دانشگاه علوم و معارف قرآن کریم، مطالعات تفسیر تطبیقی 3115-7890 10 2 2025 12 22 A Comparative Study of the Structure and Narrative Elements of the Story of Adam and Satan in Surahs Șād and Ṭāhā بررسی تطبیقی ساختار و عناصر رِوایی قصه آدم و شیطان در دو سوره ص و طه 10 33 193801 10.22034/csq.2024.315041.1163 FA سید محمود طیب حسینی استاد گروه قرآن و حدیث، پژوهشگاه حوزه و دانشگاه، قم، ایران 0000-0001-5681-0270 Journal Article 2021 11 14 Detailed Abstract Research Objective: One of the highly significant topics in the comparative study of Quranic verses is the intertextual comparison of Quranic narratives—namely, comparing a narrative as it appears in one surah with its occurrence in other surahs. For instance, the narratives of Prophet Moses (a.s.), Prophet Abraham (a.s.), Prophet David (a.s.), Prophet Solomon (a.s.), and others, are repeated in various surahs of the Quran and can be systematically compared. The present study offers an illustrative instance of such comparative Quranic analysis by examining the narrative of Prophet Adam (a.s.) in Surah Șād and Surah Ṭāhā. The central research question is: What are the differences between the narrative of Adam (a.s.) in Surah Șād and Surah Ṭāhā, despite their structural similarities, how do these differences make the two distinct from each other, and what underlying secret or rationale governs these variations? To demonstrate the necessity and significance of this inquiry, one must review the scholarly benefits and theological purposes resulting from this discussion. In the comparative study of recurrent Quranic narratives—particularly the stories of the prophets and their tribulations—several key objectives can be identified: Objectives of Comparative Quranic Narrative Analysis A. Disclosing the subtle narrative variations across different surahs. B. Uncovering the relationship between the narratives presented in each surah and the overarching thematic purpose (gharāḍ) of that specific surah. The underlying hypothesis is that every narrative—whether concerning a prophet or an entire nation—is framed from a specific perspective that perfectly aligns with and serves the primary theological theme of the surah in which it is embedded. C. Providing a foundational framework for utilizing the narrative structures of each surah to decipher and articulate its overall theological purposes. D. Addressing the modern and classical skepticism regarding 'repetition' in the Quran. A common critique leveled against Quranic narratives is the recurrent nature of certain stories across different chapters. Through a rigorous comparative analysis of these narrative variations, one can demonstrate that these are not redundant repetitions but purposeful retellings with distinct thematic functions. Indeed, our hypothesis asserts that no story is identically duplicated in different surahs; thus, literal, redundant repetition does not exist in the Holy Quran. E. Reconstructing the chronological sequence and historical phases of Quranic narratives. This methodological approach was pioneered by Allamah Tabataba'i in his monumental exegesis, Al-Mizan. Throughout his commentary, under specific narrative units, Allamah Tabataba'i utilizes this very method of comparative analysis to reconstruct and chronologically organize the historical timeline of Quranic events. Research Methodology: The methodology employed in this study is the standard descriptive-analytical research method, conducted through a comparative lens. While the paper adopts a comparative stance, it also utilizes the principles and frameworks of comparative analysis. Crucial among these principles is the identification of both shared commonalities and distinctive variations between the two compared phenomena. The structural rules of comparative analysis dictate: (1) discovering the exact overlaps and divergences between the two narratives, (2) moving beyond superficial, outer-level differences to isolate the fundamental factors driving these narrative variations, and (3) disclosing the primary underlying catalyst that necessitates these structural and thematic differences. Research