پژوهشگاه علوم و فرهنگ اسلامی مطالعات علوم قرآن 2716-9944 7 4 2025 12 22 The Borders of the Islamic State in the Noble Quran: An Analysis of Geographical and Doctrinal Duality in the Political System of Islam مرزهای دولت اسلامی در قرآن کریم؛ تحلیل دوگانه جغرافیایی و اعتقادی در نظام سیاسی اسلام 28 7 79785 10.22081/jqss.2026.72102.1384 FA نجف لک‏زایی استاد، دانشگاه باقرالعلوم(ع)، قم، ایران رضا لک زایی استادیار، پژوهشگاه علوم اسلامی امام صادق(ع)، قم، ایران Journal Article 2025 06 09 Explaining the Quranic foundations of the borders of the Islamic state, as a fundamental question in Islamic political thought, holds significant theoretical and practical importance. This issue becomes doubly necessary when confronting the dominant paradigm of the international system based on nation-states with territorial sovereignty, as well as in response to extremist intellectual currents that either completely disregard borders or absolutize nationalism. Focusing on the Noble Quran as the foundational text of Islam, this research seeks—through an inferential method—to present a comprehensive model for analyzing the nature of these borders. The main question is: Do the borders of the Islamic state in the Quran have a geographical nature (arising from human agreements and social contracts) or a doctrinal nature (arising from the division between faith and disbelief)? And how do these two levels interact with one another? To answer this question, the theoretical framework of distinguishing between the “institution of the state” and the “office of leadership” is employed. This distinction serves as the key to resolving the apparent paradox between the universalism of the religion of Islam and the necessity of administering societies within specific political units. The research proceeds using the method of thematic interpretation of the Quran, relying on inferential reasoning and the method of implication—particularly the signification by correspondence (dilālat al-muṭābaqa) and the signification by implication (dilālat al-iltizām) of verses. The analysis centers on verses that directly or indirectly address governmental relations, migration, jihad, defense, and interactions with other societies (such as those in Surahs al-Tawbah, al-Mumtaḥanah, al-Ḥujurāt, and Āl ʿImrān). To complete the analysis, evidence is also drawn from the Prophetic practice and jurisprudential-theological perspectives. The Noble Quran recognizes the existence of distinct socio-political units. Verses that command reconciliation between “two groups of believers” (al-Ḥujurāt: 9) or establish distinctions in external relations between belligerent and non-belligerent disbelievers (al-Mumtaḥanah: 8–9) confirm this political realism. The establishment of the Prophet’s government in Medina with a defined territory, along with his correspondence with rulers of other regions, provides a concrete example of this level of border delineation, which ensures order, security, and the implementation of rulings within a territory under authority. At a deeper and more foundational level, the Quran draws the primary boundary on the basis of “faith” and “disbelief.” Islam rejects any superiority based on race, ethnicity, or language (al-Ḥujurāt: 13) and addresses all of humanity (al-Aʿrāf: 158), presenting a global and trans-border invitation. The noble verse “Say, ‘If your fathers… are dearer to you than Allah and His Messenger…’” (al-Tawbah: 24) clearly prioritizes doctrinal and jihad-related values over any spatial or kinship attachments. This level shapes identity and provides overarching direction for the Islamic Ummah. To resolve the apparent conflict between the above findings, the present research proposes a heuristic model: the intrinsic distinction between the “Islamic state” and “Islamic leadership.” The Islamic state is a terrestrial political institution bound by geographical borders, formed on the basis of allegiance (bayʿa), social contract, and practical extension of authority (basṭ al-yad), and it pursues executive, defensive, judicial, and economic functions within a defined territory. In contrast, Islamic leadership is a religious and guiding office with a trans-border and doctrinal nature. The leader (Prophet, Imam, or qualified jurist) is considered the leader of all believers in every part of the world and bears responsibility for the overall religious and political guidance of the entire Ummah, without being confined to specific borders. In this model, the Islamic state is responsible for providing internal order and security, preserving territorial integrity, and engaging in legal interactions with other states based on agreements. Islamic leadership, on the other hand, is responsible for the unity of the Ummah’s overarching orientation, intellectual guidance, and providing policy direction on comprehensive issues. This separation enables the coexistence of multiple independent Islamic states while preserving doctrinal connection and adherence to a shared intellectual system under unified leadership. Jurisprudential