https://rjqk.atu.ac.ir/ پژوهشنامه معارف قرآنی fa daily 1 Sat, 21 Mar 2026 00:00:00 +0330 Sat, 21 Mar 2026 00:00:00 +0330 https://rjqk.atu.ac.ir/article_21317.html The Holy Qur’an employs a unique and, in technical terms, "Non-Linear" order and organization in articulating its concepts. The explanation of Qur’anic meanings cannot be adequately contained within a purely "lexeme-meaning" system alone; rather, it is the various patterns of order and the relationships among Qur’anic words, verses, and chapters that are responsible for conveying its meanings.The Qur’an constructs conceptual networks, expressing its intended meanings through chain-like interconnected relations. This study, which aims to analyze this non-linear system, employs textual analysis and examines concrete examples to identify various forms and processes of conceptual processing in the Qur’an. These include symmetry, opposition, repetition, morphological variation, derivation and inflectional extension, semantic gradation and contextual layering of vocabulary, generalization and specification, the use of different or similar rhetorical structures, and other forms of interrelation and proportionality among words, verses, and chapters. Attention to these relationships and proportional structures, as well as to the Qur’an’s distinctive mode of conceptualization, indicates the existence of a coherent and systematic conceptual universe within the Qur’an. In contrast to the long-standing scholarly focus on the external order of the Qur’an, these non-linear and systemic dimensions of Qur’anic conceptual organization have not received sufficient attention in academic research. The Holy Qur’an does not employ this mode of expression with the intention of artificial complexity, hardship, or confusion for the audience. Rather, since it is intended to serve as a "Clarification for Humankind," it necessarily adopts such a structure. This form of relational organization prevents stagnation and the monopolization of Qur’anic meanings, thereby demonstrating its perpetual explanatory capacity, its effectiveness in addressing human problems, and, ultimately, its enduring authority. https://rjqk.atu.ac.ir/article_21316.html The present study adopts an interdisciplinary approach at the intersection of science and religion to propose an interpretive framework for situating the "Qur’anic Adam" within human natural history. The primary objective of the study is to correlate the key attributes of Prophet Adam as described in the Qur’an, such as advanced language, modesty and the need for clothing, rudimentary religious awareness, and the genealogical unity of humanity, with scientific evidence drawn from cognitive archaeology, population genetics, and paleoclimatology. The present study aims to identify a "Temporal Context" or historico-cultural setting consistent with the Qur’anic descriptions. The findings indicated that although various elements of modern human behavior emerged through a long and gradual process, a significant overlap of all these attributes exists within a specific time frame. It is concluded that the approximate period between 100,000 and 50,000 years ago represents an "Interpretive turning point" in human history and the best candidate for alignment with the image of the "Qur’anic Adam," a period in which humans had reached a threshold of cognitive maturity but were still in the process of forming their earliest cultural traditions. This framework presents a portrayal of Adam that is not only consistent with scientific findings but also situated within one of the most pivotal stages of human evolution. https://rjqk.atu.ac.ir/article_20814.html The concept of "Differentiation of self" in Bowen’s Family Systems Theory, regarded as the cornerstone of mental health, refers to individuals’ ability to separate rationality from emotion and to maintain balance between individuality and togetherness. Considering the lack of an indigenous model in family psychology, the present study aims to articulate a "Differentiated Human" model based on the teachings of the Holy Qur’an. The research method is "Thematic Analysis" with a qualitative approach. The study population consisted of all Qur’anic verses, with a focus on authoritative Shi‘i exegeses, especially al‑Mīzān. After purposeful note‑taking, the data were analyzed using three‑stage coding in MAXQDA software. The findings showed that "Piety," as a process of self‑regulation, is the overarching theme of Qur’anic differentiation, which is actualized through "Furqān" (the faculty of discernment). At the intrapersonal level, this model includes cognitive components (self‑awareness, faith‑based rationality) and behavioral components (emotion regulation, patience, and trust in God). At the interpersonal level, through an assertive communication style (based on authenticity, clarity, unconditional respect, and empathy) and boundary management (rejecting fusion and emotional cutoff), it establishes a balance between independence and intimacy. Ultimately, the results indicate that the Qur’anic model, by adding monotheistic and innate dimensions to psychological components, provides a rich framework for Islamic counseling and elevates the path of growth from mental health to spiritual perfection. https://rjqk.atu.ac.ir/article_21295.html