Findings: By comparing the story of Adam and Satan in the two surahs Șād and Ṭāhā, the following findings were obtained: The primary narrative axis of Surah Șād is Satan's sworn resolution to 'mislead all of mankind, except Your sincere, purified servants (al-ibād al-mukhlaṣīn).' Consequently, Surah Șād aims to depict the Prophet Muhammad's (s.a.w.) absolute victory over the Meccan polytheists and the ultimate establishment of his religious and political sovereignty. Since the expansion of Islamic authority throughout history opens up extensive opportunities for governance and political power, the story of Adam in this surah serves as a potent warning to rulers. It highlights that Satan has sworn to divert all leaders from the righteous path of divine governance, and that only those leaders who possess absolute sincerity (ikhlaṣ) are immune to this deception. Conversely, the central narrative element of the story of Adam in Surah Ṭāhā revolves around 'deception accompanied by the seductive promise of an everlasting, imperishable kingdom (mulk lā yablā).' This element is also in complete harmony with the primary purpose of the Surah, because God warns in this story that believers must not be deceived by Satan and must not fall into greed for ruling, which would cause their fall and that of their community. Other distinct points of the story in Surah Ṭāhā are positioned under the shadow of this main element. With this analysis, both Surahs Șād and Ṭāhā address the critical issue of politics, governance, and their corresponding ethical vulnerabilities in an Islamic society. However, they approach this theme from distinct stages: In Surah Șād, the narrative focuses on the establishment phase of Islamic sovereignty, establishing the essential qualifications and prerequisites of legitimate leadership (namely, spiritual sincerity and purification). In Surah Ṭāhā, the narrative addresses the post-establishment phase, offering counsel and warnings to the Prophet's successors and the believers to guard against the deceptive lure of perpetual power and political hubris, ensuring that greed does not trigger a catastrophic societal collapse. Final Conclusion: From the discussions of this paper, the conclusion is reached that the comparative study of stories with a single subject in different surahs yields two major achievements: One is synergy and completing the chain of stories, and the other is discovering the relationship between the perspective of each story and the main theme of the surah. Also, through a comparison of the narrative elements of the story of Adam (a.s.) and Satan in the two surahs, we find that from a content perspective, the main element distinguishing the story of Adam in Surah Șād is sincerity (ikhlaṣ), establishing the immunity of purified servants of God from Satan's deception and warning against deviation in the matter of power and governance in the Islamic community. From the Quran's point of view, only the sincere (mukhlaṣīn) have competence for governance. Conversely, the main element of the story of Adam (a.s.) in Surah Ṭāhā is a warning that power-seeking and the desire for political dominion represent the chief catalysts for human deviation and moral collapse قصه‌‌های قرآن کریم ساختار هندسی عالی، هنری و منحصربهفردی دارد و از عناصر روایی به نحو فوقالعادهای در جهت اهداف هدایتی و تربیتیاش بهره برده است. قصههای قرآن از منظرهای مختلف اعم از ادبی، هنری، بلاغی، تاریخی و... قابلمطالعه و حائز اهمیت است. مقاله حاضر درصدد است با روش توصیفی- تطبیقی، به تحلیل ساختار و محتوا و عناصر روایی قصهی آدم و شیطان در دو سوره ص و طه ـ که نخستین سوره مشتمل بر این قصه در ترتیب نزول هستند ـ پرداخته و ارتباط طرح این قصه در دو سوره یادشده را از منظر ادبی با غرض اصلی هر یک از این دو سوره واکاوی کند. از رهگذر این توصیف و مقایسه، به دست آمد که اولاً تجمیع عناصر روایی این دو قصّه، از سوره ص به طه، روایت تاریخی مسلسلی از داستان آدم و شیطان را گزارش میکند. ثانیاً در هر یک از دو قصه، علاوه بر وجود عناصر مشترک و مشابه، عناصر متمایزی منطبق با اغراض ادبی دو سوره ص و طه وجود دارد که به هر یک از دو قصه هویت مستقل داده و ازنظر هنری، قرآن را از هرگونه تکرار در قصّه مبرّا می دارد.