concepts such as Dār al-Islām, Dār al-ʿAhd, and Dār al-Ḥarb, as well as rulings related to defensive jihad, presuppose the existence of geographical borders in practice. At the same time, the continued authority and leadership of the infallible Imams (peace be upon them) and jurists for Shiites outside the scope of political sovereignty testifies to the trans-border nature of the office of leadership. The Prophetic practice also continued the global invitation even while establishing the state in Medina. The research concludes that, from the Quranic perspective, the borders of the Islamic state possess two interconnected yet distinct levels: an operational-geographical level pertaining to the institution of the state and the necessities of governance in a plural world, and an identity-forming-doctrinal level pertaining to the Ummah and Islamic leadership, which operates beyond geography. Islam rejects ethnic or racial nationalism but accepts the formation of a state within geographical borders as a rational and practical reality. By presenting a two-level model and conceptually distinguishing between “state” and “leadership,” this research takes a step toward formulating an Islamic theory of borders that draws on political realism while upholding the universalist ideal of Islam. This framework not only addresses the current challenges facing the Muslim world in interacting with the international system but can also serve as a basis for unified action and convergence among Islamic states while respecting their national sovereignty. The full realization of a single global Islamic state remains the ultimate ideal on the horizon of the appearance of the Universal Reformer, the Twelfth Imam (may God hasten his reappearance), but the present model elucidates a practical strategy for managing the period of occultation. این مقاله به بررسی مرزهای دولت اسلامی از منظر قرآن کریم می‌پردازد و پرسش اصلی آن این است که آیا مرزهای دولت اسلامی جغرافیایی است یا اعتقادی، و چگونه این دو رویکرد در نظام سیاسی اسلام تعامل دارند. تبیین دیدگاه قرآن درباره مرزهای دولت اسلامی و ارائه راهکاری برای حل چالش‌های ناشی از تعارض مرزهای جغرافیایی با جهانی‌بودن دین اسلام، هدف مقاله است. یافته‌های مقاله حکایت از آن دارد که قرآن کریم مرزهای جغرافیایی را به رسمیت می‌شناسد؛ اما اولویت را به مرزهای اعتقادی می‌دهد. همچنین رهبری اسلامی، فرامرزی است؛ درحالی‌که دولت اسلامی محدود به مرزهای جغرافیایی است. روش تحقیق، اجتهادی و با تمرکز بر آیات قرآن کریم و استفاده از منابع تفسیری و فقهی است. تمایز بین مرزهای جغرافیایی و اعتقادی در دولت اسلامی و تفکیک نظری بین «دولت» و «رهبری» به‌عنوان دو سطح مستقل اما مرتبط در اندیشه سیاسی اسلام، نوآوری مقاله است.

https://jqss.isca.ac.ir/article_79785_4598090696b4f5d82ed4bbf09e6a737c.pdf

پژوهشگاه علوم و فرهنگ اسلامی مطالعات علوم قرآن 2716-9944 7 4 2025 12 22 The Three Stages of Human Fall from the Perspective of the Quran and Hadiths مراحل سه‌گانه سقوط انسان از منظر قرآن و روایات 44 29 79764 10.22081/jqss.2026.72461.1391 FA علی غضنفری دانشیار، گروه علوم قرآن، دانشگاه علوم و معارف قرآن کریم، تهران، ایران لیلا کرامت کارشناسی ارشد، گروه علوم قرآن، دانشگاه علوم و معارف قرآن کریم، تهران، ایران Journal Article 2025 07 26 Adam and his descendants have been created, directly and indirectly, from inanimate matter. The creation of Adam followed an ascending trajectory: from the inanimate stage (soil), he progressed to the vegetal stage with growth, then attained animal life with movement and sensation, and finally, by receiving the divine spirit, reached the human stage and the rank of vicegerency of God (khalīfat Allāh). The children of Adam, upon entering the world, can—by utilizing their innate capacities—progress toward higher perfections such as the station of the Godwary (muttaqīn), divine pleasure (riḍwān), and ultimately the rank of the Perfect Human (insān kāmil). God has bestowed upon man intellect and free will, breathed His spirit into him, and honored him. Yet sometimes, despite all the divine favors bestowed upon him, man not only fails to strive toward the station of the “Perfect Human” and proximity to God, but falls from his human rank to even lower levels. This raises unanswered questions: Does man fall from his humanity all at once? Is his fall confined to a single stage? Does he descend completely to one particular level? The present research seeks to answer these questions. This study, employing a theoretical and library-based method with a descriptive-comparative approach, examines the stages of man’s fall from the rank of humanity. Drawing on verses of the Noble Quran, it becomes clear that the fall of man from the human rank occurs in two general forms: first, a fall observable in this world, referred to as maskh (metamorphosis). At times, a person advances so far along the path of ugliness and deviation that his inner reality—his hidden essence—manifests outwardly. The Quran mentions instances in which, by divine will and wisdom, certain individuals were transformed in this world into forms such as apes and swine. Second, a fall observable in the Hereafter, termed the inner fall or the embodiment of deeds (tajassum al-aʿmāl). This is, in reality, an inner metamorphosis. The fall of man occurs in three stages: The first stage of man’s fall from humanity is his descent to the animal rank. The second stage is his descent to the vegetal rank—i.e., after falling to the animal level, he falls further to the vegetal level. The third stage is his descent to the inanimate rank—i.e., after falling to the vegetal level, he falls to the inanimate level. 