https://alaorahman.jz.ac.ir/ Ala’ Al-Rahman Exegetic Studies en daily 1 Thu, 22 May 2025 00:00:00 +0330 Thu, 22 May 2025 00:00:00 +0330 https://alaorahman.jz.ac.ir/article_243585.html The verse “یَتْلُوهُ شَاهِدٌ مِّنْهُ” is among those passages that, throughout the history of Qurʾānic exegesis, have been the locus of disagreement and scholarly debate among commentators of the two traditions. In particular, determining the intended meaning of “shāhid”, especially in relation to the status of Amīr al-Muʾminīn ʿAlī b. Abī Ṭālib (ʿa), has attracted serious attention from scholars of both schools. Employing a descriptive–analytical method, this study examines the interpretive positions of Shīʿī and Sunni exegetes regarding the concept and referent(s) of “shāhid.” It seeks to answer the following question: how do commentators of the two schools differ, and where do they converge, in their explanation of this key term? The findings indicate that Sunni exegetes identify “shāhid” with various referents, such as the Messenger of God (ṣ), Jibrīl (ʿAmīn), and the Qurʾān itself; at the same time, some of them among other possibilities have also admitted the potential linkage of the verse to the virtue of Imam ʿAlī (ʿa), without explicitly rejecting or denying that possibility. By contrast, Shīʿī report-based exegetes, by appealing to abundant narrations and multiple exegetical evidences, have unambiguously identified “shāhid” with Amīr al-Muʾminīn ʿAlī (ʿa) and interpreted the verse as conveying a statement of the virtue and affirmation of his position as Imām. The study’s final analysis concludes that, on the basis of the available report-based data, the verse’s internal contextual flow (siyāq), and the coherence of the interpretation, applying “shāhid” to Imam ʿAlī (ʿa) possesses greater scholarly strength. Accordingly, the Shīʿī interpretation within the framework of the evidence from transmitted reports can be assessed as more defensible and closer to the scriptural narrations. https://alaorahman.jz.ac.ir/article_243586.html Semantics has attained a prominent position in contemporary Qurʾānic studies and plays a significant role in uncovering the semantic layers of the divine verses. The present study is organized around the principal question: What are the semantic components of the root ajr in the Holy Qurʾān when examined in light of syntagmatic and paradigmatic relations? The research adopts a descriptive-analytical method based on a semantic approach, with particular focus on syntagmatic and paradigmatic relations within the context of Qurʾānic verses. The findings indicate that the word ajr in the Qurʾān occurs alongside fourteen syntagmatic associates, the most prominent of which are ʿaẓīm (great), kabīr (great/magnificent), and karīm (noble/generous). In addition, four paradigmatic substitutes namely thawāb, khayr, fawz, and jazāʾ have been used a total of ninety-three times. Examination of these data reveals that the semantic field of ajr encompasses such components as: the inclusion of both material and spiritual reward; extension across both worldly and otherworldly spheres; association with righteous action; attainability by human beings; correspondence to varying درجات of faith; consequentiality in relation to deeds; and its bestowed and certain character on the part of God. It may therefore be concluded that the semantic analysis of the root ajr discloses a rich and multilayered semantic system in the Holy Qurʾān—one that encompasses the individual, social, worldly, and eschatological dimensions of human life. https://alaorahman.jz.ac.ir/article_243587.html The family, as the most fundamental social institution, plays a pivotal role in nurturing generations and transmitting values. Within this framework, childbearing which is one of the essential pillars of family life can serve as a significant factor in strengthening relationships and sustaining marital stability. The principal question of this study is how the position and impact of childbearing, from the perspective of Qurʾānic verses and Prophetic and Imamic narrations, may be articulated in relation to the reinforcement of familial bonds. The working hypothesis posits that having children, from multiple dimensions, contributes to greater cohesion and stability among family members. The aim of the study is to examine the emotional, psychological, social, economic, and spiritual dimensions of childbearing on the basis of Qurʾānic and ḥadīth sources. The research adopts a library-based methodology grounded in the analysis of primary religious texts. The findings indicate that childbearing contributes to family cohesion by increasing affection and compassion between parents, reinforcing their sense of authority and responsibility, establishing a shared purpose, enhancing vitality and happiness