https://cis.quran.ac.ir/article_193801_c744f64edf0923982e3168f5f97b5d21.pdf

دانشگاه علوم و معارف قرآن کریم، مطالعات تفسیر تطبیقی 3115-7890 10 2 2025 12 22 A Comparative Study of the Hermeneutical Foundations, Sources, and Orientations of Muhammad Husayn Tabataba'i and Muhammad Husayn Fadlallah بررسی مقایسه‌ای مبانی، منابع و گرایش تفسیری محمد حسین فضل‌الله و محمد حسین طباطبایی 34 61 247395 10.22034/csq.2026.478558.1472 FA محسن قاسم پور راوندی استاد علوم قرآن و حدیث، دانشگاه علامه طباطبایی،دانشکده الهیات ومعارف اسلامی، تهران، ایران. حنان عمیدی دانشجوی دکترای علوم قرآن و حدیث، دانشگاه علامه طباطبایی،دانشکده الهیات ومعارف اسلامی، تهران، ایران 0009-0003-1999-8296 Journal Article 2025 04 13 Detailed Abstract Research Objective: This study was conducted with the aim of performing a comparative analysis of the hermeneutical foundations (mabāni), source materials (manābi‘), and exegetical orientations (gerāyeshhā) of Allameh Muhammad Husayn Tabataba'i in his commentary Al-Mizan fi Tafsir al-Qur'an and Allameh Muhammad Husayn Fadlallah in his commentary Min Wahy al-Qur'an. It seeks to address the primary research question: despite their shared utilization of the "Quran-by-Quran" (tafsīr al-Qur'ān bi-al-Qur'ān) method, what points of convergence and divergence exist between these two exegetes across these three domains? Additionally, the secondary research questions focus on examining their shared and distinct principles, the sources utilized, their exegetical orientations, and the influence of their social concerns and rational approaches on their respective commentaries. Research Methodology: This study employs a descriptive-analytical methodology, utilizing library-based research to compare the hermeneutical foundations, source materials, and exegetical orientations of Allameh Tabataba'i and Allameh Fadlallah, who are among the most prominent contemporary Shia commentators. Research Findings: : Exegetical Foundations (Mabāni): In the domain of hermeneutical foundations, the findings indicate that both commentators subscribe to several shared principles, such as the preservation of the Quran from alteration (ʿiṣmah al-Qur'ān min al-taḥrīf), the general intelligibility of the verses for the public, the authoritative validity of the apparent meanings (hujjiyyah al-ẓawāhir), and the acceptance of the abrogation (naskh) of certain Quranic rulings. However, notable differences exist in their perspectives: Tabataba'i views the inimitability of the Quran (iʿjāz) as comprehensive and multi-faceted, encompassing eloquence (balāghah), unseen reports (akhbār al-ghayb), and the absence of internal contradiction, whereas Allameh Fadlallah restricts the miraculous aspect of the Quran primarily to its expressive (bayāni) dimension. Furthermore, Allameh Tabataba'i employs exegetical traditions (riwāyāt) as corroborating evidence (mu'ayyad), whereas Allameh Fadlallah only accepts traditions that actively facilitate the comprehension and derivation of meanings from the verses, placing a rigorous emphasis on the critical evaluation of their chains of transmission (asnad). Research Findings: Exegetical Sources (Manābi‘):Regarding exegetical sources, both commentators utilize the Quran as their primary source, alongside the Sunnah, intellect (ʿaql), hadith collections, and preceding commentaries. However, Allameh Tabataba'i considers the intellect as an independent source in exegesis and draws upon a broader range of narrative sources, including the Four Books (al-Kutub al-Arbaʿah) of the Shia and the Six Books (al-Ṣiḥāḥ al-Sittah) of the Sunni traditions. In contrast, Allameh Fadlallah treats the intellect primarily as an instrumental tool for comprehending the Quran and the Sunnah, and exhibits greater caution in employing hadith narratives due to concerns regarding potential chains of transmission weakness. Research Findings: Exegetical Orientations (Gerāyeshhā):In terms of exegetical orientations, both commentators share common social and literary orientations while