30 Studies of Qur̓anic Sciences, Vol. 7, No. 4, 2025 Through examination of Quranic verses and narrations, this article arrives at the following findings: 1) Despite abundant blessings, man may permanently fall from his rank. 2) Human fall has both an outward dimension and an inward/spiritual-stationary dimension. 3) The outward fall, in the form of apparent metamorphosis, is observable; the fall in station, however, is perceptible only with the eye of the unseen and, on the Day of Resurrection, through the embodiment of deeds. 4) Man’s fall from the human rank to lower levels takes place in three stages. 5) According to Quranic verses, the first stage of the fall is descent to the animal rank. Its causes and signs include: lack of rational thinking, turning away from the remembrance of God, disbelief and absence of faith, disobedience to God, and following base desires. 6) According to the luminous verses of the Noble Quran, descent to the vegetal rank is the second stage of the fall. Its causes and signs include: the entrenchment of previous sins as a firmly rooted trait or habit (malaka), committing acts that incur divine curse, and inner corruption and impurity. 7) Based on the verses, descent to the inanimate rank is the third stage of human fall. Its causes and signs include: previous sins becoming constitutive of one’s essence, loss of a sound heart (qalb salīm), and committing acts that lead to divine gradual withdrawal (istidrāj). آدم و فرزندان او به‌صورت مستقیم و غیرمستقیم از جماد آفریده شده‌اند. آفرینش آدم سیر صعودی داشته و پس از مرتبه جمادی که خاک بوده، به مرتبه نباتی و رشد رسیده و سپس دارای حیات حیوانی و حرکت و احساس شده و در آخر با اعطای روح، به مرتبه انسانی و خلیفه‌‌الهی رسیده است. فرزندان آدم پس از ورود به دنیا، با استفاده از مقام‌های ذاتی می‌توانند به سمت کمال برتر، مانند مقام متقین و رضوان الهی و در نهایت مقام انسان کامل روی آورند؛ ولی اگر در جهت خلاف هدف آفرینش حرکت کنند، سیر نزولی ایشان آغاز می‌شود. این تحقیق با روش نظری و کتابخانه‌ای و رویکردی توصیفی – تطبیقی، به بررسی مراحل سقوط انسان از مقام انسانیت پرداخته و با بررسی آیات و روایات به این نتایج رهیاب شده است که سقوط انسان در سه مرحله صورت می‌گیرد؛ اولین مرحله، سقوط به مرتبه حیوانی است؛ دومین مرحله، سقوط به مرتبه نباتی؛ و سومین مرحله، سقوط به مرتبه جمادی است. هرچند این سقوط، باطنی و معنوی بوده و با چشم ظاهر قابل مشاهده نیست، ولی در روز حشر به‌‌صورت تجسم اعمال، برای همگان قابل مشاهده خواهد بود.

https://jqss.isca.ac.ir/article_79764_37cdb27c3ca754b3dc8e454ecf191ec3.pdf

پژوهشگاه علوم و فرهنگ اسلامی مطالعات علوم قرآن 2716-9944 7 4 2025 12 22 The Importance and Objectives of Approximative (Taqrībī) Exegesis اهمیت و اهداف تفسیر تقریبی 66 45 79765 10.22081/jqss.2026.72736.1399 FA حسین رضایی دکتری، گروه قرآن و حدیث، پژوهشگاه حوزه و دانشگاه، قم، ایران Journal Article 2025 08 30 The Noble Quran is the book of guidance and the central axis of unity for the Islamic Ummah. Sectarian differences in the Islamic world, particularly in the domain of Quranic exegesis, have given rise to exclusivist discourses and inter-sectarian confrontations. Many traditional exegeses, instead of focusing on shared principles, have emphasized doctrinal differences. This has not only made the general understanding of the Quran more difficult but has also laid the groundwork for social and political tensions. In such circumstances, there is a felt need for an exegetical approach that, with a unity-oriented and rapprochement-focused perspective, can harness the Quran's potential to foster empathy, mutual understanding, and cohesion. Thus, despite the numerous commonalities among Islamic sects, exegetical disagreements throughout history have caused doctrinal and social rifts. In this context, approximative or rapprochement-centered exegesis (tafsīr taqrībī) has emerged as a strategy to reduce differences and strengthen religious mutual understanding. The present article, by examining the importance and objectives of approximative exegesis, demonstrates that this approach plays an effective role not only in the scholarly and theoretical spheres but also in social, political, and other domains. A precise analysis of these dimensions will pave the way for a deeper understanding of the Quran's unity-creating capacities. Furthermore, investigating the explicit or implicit objectives of this type of exegesis can lead to a better grasp of the theoretical and strategic motivations of its proponents. This exegesis, adopting a unity-centered approach in Quranic studies, seeks to create the grounds for religious and sectarian mutual understanding by focusing on the shared doctrinal