The Concept Analysis of the Terms Shi‘r and Shā‘ir in the Noble Qur’ān
Sayyid Maḥmūd
Ṭayyib Ḥusaynī
Associate Professor, Department of Qur’ānic Studies, Research Institute of Hawzeh and University, Qom, Iran
author
Ḥāmid
Sharīfīnasab
PhD Student of the Qur’ān and Ḥadīth Sciences, Faculty of Islamic Theology, University of Tehran, Tehran, Iran
author
text
article
2020
eng
Attributing the accusation of being “shi‘r” (poetry) to the noble Qur’ān and the accusation of being a “shā‘ir” to the noble Prophet (s) were among the accusations made by the polytheists in order to reject the divinity of the Qur’ān and consequently to deny the prophetic mission of the Prophet (s). Although there have been suggested different viewpoints with regard to the intention of the polytheists with the words “shi‘r” and “shā‘ir” and the two viewpoints that favor analyzing “shi‘r” from the “structural” and “imaginative content” dimensions have more adherents among the exegetes, the examination of the culture and beliefs of the people of the revelation era and the analysis of the term “shi‘r” reveals that this accusation was issued by the polytheists due to their belief in “the inspiration of the poet by the jinni world” so as to introduce the Qur’ān as an inspiration of the jinni and to deny the prophetic mission of the noble Prophet (s). In addition to clarifying the origin and purpose of the polytheists’ attribution of this accusation, this study will make clearer the response given by the noble Qur’ān to this accusation.
Journal of Contemporary Islamic Studies
University of Tehran
2783-4808
2
v.
2
no.
2020
211
230
https://jcis.ut.ac.ir/article_76644_441b035225139c5734f2b7276bf2ba32.pdf
A Comparative Study of the Meaning of “Halū‘” from the Viewpoints of Martyr Muṭahharī and Ayatullāh Jawādī Āmulī
Muḥammad
Sharīfī
Associate Professor, Department of the Qur’ān and Ḥadīth Sciences, Faculty of Islamic Theology, University of Mazandaran, Babolsar, Iran
author
Ruqayya
Barāriyān Marzūnī
Phd Student of the Qur’ān and Ḥadīth Sciences, Faculty of Islamic Theology, University of Mazandaran, Babolsar, Iran
author
text
article
2020
eng
The human is a creature whose being is filled with instinctive and innate qualities. One of these qualities is the “Halū‘iyyat” which is noted in the Qur’ān 70:19 and discusses the sensitivity of the human to the good and the evil. There is a disagreement among the exegetes with regard to the interpretation of this verse. This article has adopted a descriptive-analytical method to examine the opinions of two contemporary exegetes, i.e. martyr Murtaḍā Muṭahharī and Ayatullāh Jawādī Āmulī in this regard. The results reveal that although the stances of both exegetes is in line with the viewpoint of those exegetes who consider the verse as a description of the human nature, Martyr Muṭahharī takes the human nature based on “Halū‘iyyat” per se as his perfection, while Ayatullāh Jawādī Āmulī believes that the perfection recognized by Islam and its jurisprudence is in the vicinity to God and the manifestation of the most sacred Divine Essence in the human. Nonetheless, the opinions of these two exegetes are not conflicting, because martyr Muṭahharī’s intention of this type of perfection is the primordial and organic perfection, while Āyatullāh Jawādī Āmulī refers to the true perfection.
Journal of Contemporary Islamic Studies
University of Tehran
2783-4808
2
v.
2
no.
