List of Articles Qur&rsquo

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  1 - Polygamy from Viewpoint of the Holy Qur’an “Accepted” or “Rejected”
  mohammadreza Aram
  10.30495/qsf.2023.1990715.3063
  The topic of polygamy, is one of the most challenging issues of marriage in Islam, that has many agrees and disagrees. Advocates believe that apparently the commandment of remarriage has been stated in the third verse of Sura Nisā. However, this verse because of its str More

  The topic of polygamy, is one of the most challenging issues of marriage in Islam, that has many agrees and disagrees. Advocates believe that apparently the commandment of remarriage has been stated in the third verse of Sura Nisā. However, this verse because of its structure and tying the order in which to two condition, has some ambiguities that the interpreters of two sects have given various opinions for their solutions. One of these ambiguities is the relationship of first part of this verse which is expressed in terms of condition with the second part and its penalty. In this research, after explanation of different views on interpretation of this verse and with surveying the narrations and verbal evidences and other reasons, a new interpretation of the verses is presented upon which, the commandment of polygamy is extracted from its absolute and unconditional status and is limited to particular circumstances and social necessities. In this article, according to the verses of Quran failing of polygamy from Islam’s viewpoint has been concluded. The Quran, with statement of difficult condition of possibility of remarriage (As: Observation of justice between the wives, even in exceptional circumstances and for certain people) attempts to express that polygamy is close to impossible. Regarding to this issue that Islam has a comprehensive expression that expresses individual and social commandments, in this case, the topic of polygamy can be included in exceptional issue of marriage that the Quran refers to it with the expression of its particular circumstances. Manuscript profile
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  2 - The translation of the Holy Quran, or the inability to translate it
  mina shamkhi
  10.30495/cls.2023.1973851.1385
  The possibility of translating the Qur’an into other languages has been suggested by many scholars from ancient times. God sent the Prophet (may God bless him and grant him peace) to guide man and have victory in the Qur’an in this sacred path. This Qur&rsqu More

  The possibility of translating the Qur’an into other languages has been suggested by many scholars from ancient times. God sent the Prophet (may God bless him and grant him peace) to guide man and have victory in the Qur’an in this sacred path. This Qur’an calls people to everything that guides them to eternal happiness and the height of perfection. The teachings and laws of this book are not specific to one nation, but rather include all countries and languages. Understanding the Qur'an is a religious necessity. The translation of the Qur’an into other languages is aimed at identifying the various boredom on the language of the Qur’an and its facts and Quranic knowledge, and it is one of the advertising necessities, but the important point that we should be concerned with is that the translator has to be knowledgeable in both languages to a level that makes him able to transmit symbols and verbal minutes That exist in the two languages and that they know their inherent minutes well so that the text does not face imbalance in the transmission, especially since there are elements that make translating the Qur’an difficult, including: the sanctity of the content, the superiority of the words of the creature and the miraculousness of the text and the content, infallibility and the absence of error in the Quranic phrases that It is considered necessary for the oneness of the Qur’an. Manuscript profile
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  3 - Attributed Qira’at to Ahl al-Bayt (Peace be upon them) and Rasm al-Mushaf
  Hamid Reza Mostafid Shabnam Rajabzadeh Maryam Haji Abdolbaghi
  Qira’at and Rasm al-Mushaf are one of the factors of understanding, researching and reading the Holy Quran, that affect and effect on each other. They have always been considered as challenging subjects of Quranic sciences. Although, the Quran attributed to the Ah More

  Qira’at and Rasm al-Mushaf are one of the factors of understanding, researching and reading the Holy Quran, that affect and effect on each other. They have always been considered as challenging subjects of Quranic sciences. Although, the Quran attributed to the Ahl al-Bayt (P.B.U.Th) are among Shawadhdh Qira’at, but because of their attribution to the Ahl al-Bayt(P.B.U.Th) and interpretive aspects are of particular importance. From the perspective of Ibn al-Jazari, one of the conditions of the authenticity of the Qira’at is the conformity of Rasm al-Mushaf with at least one of the Masahef al-Amsar, even if possible. The question is that how much the Qira’at attributed to the Ahl al-Bayt (P.B.U.Th) corresponds to this condition.The research method of this paper is descriptive-analytical- case study using written sources of these sciences. This study focuses on 500 Qira’at attributed to Ahl al-Bayt (P.B.U.Th) . At the first glance, among these Qira’at, 312 are completely in accordance with the Rasm al-Mushaf and 188 are considered as opposed to the Rasm . However, in re-examining through seven methods of achievement of this paper, 55 other Qira’at, according to the Ibn al-Jazari's viewpoint are considered in accordance with the Rasm al-Mushaf. Manuscript profile
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  4 - The Evaluation of Hawting’s Methodological Viewpoints within the Domain of the Historical Literary Criticism of the Qur’ān
  Hasan Rezaee Haftadur mohammad dargahzade safar nasirian
  Nowadays, the precise and principled understanding of the orientalists’ viewpoints and their research methods in studying the Qur’ān as well as the scientific criticism of these viewpoints based on robust religious and intellectual principles are undeniable More