and exegetical elements among Islamic sects. Consequently, it has significant effects not only at the academic level but also in social, cultural, and political arenas. Moreover, this approach can play an effective role in realizing the unified Islamic Ummah, advancing inter-sectarian dialogue, and reducing sectarian prejudices. The objectives of exegetes who incline toward this approach reflect their diverse scholarly, social, and religious concerns, as well as their effort to present a comprehensive exegesis with a rational and impartial outlook. Therefore, the present writing has been prepared and compiled with the aim of recognizing the importance of approximative exegesis, its objectives, and gaining a better understanding of it in order to achieve unity, advance and expand the goals of religion in Islamic societies, and ultimately realize the unified Islamic Ummah. Approximative exegesis is an approach that, by focusing on shared doctrinal, jurisprudential, and ethical elements, seeks to present the Quran as the point of connection among Muslims and prevent the emergence of intellectual and social rifts. Unlike exclusivist and prejudiced exegeses, this method relies on shared beliefs and ideas to reduce religious tensions and strengthen the spirit of Islamic unity. Accordingly, the main question of this writing is: What importance and necessity does approximative exegesis hold in the religious and scholarly community of Muslims, and what objectives does it indeed serve in various scholarly, theoretical, social, cultural, and political domains? To what extent can it contribute to realizing unity-oriented goals? 46 Studies of Qur̓anic Sciences, Vol. 7, No. 4, 2025 This research has been conducted using a documentary method and a descriptive-analytical approach, aiming to reveal the role of approximative exegesis in achieving the unified Islamic Ummah by examining its importance and objectives. Based on the findings of this study: Quranic exegesis with a unity-oriented and rapprochement-focused approach is not only a theoretical necessity but also a religious and social responsibility in the present era. Approximative exegesis, as a unity-centered approach in Quranic studies, possesses extensive capacities for strengthening religious mutual understanding and social cohesion. The objectives of this type of exegesis encompass theoretical motivations as well as strategic goals. The exegetes' aims stem from social concerns, theological imperatives, and the need for convergence within the Islamic Ummah, reflecting a civilizational and empathetic approach to understanding the Quran. By focusing on shared principles and avoiding sectarian prejudices, this approach can play an effective role in rebuilding the unity of the Islamic Ummah, elevating the general understanding of the Quran, and countering extremist discourses. Supporting this type of exegesis is an effective step toward realizing the unified Ummah and strengthening the cultural and spiritual cohesion of Muslims. Unity-oriented and rapprochement-focused exegesis is not merely a scholarly method for understanding the Quran but also a cultural and social strategy for reinforcing the cohesion of the Islamic Ummah. Exegetes such as al-Ṭūsī, al-Ṭabarsī, Mughniyah, Rashid Rida, and Fadlallah have shown through their works that it is possible to reach a shared and empathetic understanding of the Quran while preserving scholarly principles. This approach stands against extremism, divisiveness, and religious exclusivism, offering a path to reconstructing a shared Islamic identity in the contemporary world. Ultimately, it can be said that approximative exegesis does not only respond to the theoretical and religious needs of its time but also constitutes an important step toward mutual understanding and rational, faithful coexistence with the Quranic text. This is because approximative exegesis opens a window onto the realization of the meaning of unity, constructive inter-sectarian interaction, and the revival of shared revelatory capacities in a pluralistic religious environment. «تفسیر تقریبی» رویکردی است که با تمرکز بر مشترکات اعتقادی، فقهی و اخلاقی، تلاش می‌کند تا قرآن را به‌عنوان نقطه اتصال مسلمانان معرفی کرده، از بروز شکاف‌های فکری و اجتماعی جلوگیری کند. این شیوه، برخلاف تفسیرهای انحصاری و تعصّب‌آلود، با تکیه بر مشترکات عقیدتی و فکری، در پی کاهش تنش‌های مذهبی و تقویت روحیه وحدت اسلامی است. این‌ پژوهش، با روش اسنادی و با شیوۀ توصیفی ـ تحلیلی انجام شده و درصدد است با بررسی اهمیت و اهداف «تفسیرتقریبی»، نقش آن را در تحقق امت واحده اسلامی آشکار سازد. این رویکرد با تمرکز بر مشترکات دینی و کنارگذاشتن منازعات فرقه‌ای، می‌تواند به کاهش درگیری‌های مذهبی، تقویت گفتمان امت واحده، و ارتقای جایگاه جهان اسلام در برابر تهدیدهای بیرونی بینجامد و به راهبردی تمدنی جهت تحکیم وحدت مسلمانان بدل شود. از مهم‌ترین دستاوردهای این پژوهش، ارتقای همبستگی علمی و فکری میان مفسران و محققان اسلامی، فراهم‌سازی زمینه برای گفت‌وگوی بین‌مذهبی و تقویت اعتماد متقابل، مقابله با جریان‌های تکفیری و اسلام‌هراسی، از رهگذر ارائه تصویری عقلانی و وحدت‌گرا از اسلام است.