2020
231
243
https://jcis.ut.ac.ir/article_76645_c36f70eca8d82519876f70adbd67fd62.pdf
The Use of the Word “‘Ishq” in Religious Texts
Maḥmūd
Hidāyatafzā
Phd. Of Islamic Theology and Philosophy, Faculty of Islamic Theology, Farabi Campus University of Tehran, Qom, Iran
author
Yaḥyā
Kabīr
Associate Professor, Department of Philosophy, Faculty of Islamic Theology, Farabi Campus University of Tehran, Qom, Iran
author
text
article
2020
eng
Some Muslim thinkers have had disagreements over the use of the word “‘ishq” in religious texts since many years ago. The main claim made by those who prohibit the use of this word for the sacred associations such as God, the Prophet (s), and Imāms is that the meaning of this word is appropriate only to the material and carnal issues and so, it has not been used in religious texts and its concept has even been blamed in some traditions, but the philosophers and Sufis have promoted it in the form of poem and prose among Muslims inadvertently or in order to subvert the Muḥammadan Law. On the contrary, some researchers have relied on the literal meaning of the word “‘ishq” and some traditions to consider this term a constant added-nouns similar to ḥubb and bughḍ, which are not blameworthy or praiseworthy per se and are rather praised or blamed due to their associations. Therefore, we observe in the religious texts that the term “‘ishq” has been used in both meanings and it has been actually used more in a praiseworthy manner. The study at hand aims at strengthening the latter viewpoint. To this end, this article is divided into four parts: expressing the root and literal meaning of the word “‘ishq”, narrating and explaining the traditions that approve the use of “‘ishq” about the religious associations, narrating the traditions that blame “‘ishq” and analyzing the incorrect understandings made about suchlike traditions, and investigating and providing the final analysis about the various viewpoints to the associations of the word “‘ishq”.
Journal of Contemporary Islamic Studies
University of Tehran
2783-4808
2
v.
2
no.
2020
245
265
https://jcis.ut.ac.ir/article_76646_1d0671971395badc0c4d2ab2ce7e66a7.pdf
The Fallibility or Infallibility of the Propositions of the Qur’ān and the Testaments
Mīnā
Shamkhī
Assistant Professor, Department of the Qur’ān and Ḥadīth Sciences, Faculty of Islamic Theology, Shahid Chamran University of Ahvaz, Ahvaz, Iran
author
text
article
2020
eng
One of the most important foundations of knowing and interpreting the Qur’ān, the Torah, and the Gospel is the belief in the infallibility and impeccability of the words and propositions of these divine scriptures. If the verses and statements of the noble Qur’ān and the Testaments during the revelation era and the ensuing times have been afflicted with distortion and contradiction, then they cannot be trusted. One of the dimensions of the originality and authoritativeness of the divine scriptures is their freedom from any kind of mistake, disharmony, and disagreement. When a person tries to understand the verses based on such a viewpoint, he will expect nothing but harmony from the verses and will try to figure out this harmony and convergence. In this article, various existing viewpoints in this regard are presented and examined, and it is concluded that the infallibility of the divine scriptures is the stance taken by the majority of Muslims and the Judaist tradition, while there are disagreements among Christians. The main reason is the viewpoints of Muslims, Jews, and Christians toward revelation.
Journal of Contemporary Islamic Studies
University of Tehran
2783-4808
2
v.
2
no.
2020
267
284
https://jcis.ut.ac.ir/article_76647_68428ac7a3f7799fbf8b0db0292984fe.pdf
The Expressive Revelation and the Quiddity of the Sensory Articulation of the Qur’ān (in the Light of Nahj al-Balāgha Teachings)
Ḥāmid
Pūrrustamī
Associate Professor, Department of Shī‘a Studies, Faculty of Theology, College of Farabi, the University of Tehran, Qom, Iran
author
text
article
2020
eng
The way the holy Qur’ān speaks to the human has always posed a question to him – especially the contemporary human. The author of this article believes that the manifestation of this style should be sought via a phenomenon called “the articulateness of the Qur’ān.” According to the linguistic and narrative indications, the “message and intention delivery and presentation” is the essential meaning that lies in the word “articulation,” and this message and intention might be realized through sensory mechanisms such as utterances and sounds (sensory articulation) or intellectual mechanisms (intellectual articulation). The premise of this article is that the expressive revelation is one type of the qur’ānic revelation articulation that ultimately leads to the confirmation of the origination of the exegesis of the Qur’ān from the qur’ānic revelation.
Journal of Contemporary Islamic Studies
University of Tehran
2783-4808
2
v.
2
no.