The question of prophethood and Imamate during childhood has been a longstanding topic in Islamic theology, especially within the Shi'a tradition. Yūsif Shuʻār, a contemporary scholar who claims adherence to the Ahl al-Bayt (AS), denies both the possibility and historical occurrence of childhood prophethood by critiquing the Qur'anic verses related to the prophethood of Jesus. As a result, his stance implicitly challenges the legitimacy of the Imamate of certain Shi'a Imams, specifically Imam Jawād, Imam Hādī, and Imam Mahdī (AS), who are believed to have assumed the Imamate at a young age. Employing a descriptive-analytical methodology and an intra-religious critical framework, the present study investigates the foundations of Shuʻār's argument. By utilizing both rational and transmitted sources, including Qur'anic verses; Hadiths from Sunni and Shi'a traditions, and authoritative commentaries, the analysis demonstrates that the denial of childhood prophethood lacks robust scholarly support. Instead, Shuʻār's position is based on problematic assumptions, such as conflating prophethood with messengership, overreliance on context, unwarranted interpretation of Qur'anic verses, and neglect of explicit scriptural evidence, including the verse, "And We gave him judgment while still a child," (Maryam: 12) as well as narrations regarding the prophethood of Solomon during childhood. The findings suggest that both prophethood and Imamate are divinely appointed offices, and that God possesses the capacity to grant the requisite intellectual and spiritual perfection to His chosen servants at any age. Additionally, the traditions of the Ahl al-Bayt explicitly differentiate between the ranks of prophet and messenger in childhood and affirm the possibility of Imamate at an early age. Thus, Shuʻār's position not only contradicts the apparent meaning of the Qur'an and established prophetic tradition, but also, due to its unsound interpretive methodology, marked by excessive and selective reliance on the Qur'an alone, does not succeed in undermining the doctrinal foundations of Twelver Shi'ism regarding prophethood and Imamate in childhood. https://rjqk.atu.ac.ir/article_21294.html The present study examines the interpretation of the term "Sabīl" in verse 141 of Surah al-Nisāʾ (And Allah will never grant the disbelievers a way over the believers) and, through a descriptive-analytical approach grounded in principles of Ijtihād, evaluates the implication of this term within the linguistic structure and contextual setting of the verse. A review of previous scholarship shows that exegetes and jurists have interpreted "Sabīl" in various senses, including: authority in the Hereafter, doctrinal and legislative authority, psychological domination, or absolute domination in general. However, a critical analysis of these interpretations reveals that some of them are inconsistent with the apparent meaning of the verse and involve conflating divine ordainment with social and historical realities.Focusing on the relationship between the lexical meaning of "Sabīl" and the role of syntactic and contextual elements of the verse, especially the construction "Lil Kāfirīna ʿalā al-Muʾminīna," (for the disbelievers over the believers) this study argues that the central implication of the verse is the negation of God’s establishment of paths and mechanisms that produce domination, rather than the negation of all means and instruments that exist in the world. The findings indicate that this reinterpretation, while preserving consistency with the apparent meaning of the verse, provides a more precise analytical framework for understanding divine intent and reduces previous exegetical tensions. https://rjqk.atu.ac.ir/article_21353.html The nature of revelation and the origin of the Holy Qur’an constitute foundational questions in contemporary Qur’anic studies. The presential study investigates whether revelation should be conceptualized as a divine, trans-historical reality or as a religious experience shaped by historical circumstances. Two principal approaches are discernible: "The theological-philosophical perspective of Muslim scholars, which views revelation as the manifestation of divine knowledge within the Prophet's soul, and the historicist perspective of Western Qur’anic scholars, which interprets the Qur’an in relation to the Prophet Muhammad’s religious experience and historical context." The present study undertakes a comparative analysis of these two intellectual frameworks by examining the views of Allamah Ṭabāṭabā’ī and Theodor Nöldeke. To this aim, was used an analytical-comparative method, drawing on primary sources to examine the epistemological and ontological foundations of both perspectives. The findings demonstrated that Allamah Ṭabāṭabā’ī, drawing upon the principles of Transcendent Philosophy, conceptualizes revelation as a form of presential or present knowledge and as an existential connection between the Prophet and the Divine Source. In contrast, Nöldeke, from a historicist perspective, regards the Qur’an as a gradual phenomenon shaped by the cultural and linguistic conditions of its period of revelation. The study concludes that Ṭabāṭabā’ī’s theological and philosophical explanation, due to its greater theoretical coherence and avoidance