https://jqss.isca.ac.ir/article_79765_450222f7f3b07eb86002aadf271fa1b4.pdf

پژوهشگاه علوم و فرهنگ اسلامی مطالعات علوم قرآن 2716-9944 7 4 2025 12 22 An Analytical-Critical Examination of the Views of Sunni Scholars on the Compilation of the Quran واکاوی تحلیلی- انتقادی دیدگاه اندیشمندان أهل‌‌سنّت در موضوع گردآوری قرآن 88 67 79766 10.22081/jqss.2026.69754.1323 FA سیدنصرالله موسوی منش سطح 3، حوزه علمیه قم؛ مؤسسه فرهنگ جعفری، قم، ایران. Journal Article 2024 08 24 Since the Noble Quran is the most sacred book for Muslims and the final divine scripture, its history and the manner of its compilation and codification have held—and continue to hold—great importance for Muslims. From the early Islamic centuries to the present, hadith scholars and exegetes have researched and discussed the timing and process of the compilation and codification of the Noble Quran within hadith and exegetical sources. Thus, a key topic in Quranic sciences is the history and manner of the compilation and codification of the Noble Quran. In Sunni hadith sources, various reports have been presented regarding the process of compiling and codifying the Quran, some of which have given rise to doubts about the historical authenticity and integrity of the existing Mushaf. The abundance of diverse accounts and historical texts in this area, along with the methods of reasoning and reconciling them, has led to the formation of different views among Sunni scholars of Quranic sciences. Although all Sunni scholars agree that the entirety of the Quranic verses were written down during the lifetime of the Messenger of God on pieces of leather, wood, bone, silk, paper, and the like, they differ regarding the manner and timing of the compilation and codification of these writings, as well as the arrangement of verses and surahs within a single Mushaf. Consequently, many Muslim scholars have sought to clarify and resolve these ambiguities. The present article aims to examine the views of eight prominent scholars in this field and, through analyzing their perspectives, highlight noteworthy points in their positions. These eight Sunni scholars are: Qāḍī ʿAbū Bakr al-Bāqilānī in his book al-Intiṣār li-l-Qurʾān, al-Ḥakīm al-Naysābūrī (one of the leading Sunni figures) in al-Mustadrak ʿalā al-Ṣaḥīḥayn, al-Bayhaqī in Shuʿab al-Īmān, al-Qurṭubī in his exegesis al-Jāmiʿ li-Aḥkām al-Qurʾān, al-Khāzin in the third chapter of his exegesis Lubāb al-Taʾwīl fī Maʿānī al-Tanzīl, al-Zarkashī in the section on the compilation of the Quran in al-Burhān fī ʿUlūm al-Qurʾān, Niẓām al-Dīn al-Naysābūrī in the fourth introduction to his exegesis Gharāʾib al-Qurʾān titled “The Manner of Compiling the Quran,” and al-Zurqānī in the eighth discussion of his book Manāhil al-ʿIrfān. The present research is qualitative and theoretical in nature, conducted with an analytical-critical approach using a documentary-library method. The author has descriptively and comparatively analyzed the views of these scholars by examining reliable Sunni sources, and through critical evaluation, has scrutinized the contradictions and argumentative foundations of each perspective. The objective of this study is to elucidate and offer a scholarly critique the evolution of the views of these eight prominent Sunni scholars regarding the compilation of the Quran. Based on the findings of this research, Sunni scholars unanimously affirm the divine and revelatory nature of the Quran, yet they present differing views on the manner and timeline of its compilation process. A comparative examination of hadith, exegetical, and historical sources reveals that reports of the compilation of the Quran are, in some cases, marked by contradictions and inconsistencies, making it difficult to provide a single, definitive account of its stages. Nevertheless, the views and scholarly approaches of these thinkers, despite minor methodological differences, rest on several shared principles: precise historical analysis, reliance on authentic sources, integration of analytical methods, attention to the role of key figures in Quranic history, and defense of the accuracy and integrity of the compilation process. In this way, they have endeavored to present a documented, coherent, and scientific picture of the process of compiling and codifying the Quran, demonstrating that this process played a foundational role in preserving, transmitting, and perpetuating the authenticity of the Quranic text throughout history—a principle that enjoys consensus among all Muslims. یکی از مباحث مهم در علوم قرآنی، موضوع تاریخ جمع‌آوری و تدوین قرآن است. از قرون نخستین اسلامی تاکنون، محدثان و مفسران درباره‌ چگونگی گردآوری قرآن، پژوهش و بحث کرده‌اند. در منابع حدیثی اهل‌سنت گزارش‌های گوناگونی درباره‌ این فرآیند ارائه شده که در برخی موارد، موجب طرح شبهاتی درباره‌ اعتبار تاریخی و اصالت مصحف موجود گردیده است؛ ازاین‌رو، بسیاری از اندیشمندان مسلمان درصدد تبیین و رفع این ابهام‌ها برآمده‌اند. هرچند میان علمای اهل‌سنت اتفاق‌‌نظر وجود دارد که در زمان حیات پیامبر اکرم(ص) همه‌ آیات قرآن بر مواد گوناگونی مانند پوست، چوب و استخوان نوشته شده است، اما درباره‌ زمان و شیوه‌ی گردآوری نهایی و ترتیب سوره‌ها اختلاف‌نظرهایی میان آنان دیده می‌شود. پژوهش حاضر با رویکرد تحلیلی ـ انتقادی و به روش اسنادی ـ کتابخانه‌ای انجام شده است. نویسنده با بررسی منابع معتبر اهل‌سنت، دیدگاه اندیشمندان را به‌صورت توصیفی و تطبیقی تحلیل کرده و با ارزیابی انتقادی، تعارض‌ها و مبانی استدلالی هر دیدگاه را واکاوی نموده است. این تحقیق از نوع کیفی و نظری است و هدف آن، تبیین و نقد علمی سیر تحول دیدگاه‌های اهل‌سنت درباره‌ جمع قرآن می‌باشد. نتایج پژوهش نشان می‌دهد که اندیشمندان یادشده، با وجود تفاوت‌های جزئی در روش‌شناسی، همگی بر اصولی چون تحلیل تاریخی، استناد به منابع معتبر، تلفیق روش‌های تحلیلی، توجه به نقش شخصیت‌های کلیدی و دفاع از صحت و دقت فرآیند جمع‌آوری قرآن تأکید داشته و تلاش نموده‌اند تصویری علمی و مستند از چگونگی حفظ و انتقال قرآن ارائه دهند.

