Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 22 41 2025 06 22 A Narrative Approach to the Types of Apparent Significations in the Quran A Narrative Approach to the Types of Apparent Significations in the Quran 7 34 2022 10.30513/qd.2025.6726.2491 FA Omid Qorbankhani Corresponding author, Assistant Professor, Department of Theology, Faculty of Humanities, Bu-Ali Sina University, Hamedan, Iran. Seyed Mahmoud Tayyeb Hoseini Professor, Department of the Quranic Studies, Research Institute of Hawzeh and University, Qom, Iran. Journal Article 2025 01 23 One of the foundational topics in understanding and interpreting the Quran is identifying and differentiating the various types of significations present in the Divine speech. Clarifying the Quranic significations can serve as a criterion for evaluating and measuring interpretative readings and can prevent subjective and arbitrary exegeses. Despite the importance of this matter, the types of the Quran’s meanings have not yet been studied in a detailed and independent manner. Moreover, attributing any type of signification to the Holy Quran requires a valid proof. Therefore, this study adopts an analytical-descriptive approach to examine Qur’anic significations, relying on the narrations of the Infallibles (pbut) as the most important source for understanding the Qur’an. Given the scope of the discussion, the research is limited to apparent significations. According to the findings of the research, the apparent meanings of the Quran fall into three general categories: explicit significations (Maḍlūl-e manṭūqī), narrower implicative significations (Maḍlūl-e eltezāmī akhaṣṣ), and broader implicative significations (Maḍlūl-e eltezāmī a'amm). Under these categories, various types such as literal, metaphorical, allusive, ambiguous, implied, anticipatory, critical or censuring, inferential, assertive/confirmative, and others are classified. This study explains these categories and provides narrational examples for each. One of the foundational topics in understanding and interpreting the Quran is identifying and differentiating the various types of significations present in the Divine speech. Clarifying the Quranic significations can serve as a criterion for evaluating and measuring interpretative readings and can prevent subjective and arbitrary exegeses. Despite the importance of this matter, the types of the Quran’s meanings have not yet been studied in a detailed and independent manner. Moreover, attributing any type of signification to the Holy Quran requires a valid proof. Therefore, this study adopts an analytical-descriptive approach to examine Qur’anic significations, relying on the narrations of the Infallibles (pbut) as the most important source for understanding the Qur’an. Given the scope of the discussion, the research is limited to apparent significations. According to the findings of the research, the apparent meanings of the Quran fall into three general categories: explicit significations (Maḍlūl-e manṭūqī), narrower implicative significations (Maḍlūl-e eltezāmī akhaṣṣ), and broader implicative significations (Maḍlūl-e eltezāmī a'amm). Under these categories, various types such as literal, metaphorical, allusive, ambiguous, implied, anticipatory, critical or censuring, inferential, assertive/confirmative, and others are classified. This study explains these categories and provides narrational examples for each. https://qd.razavi.ac.ir/article_2022_1427dc3a1d246da3f615bc8321368b90.pdf

Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 22 41 2025 06 22 An Analysis of the transformation of replacement in Surah Al-Baqarah Based on Chomsky's generative-transformational theory An Analysis of the transformation of replacement in Surah Al-Baqarah Based on Chomsky's generative-transformational theory 35 66 2021 10.30513/qd.2025.6872.2519 FA Hamidreza Mashayekhi Associate Professor, Department of Arabic Language and Literature, University of Mazandaran, Babolsar, Iran Javad Mohammadzadeh Corresponding author, Assistant Professor, Department of Arabic Language and Literature, University of Mazandaran, Babolsar, Iran Journal Article 2025 03 07 Chomsky's theory of transformation is one of the methods of linguistic analysis in which the transformation process takes the form of deletion, addition, substitution, and displacement, and transforms the deep structure of the sentence into its surface structure.  This process attempts, through grammatical description, to uncover the precise meanings of ideas that lie beyond the words and sentences. the present research, with Content analysis method, has only examined the element of replacement, which is also of the infinitive type, in Surah Al-Baqarah. The purpose of this research is to facilitate the lexical and semantic understanding of the verses through deep structure and surface structure and explaining the literary and artistic functions of the substituted words. After comparing the deep structure with the surface structure of the verses, the result shows that in the surface structure form, due to the use of the infinitive instead of the denominatives, the sentences have taken on an exaggerated semantic load and become more concise, which is in line with the principle of linguistic brevity. This technique is one of the most frequent exaggerated speech methods in the Quran. Its purpose, in addition to having a greater impact on the audience, is to create sentences with possible meanings, which, from a semantic point of view, leads to semantic development and, from a lexical point of view, leads to brevity in speech. Diversifying the structure of speech is other purpose of infinitive substitution. It is worth noting that the analysis of the verses, the discovery of the deep structure, and the expression of aesthetics and secondary purposes that the current article has arrived at based on Chomsky's theory of transformation are probable and it is not permissible to attribute it to God. Chomsky's theory of transformation is one of the methods of linguistic analysis in which the transformation process takes the form of deletion, addition, substitution, and displacement, and transforms the deep structure of the sentence into its surface structure.  