2020
285
298
https://jcis.ut.ac.ir/article_79374_957887910ff116af2dae784f47dec3b1.pdf
Teaching the Qur’ān and Receiving Wage from the Viewpoint of the Qur’ān
Murtaḍā
Raḥīmī
Associate Professor, Department of Jurisprudence and Quran Sciences, Faculty of Islamic Theology, Shiraz University, Shiraz, Iran
author
Muḥammad
Bunyānī
Associate Professor, Departmen4mt of Islamic Theology and Philosophy, Faculty of Islamic Theology, Shiraz University, Shiraz, Iran
author
text
article
2020
eng
According the qur’ānic verses, God is the first teacher of the Qur’ān. The Prophet (s) used different methods to teach the Qur’ān and recommended others to teach it, especially to one’s children. The question of the permissibility or impermissibility of receiving wage for the teaching of the Qur’ān has brought about some disagreements among Muslim scholars, where each group has relied on some qur’ānic verses to prove its stance. In this article, the verses for the prohibition of receiving wage and the verses for the permissibility of receiving wage are presented and the interpretations of both these two groups of verses are examined and evaluated. At the end, a summary of the verses and the conclusions of the study are provided. Some jurisprudential denominations point out that the present-day Muslims do not have the vigorous faith of the Muslims of the early centuries and so, the impermissibility of receiving wage for the teaching of the Qur’ān and religious issues will lead to the abandonment of the Islamic rules. This way, they assert that receiving wage is permissible for the teaching of the Qur’ān. The adoption of this viewpoint has led to the prevalence of the Qur’ān and its teaching in the Muslim community.
Journal of Contemporary Islamic Studies
University of Tehran
2783-4808
2
v.
2
no.
2020
299
318
https://jcis.ut.ac.ir/article_76649_15b98c14edba55d17e88821ab8d72ff2.pdf
An Investigation of the Narrations on the Moods of the Prophet (s) during the Revelation of the Qur’ānic Verses
Rasūl
Muḥammad Ja‘farī
Assistant Professor, Department of the Qur’ān and Ḥadīth Sciences, Faculty of Humanities, Shahed University, Tehran. Iran
author
Murtaḍā
Awḥadī
PhD Student of the Qur’ān and Ḥadīth Sciences, Faculty of Islamic Theology, University of Mazandaran, Babolsar, Iran
author
text
article
2020
eng
One of the main issues in the Islamic knowledge is the divine revelation made to the Prophet (s). Of particular interest in this regard is the revelation of the Qur’ān to the Prophet (s) and its manner. This is one of the disputed discussions among the exegetes and the scholars of the qur’ānic sciences. The source of this discussion is comprised of numerous narrations that are found in the narration collections and the Qur’ān commentaries. These narrations can be divided into six groups, namely the Prophet’s (s) panic during the revelation of the Qur’ān, the revelation of the Qur’ān to the Prophet (s) when he was asleep, the Prophet’s (s) sweating during the revelation of the Qur’ān, the revelation of the Qur’ān when the Prophet (s) was riding a steed, the sound of a bell during the revelation of the Qur’ān, and the Prophet’s (s) fading when he received the revelation. These narrations are mostly weak based on the Rijāl (evaluation of the transmitters of Islamic traditions) and Dirāya (analysis of Scripture) standards. In addition to the weakness of the chains of transmission, the content of the first group of narrations is against the rational reasons. However, the content of the narrations of the other five groups seems to be sound and face no rational or narrative constraints.
Journal of Contemporary Islamic Studies
University of Tehran
2783-4808
2
v.
2
no.
2020
319
337
https://jcis.ut.ac.ir/article_76651_a0c54e4cba89092ae316b9df203f9cd4.pdf
A Psychological Examination of Anger Control in Imām Riḍā‘s Traditions
Alīriḍā
Muḥammadriḍā’ī
Associate Professor, Department of Arabic Language and Literature, Faculty of Islamic Theology, Farabi Campus University of Tehran, Qom, Iran
author
Sa‘īda
Walīnawāz Jahzdānī
Master’s holder in Arabic Language and Literature, Faculty of Islamic Theology, Farabi Campus University of Tehran, Qom, Iran
author
text
article
2020
eng
In line with the advancement of science and technology and the achievement of facilities that bring about welfare, the studies done in psychology have also have furthered the boundaries of knowledge in this domain. Psychologists emphasize that for a better life, people should be taught “the life skills.” This international skill has its roots in Islam, with the only difference being in the new wording used in psychology. One of these skills is emotion (anger) control. Due to the universality of anger and the public inability to control it, the article explains this issue from three viewpoints, namely Imām Riḍā‘s traditions, ethics, and psychology and finds out that anger control is rooted in the words of our Imāms. After discussing the nature of anger and its physical-behavioral signs as well as its advantages and disadvantages, the article gives in practical solutions for anger control from the foregoing three viewpoints. Finally, it concludes that the eighth Imām of the Shī‘a, who paid attention to knowing and controlling anger centuries before psychologists, is not only superior to them due to his pioneering position in this regard, but also gives in an important solution, that is, connection to spiritual and metaphysical forces. This way, he surpasses others in this regard.