of historical reductionism, offers a more robust explanatory framework for understanding the nature of the Qur’an. Additionally, it provides a strong theoretical basis for critical engagement with contemporary Western approaches to revelation https://rjqk.atu.ac.ir/article_21511.html The discourse of Islamic resistance has emerged as one of the most influential political and ideological discourses in contemporary international affairs. this study seeks to examine the foundational principles, essential characteristics, and constitutive elements of the discourse of Islamic resistance as articulated in the Qur'anic text. The mai question is this: How is the discourse of Islamic resistance articulated in the Qur'an? This article argues that the Qur'anic discourse of Islamic resistance is articulated around the nodal point of Islam, through a network of privileged signifiers including human dignity, social justice, freedom, legitimate defense, jihad, and the principle of the negation of domination (nafy al-sabīl). Conversely, signifiers such as domination, aggression, arrogance, and the humiliation of human beings constitute the antagonistic field through which the identity of discourse is negatively defined. Drawing upon the discourse theory of Ernesto Laclau and Chantal Mouffe, the study employs a discourse-analytical approach to explain the articulation of Islamic resistance within the Qur'anic worldview. The findings suggest that, by foregrounding the universal values of human dignity, social justice, the freedom of nations, and opposition to domination, the Qur'anic discourse of Islamic resistance presents itself as a comprehensive and universal normative discourse. Its enduring confrontation with hegemonic and imperial discourses stems from their reliance on domination, injustice, the denial of human dignity, and systematic violations of the rights of other peoples. Consequently, this antagonism reflects the Qur'anic conception of the perpetual historical struggle between truth and falsehood, and between justice and oppression. https://rjqk.atu.ac.ir/article_21512.html جنگ نظامی همواره یکی از ساحت‌های اصلی تقابل جریان حق و باطل در ادوار تاریخی بوده است. قرآن کریم در راستای تبیین سنت‌های الهی، در قالب قصص انبیاء، راهبردهای متنوعی برای مواجهه با تهدیدهای نظامی ارائه می‌دهد که واکاوی آن‌ها می‌تواند مبنای استخراج الگوهای دفاعی قرار گیرد. پژوهش حاضر با بهره‌گیری از روش توصیفی–تحلیلی و با استناد به تفاسیر فریقین، به تحلیل راهبردهای مقابله با جنگ نظامی در داستان حضرت موسی (علیه‌السلام) پرداخته است. مسئله اصلی پژوهش، تبیین نحوه خنثی‌سازی تهدیدات نظامی در الگوی رفتاری حضرت موسی (ع) است. یافته‌های تحقیق نشان می‌دهد که الگوی مقابله در داستان موسوی (ع)، پیش از آن‌که مبتنی بر تقابل سخت باشد، بر مؤلفه‌های معرفتی، روانی و اجتماعی استوار است. تقویت ایمان جمعی، عملیات شناختی در ساختار دشمن، صبر فعال و مدیریت زمان، راهبرد خروج هدفمند و تکیه بر نصرت الهی، از ارکان این الگوی راهبردی به شمار می‌آیند. در نهایت، یافته‌ها بیانگر آن است که الگوی قرآنیِ مواجهه با جنگ نظامی، ساختاری چندلایه و مرحله‌ای دارد که از «روشنگری شناختی» آغاز شده و با «انسجام‌بخشی اجتماعی» و «صبر راهبردی» تداوم می‌یابد تا در پرتو نصرت الهی به سرانجام برسد؛ الگویی که می‌تواند چارچوبی کارآمد برای تحلیل و مواجهه با تهدیدات نظامی در عصر حاضر فراهم آورد. https://rjqk.atu.ac.ir/article_21513.html The concept of resistance in the Holy Qur’an is a multilayered and comprehensive reality encompassing an interconnected network of concepts, including steadfastness, reliance on God, and opposition to arrogance and hegemonic domination. The present study aims to elucidate the Qur’anic dimensions of resistance and examine its semantic and functional developments in the thought of Ayatollah Khamenei. Employing a descriptive-analytical method and drawing on structural semantics (inspired by Toshihiko Izutsu’s methodology) to analyze the network of surrounding concepts and the semantic core of resistance, the study adopts a problem-oriented perspective to examine the legal and political challenges posed by critical approaches. The findings indicate that resistance in the Qur’an can be explained across five epistemological-to-civilizational levels. In continuity with this Qur’anic framework, Ayatollah Khamenei’s thought, by distinguishing between "Fixed exegetical-jurisprudential foundations" and "Ijtihadi interpretations oriented toward temporal priorities and contemporary threat assessment," has developed the concept of resistance into a coherent three-level model. By moving beyond purely confirmatory approaches and generating concepts such as the Axis of Resistance, this framework has evolved into a driving paradigm. Consequently, resistance has evolved from a merely defensive action into a comprehensive grand theory and discourse https://rjqk.atu.ac.ir/article_21514.html The present paper develops a normative framework for legitimate resistance in the Qur’an and compares it to the Just War Doctrine using qualitative content analysis and thematic interpretation of Qur’anic verses. The framework integrates ontological premises of justice, divine authorization, and the prevention of corruption; criteria for initiating hostilities; norms for conduct during conflict; and teleological principles for post-war contexts. It explains the causal link between oppression and resistance and distinguishes