https://jqss.isca.ac.ir/article_79766_b37bc2bab5d83a6e6e62991ba43a604e.pdf

پژوهشگاه علوم و فرهنگ اسلامی مطالعات علوم قرآن 2716-9944 7 4 2025 12 22 Critical Analysis of Prominent Views on Religious Language as a Tool for the Evolution of a Deep Understanding of Religion تحلیل انتقادی دیدگاه‌‌های مطرح در زبان دین به‌عنوان ابزار تکامل فهم عمیق دین 110 89 79767 10.22081/jqss.2026.72185.1386 FA حمیدرضا رضایی دانشجوی دکتری، دانشگاه معارف اسلامی، قم، ایران سید محمود طیب حسینی استاد، گروه قرآن‌پژوهی، پژوهشگاه حوزه و دانشگاه، قم، ایران محمدهادی منصوری استادیار، دانشگاه معارف اسلامی، قم، ایران محمد متقیان دکتری، فرهنگستان علوم اسلامی، قم، ایران Journal Article 2025 06 26 Today, religious language has been analyzed from various perspectives. Following the Islamic Revolution, due to the growing sense of need for religion, the deep understanding (tafaqquh) of religion with an evolutionary approach became a necessity. Religious language, as the tool and means of communication with the Legislator (Shāriʿ), is recognized as one of the most important instruments for developing the logic of deduction from religious texts. The study of religious language has long been prevalent among specific groups of scholars, including jurists (fuqahāʾ), theorists of the principles of jurisprudence (uṣūliyyūn), theologians (mutakallimūn), Quranic exegetes, and mystics (ʿurafāʾ), and has been evaluated from different angles over the years. The present article, with the approach of elevating discussions on religious language to enhance the level of understanding and communion with the Legislator, examines the prominent views on religious language. Its objectives are, on one hand, to clarify and delineate the approaches to religious language and to demonstrate the capacity of each in understanding and communicating with the Legislator; and on the other hand, by identifying the various ideas and perspectives in this field and analyzing them, to arrive at the preliminaries and elements for optimizing religious language. Thus, the fundamental concept of the present article is religious language. Religious language is the language of revelation, through which the message of the Legislator has been delivered to us. Accordingly, religious language—also known as the language of the Legislator—in this article is broader than the language of the Quran and includes hadith as well. In other words, it encompasses the entirety of revelatory propositions transmitted from Almighty God, the Prophet, and the Imams in the form of the Quran, hadiths, and supplications to humanity. On this basis, religious language is the language of religious propositions, and approaches to religious language influence our understanding of it and constitute one of the theoretical foundations of religious comprehension. The main question now is: To what extent are the prominent views on the language of religion effective in advancing deduction from religious sources? The significance of the present research lies in the fact that new views on the language of sacred texts—known in the West as hermeneutics—have led to the rejection of positivist outlooks and the acceptance of relativity in understanding. If an appropriate response is not provided in relation to Islamic revelatory texts, this could result in passivity and, consequently, the marginalization of religion under the label of inefficiency. Furthermore, influencing the culture and structures of a society requires intervention in language; and to intervene in the subject of language, in addition to general knowledge, a comprehensive definition of religious language must be offered, along with recognition of its constituent elements and the interconnections among them. With this approach, the relationship of other domains—such as the influence of theological foundations on the understanding of religious language—also becomes evident. 90 Studies of Qur̓anic Sciences, Vol. 7, No. 4, 2025 In the present article, the description and analysis of prominent views among various scholars—including uṣūliyyūn, akhbāriyyūn, mystics, and linguists—regarding religious language have been reported and evaluated. Then, relying on the principles of religious ijtihad, linguistic criteria and elements for the evolutionary understanding of religion are presented, including the elevation of the logic of deduction, the incorporation of theological foundations in understanding language, the development of a view from social to historical dimensions of religious language, an evolutionary and constructive perspective on religious language, and so forth. Based on the findings of this research: Various views have offered a limited interpretation of religious language. Jurists and uṣūliyyūn have confined the language of the Legislator to the time of the initial addressees; akhbāriyyūn have restricted it to specific individuals, namely the infallible ones; mystics have limited the subject of the Legislator’s language to spiritual purposes; and finally, linguists, by prioritizing material evolution, have overlooked the Legislator and interpreted linguistic evolution as limited to material needs. Uṣūliyyūn trace the basis of the Legislator’s communication back to the common sense (ʿurf ʿāmm) of the time of initial address and consider religious language to be the language of common sense, attributing the basis of authority to the Legislator’s endorsement. This conception lacks the capacity to analyze levels of address throughout history and is incapable of adequately responding to new issues that arise over time or managing them. Akhbāriyyūn regard religious language as particular sense (ʿurf khāṣṣ) and consider its addressees to be only the Prophet and the Imams. This view, by denying the Legislator’s communication to the common sense, effectively closes the channel of communication and proof with the general public, leading to the passivity of religion in responding to new needs. 