Journal of Contemporary Islamic Studies
University of Tehran
2783-4808
2
v.
2
no.
2020
339
357
https://jcis.ut.ac.ir/article_76653_f89d78a8251de3c07514e738831767ee.pdf
The Meaning of Sabab as the Reason for the Victoriousness of Dhul-Qarnayn
Sayyid Sa‘īd
Mīrī
Assistant Professor, Department of Islamic Knowledge, Behbahan Khatam Alanbia University of Technology, Bihbahan, Iran
author
Riḍā
Sa‘ādatniya
Assistant Professor, Department of Qur’an Sciences, Isfahan Faculty of Qur’anic Sciences, University of Quranic Sciences and Education, Isfahan, Iran
author
Alīriḍā
Fakhkhārī
Assistant Professor, Department of Qur’an and Hadith Sciences, Faculty of Islamic Theology, Allameh Tabataba'i University, Tehran, Iran
author
text
article
2020
eng
In the light of the fact that the Qur’ān is connected to the divine knowledge, this article examines the exegetic opinions and the definitive religious realities, and compares and analyzes them in order to decode the mysterious references made by the Qur’ān to the unmatched victoriousness of Dhul-Qarnayn in designing and founding the infrastructure of a magnificent civilization with a highly developed management and technology. The unique management of Dhul-Qarnayn in his crossing over the globe, opposition to oppression, promotion of justice, technological skill in the construction of a dam, domination over enemies, the creation of an enduring security for the citizens, and finally, the processing of a monotheistic cultural system are the goals that are mentioned in the Qur’ān 18:84-98. All these goals are fulfilled outstandingly due to Dhul-Qarnayn’s adherence to a reality called “sabab.” From the viewpoint of the majority of exegetes, the paramount instance of sabab is “knowledge or its instances or results,” based on which this mysterious character could achieve all those successes. Accordingly, this article specifically inspects the story of Dhul-Qarnayn and some other prophets of God who – based on the qur’ānic verses – relied on knowledge to significantly contribute to the excellence of the magnificent civilizations of their own eras. Then, it is concluded that to revive the glory of the civilization of the early centuries of Islam and to achieve a civilization appropriate to the advanced culture of Islam, Muslims have no way other than embarking upon various types of science and producing knowledge. In the light of the foregoing points and the verses and narrations that depict Imām Mahdī‘s government and civilization, we might claim that the multifaceted character of Dhul-Qarnayn is an illustration of the complete, comprehensive, and impeccable character of Imām Mahdī (may God hasten his reappearance) in the End of Days.
Journal of Contemporary Islamic Studies
University of Tehran
2783-4808
2
v.
2
no.
2020
359
373
https://jcis.ut.ac.ir/article_76654_0d87839cbd24691886d5848341c2df6d.pdf
The Decree on Bedizenment in the Qur’ān and Islamic Narrations
Abdullāh
Muwaḥḥidī Muḥib
Associate Professor, Department of Islamic Knowledge, Faculty of Literature and Foreign Languages, University of Kashan, Kashan, Iran
author
text
article
2020
eng
Women’s lack of legal veiling, as the non-feasance of a divine obligation in the Islamic society, is a criminal act for which the law has foreseen punishment. This behavior and its instances are called “tabarruj” (bedizenment) in the Islamic narrations. Notwithstanding the viewpoint of those who follow the superficial enlightenments of recent centuries and do not consider bedizenment so reprehensible, this article set out to look for the decree on this behavior in the related qur’ānic verses and Islamic narrations. The exploration of Islamic sources indicated that bedizenment is one of the clear legal prohibitions and is one of the grave sins. Based on the Islamic legal and judicial principles, the perpetrator of this sin is deprived of the right to give testimony in the courts of law. The article at hand revolves around the Qur’ān 33:33, the viewpoints of the past Qur’ān exegetes and philologists, and a novel reflection on the connection of the various parts of other verses related to it.