legitimate resistance from anarchistic violence. Analyzing 67 verses on Jihād and defense, the study assesses whether the Qur’an provides a justice- and ethics-based model of resistance. Findings show that the Qur’an establishes a framework grounded in justice, divine authorization, and defense that surpasses secular just war theories. This framework is based on three pillars: "Divine authorization as a source of obligation, negation of oppression as the basis for legitimacy, and observance of human limits as the ethical standard." Unlike Western doctrines that focus on state sovereignty, the Qur’anic model includes non-state actors and addresses asymmetric warfare by emphasizing defense of the oppressed. The study’s main innovations are duty-centeredness, justice-centeredness, and the integration of external and internal Jihād. Resistance, in this paradigm, is a divinely mandated ethical duty to restore justice and prevent corruption, subject to requirements such as refraining from transgression, upholding distinction, and prioritizing just peace. https://rjqk.atu.ac.ir/article_21515.html The predominant focus of studies on Islamic resistance on its external and social consequences has led to a neglect of its semantic core and to its reduction to a merely reactive action. This theoretical gap has made the question of how the meaning of life contributes to the formation of individual resistance and its connection with social resistance a fundamental issue. In response, the present study, grounded in Islamic theistic anthropology, examines the role of the meaning of life in the formation and interconnection of these two dimensions within the epistemological framework of Islam. In Islamic thought, the meaning of life is a teleological reality that derives from the existential relationship between human beings and God, the ultimate purpose of creation, and the human being’s status as God’s vicegerent on earth. Based on an analysis of Qur’anic verses, individual resistance, understood as the greater Jihad and perseverance in the face of identity crises, becomes a stable disposition only through a transcendent meaning of life and the path of practical God-consciousness. Through a descriptive approach, data analysis, and content analysis of Qur’anic verses, this study argues that social resistance against oppression and cultural transformation has an epistemological foundation and cannot be realized without understanding the existential purpose of human beings and the interrelationship among faith, justice, and collective identity. An analysis of relevant verses reveals a reciprocal relationship between individual and social resistance, centered on a meaning of life grounded in monotheism and servitude to God. Religious meaning-making simultaneously contributes to the individual’s religious steadfastness and to the formation of ethical commitment, the pursuit of justice, and active social participation. Accordingly, the meaning of life constitutes the epistemological core driving identity-based and civilizational resilience, connects individual self-cultivation with social responsibility, and structures the trajectory of human development from spiritual purification to the consolidation of social resistance. Its absence reduces resistance to an unstable and merely reactive response. https://rjqk.atu.ac.ir/article_21598.html two contemporary Qur’anic exegeses, al-Mīzān fī Tafsīr al-Qurʾān by Allamah Sayyid Muḥammad Ḥusayn Ṭabāṭabāʾī and Fī Ẓilāl al-Qurʾān by Sayyid Quṭb, with particular emphasis on the role of textual context in uncovering the implications of the relevant verses. The central question is what foundations and functions the two exegetes delineate for steadfastness, despite their shared understanding of it as a necessary corollary of faith and guidance. Employing a descriptive-analytical method and a comparative approach, this study examines their exegetical views concerning the verses on steadfastness, particularly verse 30 of Surah al-Fuṣṣilat. The findings indicate that, relying on the Qurʾān by the Qurʾān method of exegesis and the contextual links of the verse, Allamah Ṭabāṭabāʾī regards steadfastness as steadfastness in monotheistic faith and enduring commitment to the requirements of servitude to God and His Lordship. In this reading, the sequence, "Our Lord is Allah; then they remained steadfast," signifies the precedence of monotheistic affirmation and the grounding of practical steadfastness in it. The glad tidings of the angels likewise elucidate the reassuring consequences of this firmness in faith. In contrast, through an educational, social, and action-oriented approach, Sayyid Quṭb interprets steadfastness not only as doctrinal steadfastness but also as persistent perseverance along the path of invitation, endurance of hardships, and resistance to the obstacles hindering the realization of a monotheistic way of life. The study concludes that Ṭabāṭabāʾī’s exegesis focuses more strongly on the epistemic foundations and intra-textual implications of steadfastness, whereas Sayyid Quṭb highlights the educational, social, and activist capacities of this concept. Thus, the two exegeses concur on the fundamental connection between steadfastness, monotheism, and guidance, while differing in its scope and mode of application.