This process attempts, through grammatical description, to uncover the precise meanings of ideas that lie beyond the words and sentences. the present research, with Content analysis method, has only examined the element of replacement, which is also of the infinitive type, in Surah Al-Baqarah. The purpose of this research is to facilitate the lexical and semantic understanding of the verses through deep structure and surface structure and explaining the literary and artistic functions of the substituted words. After comparing the deep structure with the surface structure of the verses, the result shows that in the surface structure form, due to the use of the infinitive instead of the denominatives, the sentences have taken on an exaggerated semantic load and become more concise, which is in line with the principle of linguistic brevity. This technique is one of the most frequent exaggerated speech methods in the Quran. Its purpose, in addition to having a greater impact on the audience, is to create sentences with possible meanings, which, from a semantic point of view, leads to semantic development and, from a lexical point of view, leads to brevity in speech. Diversifying the structure of speech is other purpose of infinitive substitution. It is worth noting that the analysis of the verses, the discovery of the deep structure, and the expression of aesthetics and secondary purposes that the current article has arrived at based on Chomsky's theory of transformation are probable and it is not permissible to attribute it to God. https://qd.razavi.ac.ir/article_2021_66f3476b20f40df00fae0a93fc820ac3.pdf

Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 22 41 2025 06 22 A Critical Analysis of Human Knowledge-Based Approaches to Behavioral Disorders and Elucidation of the Quranic Perspective on the Matter A Critical Analysis of Human Knowledge-Based Approaches to Behavioral Disorders and Elucidation of the Quranic Perspective on the Matter 67 95 1971 10.30513/qd.2025.6524.2457 FA Seyed Mahmoud Marvian Hoseini Corresponding Author, Assistant Professor, Department of Quranic and Hadith Sciences, Razavi University of Islamic Sciences, Mashhad, Iran Ali Jalaeyan Akbarnia Assistant Professor, Department of Quranic and Hadith Sciences, Razavi University of Islamic Sciences; and graduate of the Seminary of Khorasan, Mashhad, Iran 6765-0230-0000-0009 Seyed Ali Sajjadizadeh Assistant Professor, Department of Jurisprudence and Principles of Islamic Law, Razavi University of Islamic Sciences, Mashhad, Iran Ali Akbar Tavallaei PhD Student, Department of Quranic and Hadith Sciences, Razavi University of Islamic Sciences, Mashhad, Iran Journal Article 2024 11 19 Behavioral disorders refer to acute deviant behaviors characterized by either depressive or aggressive actions. Such behaviors are typically disfavored by others, yet the actor derives satisfaction from them. This exploratory-analytical study seeks to establish an epistemological linkage between inductive data from human sciences and interpretive Quranic evidence. In its initial step, this inquiry explicates four general approaches under the umbrella of human knowledge-based perspectives concerning the origins of these disorders: biological, psychoanalytic, behavioral, and humanistic. After delineating and critically evaluating these views, the study explicates an Islamic Quran-based theory concerning the underlying environments and origins of these disorders. The findings indicate that while each of the four approaches partially explains the origins of behavioral disorders, none provides a comprehensive argument. From the Qur'anic perspective, the most fundamental cause of behavioral disorders is forgetfulness of God (ghaflah). The consequence of such heedlessness is neglecting the precious essence of human existence and the principal objectives of creation, leading ultimately to behavioral abnormalities. The objective of this research is to present a reasoned, comprehensive, and Quranic approach for behavioral science researchers toward identifying and explaining the factors and backgrounds of these disorders within the human functional system, thereby opening a new avenue in this field. Behavioral disorders refer to acute deviant behaviors characterized by either depressive or aggressive actions. Such behaviors are typically disfavored by others, yet the actor derives satisfaction from them. This exploratory-analytical study seeks to establish an epistemological linkage between inductive data from human sciences and interpretive Quranic evidence. In its initial step, this inquiry explicates four general approaches under the umbrella of human knowledge-based perspectives concerning the origins of these disorders: biological, psychoanalytic, behavioral, and humanistic. After delineating and critically evaluating these views, the study explicates an Islamic Quran-based theory concerning the underlying environments and origins of these disorders. The findings indicate that while each of the four approaches partially explains the origins of behavioral disorders, none provides a comprehensive argument. From the Qur'anic perspective, the most fundamental cause of behavioral disorders is forgetfulness of God (ghaflah). The consequence of such heedlessness is neglecting the precious essence of human existence and the principal objectives of creation, leading ultimately to behavioral abnormalities. The objective of this research is to present a reasoned, comprehensive, and Quranic approach for behavioral science researchers toward identifying and explaining the factors and backgrounds of these disorders within the human functional system, thereby opening a new avenue in this field. https://qd.razavi.ac.ir/article_1971_3e334a94e9b62810be0b971c3fb28483.pdf

Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 22 41 2025 06 22 Quranic Analysis of Appointed Imamate (Imāmah) from the Perspective of the Two Sects (Shi'a and Sunni) with Emphasis on Verses 2:124, 3:34, and 28:68 Quranic Analysis of Appointed Imamate (Imāmah) from the Perspective of the Two Sects (Shi'a and Sunni) with Emphasis on Verses 2:124, 3:34, and 28:68 97 122 2016 10.30513/qd.2025.6596.2476 FA Sara Mohammadzadeh Corresponding Author, PhD Student in Philosophy and Islamic Theology, Faculty of Theology, University of Tabriz, Tabriz, Iran Naser Forouhi Associate Professor, Department of Philosophy and Islamic Theology, Faculty of Theology, University of Tabriz, Tabriz, Iran Abbas Abbaszadeh Associate Professor, Department of Philosophy and Islamic Theology, Faculty of Theology, University of Tabriz, Tabriz, Iran 0000-0001-9802-581x Journal Article 2024 12 17 The issue of Imamate (imāmah) is one of the fundamental discussions in Islamic theology and has consistently been the primary reason for the divergence of beliefs between two major Islamic schools. Examining the Quranic evidence in elucidating the status of the Imamate as a pivotal factor in the continuity of Islamic teachings and guidance can be highly effective. This research, employing a descriptive-analytical method and based on library resources, comparatively investigates the Quranic proofs of appointed Imamate according to verses 2:124 (Surah al-Baqarah), 3:34 (of Āl-'Imrān), and 28:68 (Surah al-Qaṣaṣ), and compares the viewpoints of the two sects. The findings indicate that, from the Shia (Imami) perspective, these three verses complement each other in affirming appointed Imamate, asserting that the appointment of Imams, like that of prophets, is based on God’s absolute authority, and its connection with the progeny (dhurriyyah) of the Infallibles necessitates the existence of an infallible Imam to preserve religious teachings and guide the Muslim community. In contrast to the Sunni view, which considers Imamate as a selectable and unconnected matter to the concept of finality of prophethood (khātamiyyah), this study, based on the aforementioned verses, presents the appointment of Imamate as a manifestation of finality and a mechanism for the continuation of prophetic mission. A thorough analysis of the concepts of "ja'l" (divine establishment), "dhurriyyah" (progeny), and "ikhtiyār" (divine will) in these verses and their semantic interplay reveals that Imamate is not a matter of human choice but, like prophecy, is an appointment by God. These findings align with Imami theological arguments affirming the appointed Imamate of the Infallible Imams and its role in preserving khātamiyyah, presenting a more coherent interpretation. The innovation of this research lies in presenting a novel reading of the coherence and interrelation among these three verses concerning the proof of appointed Imamate and its comparison with Sunni perspectives. The issue of Imamate (imāmah) is one of the fundamental discussions in Islamic theology and has consistently been the primary reason for the divergence of beliefs between two major Islamic schools. Examining the Quranic evidence in elucidating the status of the Imamate as a pivotal factor in the continuity of Islamic teachings and guidance can be highly effective. This research, employing a descriptive-analytical method and based on library resources, comparatively investigates the Quranic proofs of appointed Imamate according to verses 2:124 (Surah al-Baqarah), 3:34 (of Āl-'Imrān), and 28:68 (Surah al-Qaṣaṣ), and compares the viewpoints of the two sects. The findings indicate that, from the Shia (Imami) perspective, these three verses complement each other in affirming appointed Imamate, asserting that the appointment of Imams, like that of prophets, is based on God’s absolute authority, and its connection with the progeny (dhurriyyah) of the Infallibles necessitates the existence of an infallible Imam to preserve religious teachings and guide the Muslim community. In contrast to the Sunni view, which considers Imamate as a selectable and unconnected matter to the concept of finality of prophethood (khātamiyyah), this study, based on the aforementioned verses, presents the appointment of Imamate as a manifestation of finality and a mechanism for the continuation of prophetic mission. A thorough analysis of the concepts of "ja'l" (divine establishment), "dhurriyyah" (progeny), and "ikhtiyār" (divine will) in these verses and their semantic interplay reveals that Imamate is not a matter of human choice but, like prophecy, is an appointment by God. These findings align with Imami theological arguments affirming the appointed Imamate of the Infallible Imams and its role in preserving khātamiyyah, presenting a more coherent interpretation. The innovation of this research lies in presenting a novel reading of the coherence and interrelation among these three verses concerning the proof of appointed Imamate and its comparison with Sunni perspectives. https://qd.razavi.ac.ir/article_2016_575b48e771349f91be21d32e2af7cbeb.pdf

Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 22 41 2025 06 22 Philosophical Interpretation of the Discourse on the Universal Verses of the Qur’an: With Emphasis on the Views of Allameh Tabataba’i Philosophical Interpretation of the Discourse on the Universal Verses of the Qur’an: With Emphasis on the Views of Allameh Tabataba’i 123 148 1972 10.30513/qd.2025.6540.2461 FA Mohammad Shirvany Corresponding Author, Assistant Professor, Department of Islamic Studies, Faculty of Theology, Shahid Beheshti University, Tehran, Iran Mohammad-Baqer Naeiji Assistant Professor, Department of Islamic Studies, University of Rehabilitation Sciences and Social Health, Tehran, Iran Journal Article 2024 11 24 The Holy Quran presents numerous ontological claims while preserving the identity of universal and absolute expressions that possess maximal generalizability and universality. Given that the Quran’s language and approach are faith-based and its method is revelational (wahyānī), the Quran does not engage in a logical intermediate process of argumentation when presenting its claims. In other words, a mediating link between claim and conclusion is not explicitly depicted; hence intermediate proofs and syllogisms are rarely found within the Quranic text. Conversely, Quranic scholars and revelation scholars view divine