Journal of Contemporary Islamic Studies
University of Tehran
2783-4808
2
v.
2
no.
2020
375
386
https://jcis.ut.ac.ir/article_76655_529cda80ab8e82e956199bb75b66dc16.pdf
The Examination of the Absence of the Statement “In the Name of God, the Compassionate, the Merciful” at the Beginning of the Repentance Chapter
Farīda
Amīnī
PhD student, Department of the Qur’ān and Ḥadīth Sciences, Faculty of Theology, Alzahra University, Tehran
author
Bibī Sādāt
Raḍī Bahābādī
Associate Professor, Department of the Qur’ān and Ḥadīth Sciences, Faculty of Theology, Alzahra University, Tehran
author
text
article
2020
eng
The Repentance chapter is the only chapter of the Qur’ān that is not started with the Basmala phrase “In the Name of God, the Compassionate, the Merciful.” Different reasons have been suggested for the absence of the Basmala phrase at the beginning of this chapter. After examining every stance in this regard, the study at hand takes into account the external indications affecting the Repentance chapter – such as the atmosphere of the revelation and the conditions of the revelation – to investigate the absence of the Basmala phrase at the beginning of the Repentance chapter. The various behaviors of the Companions of the Prophet (s) at the Expedition of Tabūk (as the main event of the year 9 LH) revealed the existence of various groups of believers and hypocrites. The year 9 LH was a historical turning point in the history of the Arabian Peninsula, and the majority of new conversions to Islam were due to political, security, and economic concerns. These new converts’ approach to Islam was defined by their interests, and their behavior was mainly “the disbelief disguised under faith” (i.e. hypocrisy), a conduct the existence of which is confirmed by the Repentance chapter content, too. The mentioning of Basmala by the Glorified God at the beginning of every chapter is an invitation to use His general and specific Grace. The hypocrites have deprived themselves from the Divine Grace because they turn disbelief to an obstacle against the Divine Grace. In other words, the conduct of the hypocrites and their inward urge in a way is breaking ties with God and the Islamic nation. Therefore, God have responded to their conduct with depriving them from His Grace.
Journal of Contemporary Islamic Studies
University of Tehran
2783-4808
2
v.
2
no.
2020
387
406
https://jcis.ut.ac.ir/article_76656_48d85e1a7814f5c4117d259a7a5eb9d3.pdf
An Analysis of the Opinions of Amina Inloes about Blaming the Women in Nahj al-balāgha
Ḥasan
Riḍā’ī Haftādur
Associate Professor, Department of the Qur’ān and Ḥadīth Sciences, Faculty of Islamic Theology, Farabi Campus University of Tehran, Qom, Iran
author
Marḍiya
Rājī
Phd Student of the Qur’ān and Ḥadīth Sciences, Faculty of Islamic Theology, Farabi Campus University of Tehran, Qom, Iran
author
text
article
2020
eng
One of the challenging issues that has been frequently studied is the way Imām ‘Alī (a) addresses women in Nahj al-balāgha. Amina Inloes, the contemporary American researcher of Islam compares these statements with the qur’ānic discourse and early Shī‘a Kitāb Sulaym b. Qays. She believes that these statements are in conflict with the significations of the Qur’ān and the early books in terms of chain of transmission and content. From her viewpoint, these statements have entered the Muslim books after the Translation Movement under the influence of Greek philosophers such as Aristotle. She deems that as the general content of Nahj al-balāgha contradicts those cases, it can be concluded that those concepts are the cultural-religious reflections of Sayyid Raḍī’s era that have been attributed to Imām ‘Alī (a) after his demise. Although this is an interesting opinion, it suffers from some shortcomings such as limiting its sources to Kitāb Sulaym b. Qays, ignoring other historical and biographical books, and ignoring to explain the process of the entrance of these statements to Shī‘a texts and the way they turned into the dominant paradigm.
Journal of Contemporary Islamic Studies
University of Tehran
2783-4808
2
v.
2
no.
2020
407
423
https://jcis.ut.ac.ir/article_76657_ed90498910fa3fded95a40e4221a5ffc.pdf