  Nowadays, the precise and principled understanding of the orientalists’ viewpoints and their research methods in studying the Qur’ān as well as the scientific criticism of these viewpoints based on robust religious and intellectual principles are undeniable necessities. Literary criticism is a critical method that has been applied by the orientalists to the qur’ānic studies. One of the scholars that has used this method – of course via an intertextual approach – to study the qur’ānic verses is Gerald Hawting, the British Qur’ān researcher. Hawting’s literary criticisms against the Qur’ān are in three directions, namely the appearance of the Qur’ān in a sectarian atmosphere, the dialectical nature of the qur’ānic verses, and the temporal lateness of the Qur’ān compared to its audience. These three dimensions can be rejected based on the intellectual and narrative reasons, as follows. First, the mere connection of the Islamic world with the monotheistic religions that had appeared before it is not a reason for the effectiveness of those religions on the appearance of the Qur’ān. Moreover, unlike other sacred Scriptures, the Qur’ān does not have a human nature and its text involves various types of miraculous qualities such as eloquence, sublimity of meaning, and freedom from any disagreement in expression. All these wonders derive from its divine and non-human nature. ... Manuscript profile
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  5 - .Al-Ārkātī's Efforts in Rasm al-Muṣḥaf and His Book “Nathr al-Marjān fī Rasm Naẓm al-Qur’ān”
  Murtaza Tawakoli Hamid Reza Mostafid
        Among the books written in Rasm (the orthography) at the Easterners is the book “Nathr al-Marjān fi Rasm Naẓm al-Qur’ān” (The Coral Spreading in Orthography of the Qur’ān System) by Muḥammad Ghawth al-Ārkātī (1238 A More

        Among the books written in Rasm (the orthography) at the Easterners is the book “Nathr al-Marjān fi Rasm Naẓm al-Qur’ān” (The Coral Spreading in Orthography of the Qur’ān System) by Muḥammad Ghawth al-Ārkātī (1238 AH) in India. Despite its scientific status, it did not receive the attention of scholars. This book is of importance in two ways: First: it is one of the books of orthography that was written in the east countries of the Islamic world, and the second: it contains oriental sources that were not known and we were not exaggerated if we say is still unknown to those interested in Rasm al-Muṣḥaf and scholars.       The book is a scientific encyclopedia in the Qur’ānic sciences in general, and in the orthography of the Qur’ān in particular, which consists of seven parts on the number of Aḥzāb of the Qur’ān, which were known at the time of the Companions of the Prophet (Peace be upon him and his progeny). The author divided his book into three parts: an introduction, two articles. The first volume of the book includes the introduction and the first article in principles and first part of the second article in Farsh al-ḥurūf, which includes the words of the Qur’ān word by word, according to the order of the suras in the Qur’ān. The author speaks about every word's orthography, reading and case system (), and it took what was left of the first volume and the rest of the other volumes of the book. In the introduction, the author referred to the most important sources to which he referred in writing the book, including the al-Muqnī’ and the al-‘Aqīlah, and benefited from sources not mentioned in the introduction: Khulāṣat al-Rusūm and Khazānat al-Rusūm, which were or are still unknown; and al-Ārkātī quoted more of these two sources which shows the importance of them to him.       The Nathr al-Marjān differs from the orthography books, first by mentioning the word  by word from the beginning to the end of the Holy Quran even "fī" (فی) and "min" (من) whenever received and repeated, and then it is characterized by expressing the writing phenomena in rasm al-muṣḥaf, which its likes did not appear in the orthography books of west countries of the Islamic world. He never mentioned Abū Dāwūd and his book, and perhaps the reason for this is lack of access to the book or not being aware of it. This may be explained by the fact that the book of Abū Dāwūd was not known for the Easterners as the book al-Muqnī’ of Abū ‘Amr al-Dānī was, and what confirms this is that he did not name him in the list of sources of his book. Manuscript profile