4. Mystics consider the true addressee of the Legislator to be human intellect and present communion with the Legislator as dependent on individuals’ degrees of intellect, affirming levels of address. They recognize at least two levels—general and particular—for the Quran. In this view, the basis of authority returns to certainty (yaqīn). Among its shortcomings are the lack of systematization of the influence of faith on understanding and the restriction of religion’s scope to spiritual matters. Critical Analysis of Prominent Views on … 91 Linguists, based on the evolution of material needs, advocate evolution and pluralism in understanding the religious language. This theory, by accepting pluralism without providing criteria or standards, is unable to prove the validity of plural interpretations. Moreover, in this view, the dominance of material evolution over theoretical evolution is accepted, whereas the evolution of faith leads to the evolution of communication with the Legislator. Linguistic criteria that can lead to evolutionary understanding include: elevating the logic of deduction and deep understanding; incorporating theological foundations into discussions of religious language; adopting a social and historical view of language; attending to all needs; determining direction in linguistic analysis; attention to all levels of understanding; and the constructive (taʾsīsī) nature of religious language. امروزه زبان دین از جهات مختلفی مورد تحلیل قرار گرفته است. پس از انقلاب اسلامی به دلیل رشد احساس نیاز به دین، تفقه در دین با رویکرد تکاملی ضرورت پیدا کرد. زبان دین که ابزار و طریق مفاهمه با شارع است، یکی از مهم‌ترین ابزار توسعه منطق استنباط از متون دینی شناخته می‌‌شود. در مقاله حاضر، به روش توصیف و تحلیل، دیدگاه‌های برجسته نزد دانشمندان مختلف از جمله اصولی‌‌ها، اخباری‌‌ها، عرفا و زبان‌‌شناسان در باب زبان دین، گزارش و ارزیابی شده، سپس با تکیه ‌بر اصول اجتهاد دینی، معیارها و عناصری زبان‌‌شناختی برای تفقه تکاملیِ دین، از جمله ارتقای منطق استنباط، دخالت‌دادن مبانی کلامی در شناخت زبان، توسعه نگاه از اجتماعی به تاریخی بودن زبان دین و نگاه تکاملی و تأسیسی به زبان دین، ارائه شده است. حاصل این تحقیق، وجود نوعی انفعال و ناکارآمدی در همه نظریه‌‌های مطرح در جهت توسعه و تکامل نیاز به دین در عرصه حیات اجتماعی بشر است. همچنین این نتیجه به‌دست‌آمده که به‌منظور تکامل فهم و تفقه قرآن و دین و گسترش حداکثری قلمرو دین در همه حوزه‌‌های زندگی فردی و اجتماعی، به ارائه نظریه‌‌ای جدید نیاز است.

https://jqss.isca.ac.ir/article_79767_59071078baa7b326fd303c9fdb915bb6.pdf

پژوهشگاه علوم و فرهنگ اسلامی مطالعات علوم قرآن 2716-9944 7 4 2025 12 22 A Critical Analysis of the Conflict Between Sexual Objectification of Women and Their Role in the Continuation of Life Based on Verse 223 of Surah al-Baqarah and Related Evidence from Hadith تحلیل انتقادی تقابل ابزار‌انگاری جنسی زنان و نقش‌آفرینی آنان در تداوم حیات با تکیه بر آیه 223 سوره بقره و شواهد روایی 132 111 79768 10.22081/jqss.2026.72979.1405 FA لیلا ابراهیمی طلبه سطح چهار، علوم و معارف قرآن، جامعة‌الزهرا(س)، قم، ایران سعید داودی لیمونی استادیار، پژوهشگاه فرهنگ و اندیشه اسلامی، قم، ایران مهدی درستی طلبه سطح 3، سفیران هدایت، قم، ایران. Journal Article 2025 09 24 The status of women is one of the central topics in contemporary discourses, particularly from the perspective of gender equality. Some feminist approaches, citing specific Quranic verses such as verse 223 of Surah al-Baqarah, interpret the text as conflicting with modern principles of gender equality: “Your wives are a tilth for you, so approach your tilth however you wish, and send ahead for yourselves, and fear Allah, and know that you will meet Him, and give good tidings to the believers.” The simile of women to “tilth” (ḥarth) in this verse, due to its multiple possible interpretations, has given rise to diverse exegeses. A group of critics, relying on the apparent meaning of the simile and historical readings of it, regard this verse as evidence of the instrumentalization of women and the establishment of an asymmetrical relationship between men and women. In contrast, other approaches interpret the same expression as a symbol of women's existential role in the continuation of life, the formation of the family, and the realization of ethical purposes and human tranquility. Accordingly, the question arises: Does the comparison of women to “tilth” in the aforementioned verse support the subordination and instrumentalization of women, or can it serve as the basis for a dignity-centered, reciprocal, and participatory reading of gender? The present study, in order to resolve this semantic knot, examines two main perspectives: First, the viewpoint that frames the term “tilth” in connection with patriarchal history as an indication of women's passivity, men's sexual ownership, and