revelation, illumination, and prophetic cognition as harmonious and united with reason. Allameh Tabataba’i, having mastery over both philosophical-mystical discourse and Quranic exegesis, has skillfully bridged faith-based and rationalistic discourses, achieving conformity, similarity, and convergence between them. The Quran explicates universal and stable rulings about existence in several verses, revealing the requisites of a universal ontology, close to Islamic philosophical principles such as the primacy, simplicity, and gradation of existence (asalat al-wujud, basāṭat al-wujud, tashkīk al-wujud). Allameh Tabataba’i, emphasizing sequentiality, structural coherence, and compatibility guided by the “necessary concomitant” argument (al-burhān al-innā malāzim), demonstrates the progression from the intuition of existence (badahet al-wujud), to the notion of shared existence (ishtirāk al-wujud), onward to the increase in existence (ziyādat al-wujud), then to the primacy of existence (asalat al-wujud), and subsequently to the gradation (tashkīk al-wujud), unity of existence (wahdat al-wujud), and simplicity (basāṭat) of existence along with its expanse. This article, employing a library research method and a descriptive-analytical approach, explores and comparatively interprets the universal verses of the Holy Quran alongside the philosophical and wisdom-based views of Allameh Tabataba’i. The Holy Quran presents numerous ontological claims while preserving the identity of universal and absolute expressions that possess maximal generalizability and universality. Given that the Quran’s language and approach are faith-based and its method is revelational (wahyānī), the Quran does not engage in a logical intermediate process of argumentation when presenting its claims. In other words, a mediating link between claim and conclusion is not explicitly depicted; hence intermediate proofs and syllogisms are rarely found within the Quranic text. Conversely, Quranic scholars and revelation scholars view divine revelation, illumination, and prophetic cognition as harmonious and united with reason. Allameh Tabataba’i, having mastery over both philosophical-mystical discourse and Quranic exegesis, has skillfully bridged faith-based and rationalistic discourses, achieving conformity, similarity, and convergence between them. The Quran explicates universal and stable rulings about existence in several verses, revealing the requisites of a universal ontology, close to Islamic philosophical principles such as the primacy, simplicity, and gradation of existence (asalat al-wujud, basāṭat al-wujud, tashkīk al-wujud). Allameh Tabataba’i, emphasizing sequentiality, structural coherence, and compatibility guided by the “necessary concomitant” argument (al-burhān al-innā malāzim), demonstrates the progression from the intuition of existence (badahet al-wujud), to the notion of shared existence (ishtirāk al-wujud), onward to the increase in existence (ziyādat al-wujud), then to the primacy of existence (asalat al-wujud), and subsequently to the gradation (tashkīk al-wujud), unity of existence (wahdat al-wujud), and simplicity (basāṭat) of existence along with its expanse. This article, employing a library research method and a descriptive-analytical approach, explores and comparatively interprets the universal verses of the Holy Quran alongside the philosophical and wisdom-based views of Allameh Tabataba’i. https://qd.razavi.ac.ir/article_1972_d5aeca9a5715e1cabeec60884cc45593.pdf

Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 22 41 2025 06 22 Semantic Analysis of " Fiṭrah" in the Holy Qur’an Semantic Analysis of " Fiṭrah" in the Holy Qur’an 147 169 1959 10.30513/qd.2025.6617.2479 FA Fatemeh Dastranj Corresponding Author, Associate Professor, Department of Qur’anic Sciences and Hadith, Faculty of Humanities, Arak University, Arak, Iran Journal Article 2024 12 25 Semantics is an appropriate method for clarifying the semantic network of Qur’anic vocabulary and, consequently, understanding the discourse of the Holy Qur’an. Among important Qur’anic terms is the word “fiṭrah,” whose precise meaning requires attention to its semantic field, so that through conceptual and usage features, the implicit meaning of the word can be extracted. This study, employing a descriptive-analytical approach and utilizing domain-based and patterned semantics methods, aims to describe the semantic pattern of fiṭrah in the Qur’an and examine its semantic components such as collocations, substitutions, and antonyms. The research findings show that fiṭrah has a central semantic pattern which is “a transformation that entails the negation of the previous state,” while other semantic patterns such as splitting, creation, revealing, etc., also point to this meaning. However, the usage of this term in the contexts of infiṭār and tafattur carries an anti-order meaning, representing a transformation from a state of prosperity to destruction. In terms of collocations, fiṭrah frequently co-occurs with words like deen (religion), Allah (God), and tabdīl (transformation). Additionally, collocates of the root f-ṭ-r are also noteworthy. Regarding substitution, roots such as bid'a (innovation), khalq (creation), and rabb (Lord) may substitute for fiṭrah, although fiṭrah itself has no direct substitute in the Qur’an. Fiṭrah carries a specific function in the Qur’anic language which, considering its template components including the bearers of fiṭrah, the source of fiṭrah, frequency of use of the term, states of fiṭrah, functions of fiṭrah, and deniers of fiṭrah allows for a comprehensive explanation of the semantic pattern of fiṭrah in the Qur’an. Semantics is an appropriate method for clarifying the semantic network of Qur’anic vocabulary and, consequently, understanding the discourse of the Holy Qur’an. Among important Qur’anic terms is the word “fiṭrah,” whose precise meaning requires attention to its semantic field, so that through conceptual and usage features, the implicit meaning of the word can be extracted. This study, employing a descriptive-analytical approach and utilizing domain-based and patterned