جستجوی مقالات مرتبط با کلیدواژه "occasions of revelation" در نشریات گروه "علوم قرآن و حدیث"

The peresent study aims to address the issue of how occasions of revelation (asbāb al-nuzūl) affect the understanding of the Qur’an. It also provides a basis for evaluating the impact of cultural studies on Qur’anic comprehension in prospective research. To accomplish this objective, the narratives of occasions of revelation were collected from three well-known resources, regardless of their documental and textual credibility, and their role in understanding the relevant verses was quantitatively and qualitatively evaluated. Consequently, twelve qualitative roles were identified and each narration was quantitatively assessed with a score ranging from zero to three. Statistical analysis of the data revealed that 10% of the entire Qur’anic verses have occasions of revelation in the mentioned sources. About 10% of the studied verses (1% of the Qur'an) are completely dependent on the occasions of revelation to be understood, according to the evaluation method and assumptions of the survey. In 72% of the verses (7% of the Qur'an), the occasions of revelation have an impact on a better understanding of the verse, even though in the first encounter the verse has a customary appearance and no ambiguity. Likewise, 8% of the occasions of revelation examined have no impact on the understanding of the verse. Thus, the role of the occasions of revelation on the apparent meanings of the verses, although undeniable, does not create a significant dependency, since the impact of most of these narrations (82%) is as much as a slight improvement in the initial understanding of the verse (scores 1 and 2), so that the occasions of revelation is not the sole means of achieving a secondary understanding of the verse.

The Quran is the eternal miracle of the Prophet Muhammad and contains the plan for the guidance and salvation of mankind. Many Orientalists, including Rippin, view this divine book and eternal miracle as a literary text and examine it with such an assumption. This research aims to comparatively analyze some of the Quranic foundations of Imam Khamenei and Andrew Rippin through a descriptive-analytical approach in order to highlight the authentic Quranic foundations in comparison with the views of Orientalists. Some of Rippin’s Quranic foundations are as follows: The Quran is neither a Divine book nor an eternal miracle; the Quran does not present any exegetical method for its interpretation; the difference in readings is a justification for the Quran’s miraculousness; the occasions of revelation are merely literary devices. In contrast, Imam Khamenei regards the Quran as a guiding book that is not limited to any specific time or place; he believes in the linguistic and semantic miraculousness and inimitability of Quranic verses and the wisdom behind their arrangement; he examines the difference in readings through appropriate means such as verifying the authenticity of narrators, the context of verses, and the tradition of the Prophet Muhammad; he considers the occasions or context of revelation as appropriate devices for a better understanding of the verses. As long as Orientalists such as Rippin are not guided into the revelatory nature of the Quran, one should not expect them to have a correct understanding and a fair evaluation of the Quran and its verses.