. The latter itself is categorized into instrumental, basic, and content preunderstandings.On the other hand, some preunderstandings are consistent with the literal sense of the verses, others being inconsistent. The most significant plausible ways of the influence of preunderstandings on the interpreter are as follows: Playing the role of instrument for interpretation, making the foundations and rules of interpretation available, playing the role of clues for understanding the verses, indicating the context of revelation and that of speech, creating issues, poadening the horizons of the interpreter, and their confirmatory as well as explanatory role towards revealing the contents of the verses.