semantics methods, aims to describe the semantic pattern of fiṭrah in the Qur’an and examine its semantic components such as collocations, substitutions, and antonyms. The research findings show that fiṭrah has a central semantic pattern which is “a transformation that entails the negation of the previous state,” while other semantic patterns such as splitting, creation, revealing, etc., also point to this meaning. However, the usage of this term in the contexts of infiṭār and tafattur carries an anti-order meaning, representing a transformation from a state of prosperity to destruction. In terms of collocations, fiṭrah frequently co-occurs with words like deen (religion), Allah (God), and tabdīl (transformation). Additionally, collocates of the root f-ṭ-r are also noteworthy. Regarding substitution, roots such as bid'a (innovation), khalq (creation), and rabb (Lord) may substitute for fiṭrah, although fiṭrah itself has no direct substitute in the Qur’an. Fiṭrah carries a specific function in the Qur’anic language which, considering its template components including the bearers of fiṭrah, the source of fiṭrah, frequency of use of the term, states of fiṭrah, functions of fiṭrah, and deniers of fiṭrah allows for a comprehensive explanation of the semantic pattern of fiṭrah in the Qur’an. https://qd.razavi.ac.ir/article_1959_0392260bfa109132e03f108118893e7b.pdf

Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 22 41 2025 06 22 Conceptual Analysis and Identification of the “Dābbat al-Arḍ: دابة الارض Based on Internal and External Evidences Conceptual Analysis and Identification of the “Dābbat al-Arḍ: دابة الارض Based on Internal and External Evidences 171 192 2009 10.30513/qd.2025.6609.2478 FA Seyed Jafar Sadeghi Corresponding Author, Assistant Professor, Department of Theology Education, Farhangian University, Tehran, Iran Journal Article 2024 12 24 The “Dābbat min al-Arḍ: دابة الارض” (Creature from the Earth) is mentioned in verse 82 of Surah (Chapter) An-Naml. Most Sunni commentators have regarded it as a supernatural animal destined to appear near the Day of Judgment, with some accepting only its animal aspect and refraining from detailing its attributes. However, in Shi'i exegeses, Imam Ali (pbuh) is often identified as the embodiment of the Dābba, and its emergence is linked to the threshold of the Resurrection or the event of Raj'at (return). Both perspectives agree that the Dābba will communicate with people, wound them, or mark them according to their faith or disbelief. This research, employing a descriptive-analytical approach and relying on internal evidences including context and thematically related verses as well as narrations and historical data, arrives at novel conclusions regarding the concept and identification of the “Dābbat al-Arḍ.” According to the findings, the concept of the Dābba corresponds to Imam Ali (pbuh), and the time of its emergence is identified as the Battle of Badr, where he played a decisive role and caused the death of many leaders of the polytheists. The “Dābbat min al-Arḍ: دابة الارض” (Creature from the Earth) is mentioned in verse 82 of Surah (Chapter) An-Naml. Most Sunni commentators have regarded it as a supernatural animal destined to appear near the Day of Judgment, with some accepting only its animal aspect and refraining from detailing its attributes. However, in Shi'i exegeses, Imam Ali (pbuh) is often identified as the embodiment of the Dābba, and its emergence is linked to the threshold of the Resurrection or the event of Raj'at (return). Both perspectives agree that the Dābba will communicate with people, wound them, or mark them according to their faith or disbelief. This research, employing a descriptive-analytical approach and relying on internal evidences including context and thematically related verses as well as narrations and historical data, arrives at novel conclusions regarding the concept and identification of the “Dābbat al-Arḍ.” According to the findings, the concept of the Dābba corresponds to Imam Ali (pbuh), and the time of its emergence is identified as the Battle of Badr, where he played a decisive role and caused the death of many leaders of the polytheists. https://qd.razavi.ac.ir/article_2009_2bd0a7ac99ac931453140f6b8a252927.pdf

Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 22 41 2025 06 22 Hūr al-'Ayn: Wives of the Men of Paradise or Companions of the Blessed? Hūr al-'Ayn: Wives of the Men of Paradise or Companions of the Blessed? 193 217 1960 10.30513/qd.2025.6739.2495 FA Mohammad Sharifi Corresponding Author, Associate Professor, Department of Quranic and Hadith Sciences, Yazd University, Yazd, Iran Mohammad Taqi Golmohammadi Shouraki Assistant Professor, Department of Islamic Studies, Yazd University, Yazd, Iran Journal Article 2025 01 26 Among Muslim laypeople, hūr al-'ayn is commonly perceived as very beautiful and youthful wives in Paradise, regarded as one of the blessings bestowed upon the righteous. Some interpret hūr al-'ayn as exclusively female beings meant for the men of Paradise, while others believe they exist in both female and male forms, enjoyed by both believing men and women. The notion that hūr al-'ayn should be restricted to one group of the blessed and denied to another is considered unlikely. This study employs a descriptive-analytical method to investigate the gender of hūr al-'ayn through the lens of relevant Quranic verses and narrations. By critically examining four prevailing views regarding their gender, it concludes that, given the lexical analysis, Quranic and hadith usage, context, and supporting evidence, the concept of gender does not apply to hūr al-'ayn. The term tazwīj (often translated as ‘marriage’ or ‘spousal relationship’) with hūr al-'ayn signifies companionship and being conjoined with them. Thus, hūr al-'ayn constitute a reward for all believers, both female and male alike. Additionally, the Quran distinguishes hūr al-'ayn from other women of Paradise who have their own unique features. A major observation highlighted is the lack of precision among commentators and translators who often conflate hūr al-'ayn with the women of