within the household, and ensuring generational continuity. Consequently, from an Islamic perspective, childbearing is not merely a natural phenomenon but also a moral and religious act that supports the stability and dynamism of the family institution. https://alaorahman.jz.ac.ir/article_243588.html The doctrine of the resurrection (maʿād) is one of the fundamental theological tenets in Islam, discussed from various theological, philosophical, and exegetical dimensions. Despite the significance of this subject, to date, no comprehensive comparative study has examined the intellectual foundations and outcomes of Alūsī and ʿAllāmah Ṭabāṭabāʾī’s perspectives in this domain. The present research employs a descriptive-analytical method and, through an in-depth survey of exegetical sources particularly the prominent commentaries Rūḥ al-Maʿānī and al-Mīzān seeks to address this scholarly gap by investigating the views of these two eminent exegetes regarding resurrection (maʿād) and the intermediate state (barzakh). It aims to answer the central question: What are the respective viewpoints and interpretive approaches of Alūsī and ʿAllāmah Ṭabāṭabāʾī concerning resurrection, barzakh, and their related discussions? The findings of this study indicate that Alūsī primarily adopts a theological and rationalist approach such as qiyās al-awlawiyya (analogy of primacy) to establish the possibility of resurrection. In contrast, ʿAllāmah Ṭabāṭabāʾī, with a philosophical and intuitive orientation, regards resurrection not merely as a theological proposition, but as an ontological reality that is, the return of all existents to God, rooted in the principle of divine action (tawḥīd afʿālī). Furthermore, Alūsī largely defines resurrection as the realm of retribution (dār al-jazāʾ) and restricts the scope of gathering (ḥashr) to humans alone; whereas ʿAllāmah Ṭabāṭabāʾī, with a more comprehensive outlook, considers ḥashr to encompass all beings ranging from the inanimate and the plant world to animals. https://alaorahman.jz.ac.ir/article_243589.html A significant portion of the Qurʾānic verses is dedicated to narrating the stories of the divine prophets. According to the Qurʾānic principle of consolidating the heart of the Messenger of God (PBUH), these historical events, encountered during the prophetic mission, served to strengthen resolve in action and to influence the hearts and minds of the audience. This research endeavors to answer the question: How did the story of Prophet Lot (PBUH) in Surah An-Naml contribute to the consolidation of the heart of the Prophet (PBUH)? A descriptive-analytical examination of this issue reveals that in the narrative of Prophet Lot (PBUH) in Surah An-Naml, and during the arduous conditions of the Shiʿb Abī Ṭālib boycott, the Exalted God illustrates how his people, who had committed an unprecedented and heinous sin openly and visibly and despite knowing the reprehensibility of their actions had become so rebellious against divine commandments that Lot’s (PBUH) warnings were no longer heeded. Instead, their defiance intensified, alienating them from their innate disposition. To such an extent that, contrary to their very nature, they considered chastity and purity a sin, accused the virtuous followers of the divine prophets of corruption, and expelled them from their homeland. However, just as they succumbed to an unprecedented malady, a devastating punishment descended upon their erroneous thoughts and deeds. https://alaorahman.jz.ac.ir/article_243590.html This study reconsiders the concept of transnational religious identity and explores its implications for cultural policymaking in the Islamic Republic of Iran. Using a qualitative-interpretive analysis of selected Qur’anic verses (al-Hujurat:13; al-Anbiya:92; al-Rum:22; Al ‘Imran:103, 95) and classical commentaries, the research identifies a Qur’anic model of identity. This model emphasizes the unity of human origin and purpose, the universality of divine mission, human diversity as a divine sign enabling mutual recognition (ta’aruf), and piety (taqwa) as the sole measure of dignity. It also introduces the idea of a transnational faith-based community (ummah wahida), unity through holding to God's rope, and the concept of millah as a monotheistic path. While recognizing ethnic, national, and linguistic diversity, the Qur’an prioritizes a piety-based religious identity as the superior standard. Strategic implications for cultural policy include promoting Islamic brotherhood and human dignity across borders, managing cultural-linguistic diversity, rejecting prejudice through piety, reinforcing Islamic solidarity, and fostering a Qur’anic understanding of nationhood. Applying these principles in education, media, cultural diplomacy, and the arts can help build a cohesive Islamic society.