the priority of male will in marital action. Second, the perspective that, by distancing itself from superficial and reductionist readings, considers “tilth” to be an expression denoting women's intrinsic value, constructive role, and agency in the biological, emotional, and social development of humanity. Employing a descriptive-analytical approach and explicating the Quranic text and related hadiths, the present study demonstrates that the conceptual purpose of the verse is not the instrumentalization or humiliation of women, but rather the affirmation of their active and central role in realizing a balanced and stable family. Ignoring the metaphorical, contextual, and narrative layers of the verse leads to a semantic impasse in understanding it. Lexical sources show that “ḥarth” extends beyond the literal meaning of “cultivation and sowing” to encompass the process of preparation and planting, the cultivated land itself, and the resulting harvest. Thus, the word covers a broad semantic field that depicts the networked relationship between “field,” “seed,” and “yield.” When this semantic range is applied to women in the Quranic text, it does not merely mean “a place of consumption” or “a tool for pleasure,” but rather points to their position as the medium for the realization of life, the continuity of generations, and the nurturing of humanity, emphasizing their structural connection to the perpetuation of human existence. At the exegetical and discursive level, some traditional interpretations, influenced by patriarchal cultural and social structures, have understood the verse “Your wives are a tilth for you, so approach your tilth however you wish” in a way that portrays the man as the owner of the body and the exclusive initiator of sexual action, with the woman depicted in a submissive and passive position. Some contemporary feminist readings, relying on this same exegetical heritage and within the framework of modern gender concepts, have highlighted precisely this part and placed the Quranic text as a whole under accusation—whereas many of these interpretations are shaped by extra-textual presuppositions and modern gender concepts that are incompatible with the conceptual structure of the Quran and hadiths. A deep reading of this expression reveals that the verse emphasizes a wide spectrum of human principles in marital relations, and its aim is not merely procreation; rather, it attends to ethics, tranquility, affection, and mutual responsibility. In such a horizon, woman as “tilth” is not a consumable object but a partner in a responsible process whose outcome is the human being, the family, and a balanced society. The findings of this analysis indicate that the Quranic system of sexual relations is founded on mutual respect, bilateral responsibility, and consideration of the emotional and psychological needs of both genders. Domineering or reductionist interpretations reflect more the social and discursive conditions of specific eras than the text itself. From the Quranic perspective, in creation, a single soul was created—“He who created you from a single soul and created from it its mate” (Quran 4:1)—and no duality is apparent in this regard. Islam views men and women as a unified human entity, each complementing the other. Thus, verse 223 of Surah al-Baqarah, in light of the monotheistic worldview and the broader system of verses concerning affection and mercy—“And of His signs is that He created for you mates from among yourselves, that you may find tranquility in them, and He placed between you affection and mercy” (Quran 30:21)—and the mutual description of spouses as garments for one another—“They are a garment for you and you are a garment for them” (Quran 2:187)—can serve as the foundation for redesigning contemporary Islamic discourse on gender around human dignity, mutual agency, and responsible participation. جایگاه زنان در جهان‌بینی اسلامی یکی از موضوعات محوری در گفتمان‌های معاصر است که به‌ویژه از منظر برابری جنسیتی مورد توجه قرار گرفته است. برخی رویکردهای فمینیستی با استناد به آیاتی خاص از قرآن، مانند آیه ۲۲۳ سوره بقره که زنان را به «حرث» تشبیه کرده، این متن را در تعارض با اصول مدرن برابری جنسیتی تفسیر می‌کنند. این تشبیه، به دلیل قابلیت برداشت‌های چندگانه، زمینه‌ساز تفاسیر متفاوتی شده است؛ از جمله دیدگاه‌هایی که زنان را در موقعیتی منفعل و تحت سلطه مردان بازنمایی می‌کنند. این پژوهش دو چشم‌انداز اصلی را مورد بررسی قرار می‌دهد: نخست، دیدگاهی انتقادی که تعبیر «حرث» را دلالتی بر ابزاری شدن و انفعال زن در روابط زناشویی معرّفی می‌کند؛ دوم، دیدگاهی تأییدی که این تشبیه را نمادی از ارزش ذاتی و نقش بی‌بدیل زنان در تکامل زیستی و اجتماعی انسان می‌داند. مطالعه حاضر با بهره‌گیری از رویکرد تحلیلی- انتقادی و تبیین عمیق‌ متن قرآنی و روایات مرتبط بیان می‌کند که غایت مفهومی آیه، نه ابزارانگاری یا تحقیر زنان، بلکه اثبات نقش فعال و محوری آنان در تحقق خانواده متعادل و پایدار است. آیه بر طیف گسترده‌ای از اصول انسانی در روابط زناشویی تأکید می‌کند و هدف آن صرفاً تولید نسل نیست؛ بلکه به اخلاق، عاطفه و مسئولیت متقابل نیز توجه دارد. یافته‌ها نشان می‌دهد نظام روابط جنسی در قرآن مبتنی بر احترام متقابل، مسئولیت دو سویه و لحاظ نیازهای عاطفی- روانی هر دو جنس است؛ و برداشت‌های سلطه‌جویانه یا تقلیل‌گرایانه، اغلب محصول شرایط اجتماعی و فرهنگی زمانه ‌است و نه ذات تعالیم قرآنی.

https://jqss.isca.ac.ir/article_79768_77a45e4264b5b7add78b61a7cc839aae.pdf