Paradise by attributing descriptions meant for the latter to the former. Among Muslim laypeople, hūr al-'ayn is commonly perceived as very beautiful and youthful wives in Paradise, regarded as one of the blessings bestowed upon the righteous. Some interpret hūr al-'ayn as exclusively female beings meant for the men of Paradise, while others believe they exist in both female and male forms, enjoyed by both believing men and women. The notion that hūr al-'ayn should be restricted to one group of the blessed and denied to another is considered unlikely. This study employs a descriptive-analytical method to investigate the gender of hūr al-'ayn through the lens of relevant Quranic verses and narrations. By critically examining four prevailing views regarding their gender, it concludes that, given the lexical analysis, Quranic and hadith usage, context, and supporting evidence, the concept of gender does not apply to hūr al-'ayn. The term tazwīj (often translated as ‘marriage’ or ‘spousal relationship’) with hūr al-'ayn signifies companionship and being conjoined with them. Thus, hūr al-'ayn constitute a reward for all believers, both female and male alike. Additionally, the Quran distinguishes hūr al-'ayn from other women of Paradise who have their own unique features. A major observation highlighted is the lack of precision among commentators and translators who often conflate hūr al-'ayn with the women of Paradise by attributing descriptions meant for the latter to the former. https://qd.razavi.ac.ir/article_1960_12411f0448df8f0fb82f85bdd596ee66.pdf

Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 22 41 2025 06 22 Historical Semantics of the Word “Hanīf” and the Identification of its Semantic Transformation with Emphasis on Rejecting Spurious Values Historical Semantics of the Word “Hanīf” and the Identification of its Semantic Transformation with Emphasis on Rejecting Spurious Values 219 245 2025 10.30513/qd.2025.6566.2466 FA Bibi Zainab Hosseini Corresponding Author, Associate Professor, Department of Theology Teaching, Farhangian University, Tehran, Iran Abolfazl Alishahi Ghalehjouqi Associate Professor, Department of Theology Teaching, Farhangian University, Tehran, Iran Farzaneh Ghanbari PhD Student in Qur’an and Sciences with a Specialization in Psychology Al-Mustafa International University, Tehran, Iran Journal Article 2024 12 06 The word “hanīf” is one of the uncommon terms in the Holy Qur’an, and numerous studies have been conducted regarding its meaning. The semantic perplexity of this word lies in the fact that its original meaning is “deviant” or “impure,” while in the Qur’an it is used in the sense of “monotheist” as an attribute of Prophet Abraham (Ibrāhīm (pbuh)). Clearly, this profound semantic transformation occurred with a specific audience and purpose in mind. The identification of this semantic shift and the reason for using “hanīf” in the sense of “monotheist” constitute the main question of this research. To address this question, the method of historical semantics is employed. In some verses, the word “hanīf” is used in the context of polemical discourse between the Qur’an and the People of the Book to refute the racist and superstitious beliefs of the Israelites. Applying the knowledge of historical semantics can explain the reasons for the semantic evolution of the word “hanīf” in connection with two semantic components: “soundness” and “Abraham” (pbuh). The purpose of using “hanīf” instead of “monotheist” in the Qur’an is to challenge the racist and superstitious beliefs and spurious values of the People of the Book and to lay the foundations for a rational and monotheistic system of thought in Islamic thought. Understanding the implicational and historical meanings of “hanīf” as the most important and fundamental Qur’anic value can explain why this epithet is attributed to Prophet Abraham (pbuh) in the Qur’an, considering the textual context. The implicational meaning of “hanīf” can negate spurious values related to racism, gender, geography, and materiality, and affirm the true value of monotheism. The word “hanīf” is one of the uncommon terms in the Holy Qur’an, and numerous studies have been conducted regarding its meaning. The semantic perplexity of this word lies in the fact that its original meaning is “deviant” or “impure,” while in the Qur’an it is used in the sense of “monotheist” as an attribute of Prophet Abraham (Ibrāhīm (pbuh)). Clearly, this profound semantic transformation occurred with a specific audience and purpose in mind. The identification of this semantic shift and the reason for using “hanīf” in the sense of “monotheist” constitute the main question of this research. To address this question, the method of historical semantics is employed. In some verses, the word “hanīf” is used in the context of polemical discourse between the Qur’an and the People of the Book to refute the racist and superstitious beliefs of the Israelites. Applying the knowledge of historical semantics can explain the reasons for the semantic evolution of the word “hanīf” in connection with two semantic components: “soundness” and “Abraham” (pbuh). The purpose of using “hanīf” instead of “monotheist” in the Qur’an is to challenge the racist and superstitious beliefs and spurious values of the People of the Book and to lay the foundations for a rational and monotheistic system of thought in Islamic thought. Understanding the implicational and historical meanings of “hanīf” as the most important and fundamental Qur’anic value can explain why this epithet is attributed to Prophet Abraham (pbuh) in the Qur’an, considering the textual context. The implicational meaning of “hanīf” can negate spurious values related to racism, gender, geography, and materiality, and affirm the true value of monotheism. https://qd.razavi.ac.ir/article_2025_3463ecc0840daddaa5dc8d49e67a518d.pdf

Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 22 41 2025 06 22 Content Analysis of the Functioning of the Nafs (Self-Desires) and Satan from the Perspective of the Holy Qur’an Content Analysis of the Functioning of the Nafs (Self-Desires) and Satan from the Perspective of the Holy Qur’an 247 264 2011 10.30513/qd.2025.6908.2527 FA Mokhtar Zakeri Corresponding Author, Associate Professor, Department of Educational Sciences, Farhangian University, Tehran, Iran Journal Article 2025 03 25 One of the major concerns for the faithful in the path to salvation is confronting the nafs (self-desires) and Satan. The issue of nafs and Satan is presented and clarified in the Holy Qur’an. The author endeavors to identify and analyze the methods of operation of the nafs and Satan and the ways to counter them. This research is a qualitative study conducted using inductive content analysis with a data coding system. The findings reveal that concerning the conceptualization of the nafs, six main categories were identified the way nafs operates to misguide humans, followers of the nafs, manifestations of the nafs, common characteristics of carnal desires, consequences of following the nafs, and results of resisting the nafs. Regarding the conceptualization of Satan, four major categories were recognized: Satan’s method of misguiding humans, types of Satan’s commands, reasons for Satan’s dominance, and methods of resistance against Satan, each encompassing its own components. Comparing the ways the nafs and Satan operate shows both rely on giving deceptive worldly promises and making evil deeds appear attractive to humans. Both engage in whispering (waswasa) and instigating desires in hearts, with the difference that the root of temptation by the nafs is internal and instinctual, whereas Satan’s whispering and overall operation have an external source. Nevertheless, they complement each other and continuously attack humans from internal and external fronts. Their shared tactics include commanding evil deeds (munkar), weakening faith, targeting willpower, promoting materialism, diverting from the straight path, creating heedlessness of the Lord, and hindering humans from the right path. One of the major concerns for the faithful in the path to salvation is confronting the nafs (self-desires) and Satan. The issue of nafs and Satan is presented and clarified in the Holy Qur’an. The author endeavors to identify and analyze the methods of operation of the nafs and Satan and the ways to counter them. This research is a qualitative study conducted using inductive content analysis with a data coding system. The findings reveal that concerning the conceptualization of the nafs, six main categories were identified the way nafs operates to misguide humans, followers of the nafs, manifestations of the nafs, common characteristics of carnal desires, consequences of following the nafs, and results of resisting the nafs. Regarding the conceptualization of Satan, four major categories were recognized: Satan’s method of misguiding humans, types of Satan’s commands, reasons for Satan’s dominance, and methods of resistance against Satan, each encompassing its own components. Comparing the ways the nafs and Satan operate shows both rely on giving deceptive worldly promises and making evil deeds appear attractive to humans. Both engage in whispering (waswasa) and instigating desires in hearts, with the difference that the root of temptation by the nafs is internal and instinctual, whereas Satan’s whispering and overall operation have an external source. Nevertheless, they complement each other and continuously attack humans from internal and external fronts. Their shared tactics include commanding evil deeds (munkar), weakening faith, targeting willpower, promoting materialism, diverting from the straight path, creating heedlessness of the Lord, and hindering humans from the right path. https://qd.razavi.ac.ir/article_2011_5465f2ffb0833956c8aae7f67a731c22.pdf

Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 22 41 2025 06 22 The Viewpoints of Exegetes on the Meaning of “The Assumption of the Humble Regarding the Meeting with the Lord” The Viewpoints of Exegetes on the Meaning of “The Assumption of the Humble Regarding the Meeting with the Lord” 265 287 2023 10.30513/qd.2025.6742.2496 FA Fatemeh Zahra Amiri Corresponding Author, MA Student in Quranic Sciences and Hadith, Department of Quranic Sciences and Hadith, Faculty of Theology and Islamic Studies, Ferdowsi University of Mashhad, Mashhad, Iran Saheb Ali Akbari Associate Professor, Department of Quranic Sciences and Hadith, Faculty of Theology and Islamic Studies, Ferdowsi University of Mashhad, Mashhad, Iran Journal Article 2025 01 26 The term zann (assumption, suspicion) is one of the frequently used words in the Holy Quran and holds a significant position in both doctrinal and ethical verses. In some Quranic verses, commentators’ opinions regarding the meaning of the word zann are a matter of dispute. One of the debated verses is verse 46 of Surah Al-Baqarah, which concerns the suspicion of the humble (khāshi‘in) regarding the meeting with their Lord (liqā’ al-rabb). On this issue, commentators hold three general viewpoints. The majority interpret ẓann as certainty, some consider it as conjecture inclined to certainty, and a third group interprets ẓann in the verse based on its apparent meaning, that is, assumption. Each of these three viewpoints is accompanied by arguments from the Exegetes, and expressing and critiquing them is important as it has multiple doctrinal and ethical implications. The present study, employing an analytical-descriptive method and relying on library resources, seeks to answer the fundamental question: What is the meaning of the term ẓann and the context of realization of liqā’ al-rabb (meeting with the Lord) in verse 46 of Surah Al-Baqarah? What emerges from the apparent meaning of this verse is that liqā’ al-rabb has been realized in the worldly realm for the humble, and therefore, there is no objection to interpreting ẓann in its apparent sense, that is, "conjecture." The reasons supporting this interpretation, besides the incompleteness and refutability of previous viewpoints, include: the minimal description of God about humble worshippers if liqā’ al-rabb is to take place in the Hereafter; the conformity of the suspicion of the humble regarding the meeting with their Lord during this worldly life with their characteristic humility; and the occurrence of liqā’ al-rabb in the prayer of the humble. The term zann (assumption, suspicion) is one of the frequently used words in the Holy Quran and holds a significant position in both doctrinal and ethical verses. In some Quranic verses, commentators’ opinions regarding the meaning of the word zann are a matter of dispute. One of the debated verses is verse 46 of Surah Al-Baqarah, which concerns the suspicion of the humble (khāshi‘in) regarding the meeting with their Lord (liqā’ al-rabb). On this issue, commentators hold three general viewpoints. The majority interpret ẓann as certainty, some consider it as conjecture inclined to certainty, and a third group interprets ẓann in the verse based on its apparent meaning, that is, assumption. Each of these three viewpoints is accompanied by arguments from the Exegetes, and expressing and critiquing them is important as it has multiple doctrinal and ethical implications. The present study, employing an analytical-descriptive method and relying on library resources, seeks to answer the fundamental question: What is the meaning of the term ẓann and the context of realization of liqā’ al-rabb (meeting with the Lord) in verse 46 of Surah Al-Baqarah? What emerges from the apparent meaning of this verse is that liqā’ al-rabb has been realized in the worldly realm for the humble, and therefore, there is no objection to interpreting ẓann in its apparent sense, that is, "conjecture." The reasons supporting this interpretation, besides the incompleteness and refutability of previous viewpoints, include: the minimal description of God about humble worshippers if liqā’ al-rabb is to take place in the Hereafter; the conformity of the suspicion of the humble regarding the meeting with their Lord during this worldly life with their characteristic humility; and the occurrence of liqā’ al-rabb in the prayer of the humble. https://qd.razavi.ac.ir/article_2023_d718624c359a42c84b27a1452e2b8859.pdf

Razavi University of Islamic Sciences Quranic Doctrines 2251-9378 22 41 2025 06 22 Comparative Analysis of the Views of Sheikh Tusi and Ayatollah Ma'refat Regarding Abrogation in the Holy Quran Comparative Analysis of the Views of Sheikh Tusi and Ayatollah Ma'refat Regarding Abrogation in the Holy Quran 289 312 2030 10.30513/qd.2025.6728.2492 FA Ali Asghar Akhoondi Corresponding Author,Assistant Professor, Department of Islamic Studies, Faculty of Industrial Engineering and Management, Shahrood University of Technology, Shahrood, Iran Ali Asghar Nasiri Assistant Professor, Department of Islamic Studies, Faculty of Industrial Engineering and Management, Shahrood University of Technology, Shahrood, Iran Naser Antighechi Assistant Professor, Department of Islamic Studies, Faculty of Industrial Engineering and Management, Shahrood University of Technology, Shahrood, Iran Journal Article 2025 01 23 The concept of abrogation (naskh) has been one of the most significant and contentious issues in the fields of Quranic interpretation, Quranic sciences, and Islamic jurisprudential principles throughout the history. A review of the existing literature reveals that few studies have been conducted to comprehensively examine the similarities and differences between the perspectives of major scholars on this topic. This study employs a descriptive-analytical method to conduct a comparative analysis of the views of Sheikh Tusi, presented in the first comprehensive Shia exegesis Al-Tibyān fī Tafsīr al-Quran, and Ayatollah Ma‘rifat, outlined in the first comprehensive collection of Shia Quranic sciences Al-Tamhīd fī 'Ulūm al-Quran. The findings indicate that, while Ayatollah Ma‘rifat aligns with Sheikh Tusi in most theoretical aspects of abrogation, he diverges in two categories: "abrogation of the text without the ruling" and "abrogation of both the text and the ruling," where he denies the occurrence of abrogation. Moreover, Ayatollah Ma‘rifat introduces innovative classifications, such as "conditional abrogation" and "gradual abrogation," adapting the concept to contemporary socio-temporal contexts. On the exegetical level, despite shared views on the abrogation of certain verses, Ayatollah Ma‘rifat disagrees with Sheikh Tusi regarding verses such as 2:240 and 2:109 of Surah Al-Baqarah, rejecting their abrogation. This study emphasizes the importance of revisiting the concept of abrogation to better articulate the relationships among Quranic rulings. The concept of abrogation (naskh) has been one of the most significant and contentious issues in the fields of Quranic interpretation, Quranic sciences, and Islamic jurisprudential principles throughout the history. A review of the existing literature reveals that few studies have been conducted to comprehensively examine the similarities and differences between the perspectives of major scholars on this topic. This study employs a descriptive-analytical method to conduct a comparative analysis of the views of Sheikh Tusi, presented in the first comprehensive Shia exegesis Al-Tibyān fī Tafsīr al-Quran, and Ayatollah Ma‘rifat, outlined in the first comprehensive collection of Shia Quranic sciences Al-Tamhīd fī 'Ulūm al-Quran. The findings indicate that, while Ayatollah Ma‘rifat aligns with Sheikh Tusi in most theoretical aspects of abrogation, he diverges in two categories: "abrogation of the text without the ruling" and "abrogation of both the text and the ruling," where he denies the occurrence of abrogation. Moreover, Ayatollah Ma‘rifat introduces innovative classifications, such as "conditional abrogation" and "gradual abrogation," adapting the concept to contemporary socio-temporal contexts. On the exegetical level, despite shared views on the abrogation of certain verses, Ayatollah Ma‘rifat disagrees with Sheikh Tusi regarding verses such as 2:240 and 2:109 of Surah Al-Baqarah, rejecting their abrogation. This study emphasizes the importance of revisiting the concept of abrogation to better articulate the relationships among Quranic rulings. https://qd.razavi.ac.ir/article_2030_acee26232131793ea86186241faac864.pdf