avoiding an overly juridical (fiqhi) approach. Nonetheless, Allameh Tabataba'i exhibits a prominent philosophical and theological (kalāmi) orientation, analyzing theological matters through the lens of philosophical rationality. Conversely, Allameh Fadlallah lacks a philosophical orientation, opting instead to emphasize innate/primordial rationality (al-ʿaqlāniyyah al-fiṭriyyah) in theological analysis. While the social orientation in Al-Mizan is pursued through a balanced approach aligned with Quranic teachings, it is significantly more pronounced in Min Wahy al-Qur'an, which focuses intensively on contemporary issues and the immediate needs of modern society, particularly within the dynamic sociopolitical context of Lebanon. Research Findings: Socio-Political Influences: In response to the influence of social and political concerns, the findings indicate that the serene and scholarly atmosphere of Qom steered Allameh Tabataba'i's commentary toward comprehensiveness and systematic balance in philosophical, theological, and social discussions. Conversely, the turbulent and dynamic environment of Lebanon directed Allameh Fadlallah's commentary toward practical social and educational (tarbawi) issues, seeking direct answers to contemporary exigencies. Furthermore, the divergence in their rational frameworks—Allameh Tabataba'i's systematic philosophical rationality versus Allameh Fadlallah's innate rationality—has led to distinct methodologies in their respective theological and exegetical analyses. Final Conclusion: This research demonstrates that despite their shared reliance on the Quran-by-Quran exegetical methodology, their divergences in foundational principles (such as the nature of inimitability and the role of traditions), sources (the role of intellect and the extent of hadith utilization), and orientations (philosophical and theological versus social and educational) stem primarily from their distinct intellectual anxieties, life environments, and rational frameworks. These findings contribute to a deeper understanding of the diversity of exegetical approaches within the Shia tradition and illustrate the profound impact of contextual and environmental factors on Quranic hermeneutics. علامه طباطبایی و علامه فضل‌الله، از برجسته‌ترین مفسران معاصر شیعه، با بهره‌گیری از روش تفسیر قرآن به قرآن، تفاسیر ارزشمند «المیزان» و «من وحی‌القرآن» را ارائه کرده‌اند که هر یک ویژگی‌های منحصربه‌فردی در رویکرد تفسیری دارند. این پژوهش با روش توصیفی-تحلیلی به مقایسه مبانی، منابع و گرایش‌های تفسیری این دو مفسر پرداخته و درصدد تبیین اشتراکات و افتراقات آنهاست. در حوزه مبانی تفسیری، هر دو مفسر به مصونیت قرآن از تحریف، فهم‌پذیری آیات برای عموم، حجیت ظواهر قرآن و پذیرش نسخ برخی احکام قرآنی معتقدند. با این حال، در موضوع اعجاز قرآن و نقش روایات تفسیری اختلافاتی وجود دارد؛ طباطبایی اعجاز قرآن را عام و شامل جنبه‌های متعدد مانند بلاغت، اخبار غیبی و فقدان اختلاف می‌داند، در حالی که فضل‌الله اعجاز را به جنبه بیانی محدود کرده و بر بلاغت قرآن تأکید دارد. همچنین، طباطبایی از روایات تفسیری به‌عنوان مؤید و مکمل تفسیر استفاده می‌کند، اما فضل‌الله تنها روایاتی را می‌پذیرد که در خدمت فهم و استنباط آیات باشند و به نقد دقیق اسناد روایات توجه ویژه‌ای دارد. از نظر منابع تفسیری، هر دو مفسر از قرآن، سنت، عقل، منابع حدیثی و تفاسیر پیشین بهره جسته‌اند، اما طباطبایی عقل را به‌عنوان منبعی مستقل در تفسیر به کار می‌برد، در حالی که فضل‌الله عقل را ابزاری برای فهم بهتر قرآن و سنت می‌داند. در گرایش‌های تفسیری، هر دو مفسر گرایش اجتماعی و ادبی مشترکی دارند و از پرداختن به گرایش فقهی پرهیز کرده‌اند. با این حال، طباطبایی دارای گرایش فلسفی و کلامی برجسته‌ای است و مسائل کلامی را با عقلانیت فلسفی تحلیل می‌کند، در حالی که فضل‌الله فاقد گرایش فلسفی بوده و بر عقلانیت فطری و کاربردی در تحلیل کلامی تأکید دارد. این پژوهش نشان می‌دهد که تفاوت‌های تفسیری این دو مفسر، علاوه بر روش‌های عقلانی متفاوت، از دغدغه‌های اجتماعی و سیاسی متمایز آنها، به‌ویژه تأثیر محیط پویای لبنان بر فضل‌الله، نشأت می‌گیرد.

https://cis.quran.ac.ir/article_247395_24ceb36972336ad799b3bebb64d58c3f.pdf

دانشگاه علوم و معارف قرآن کریم، مطالعات تفسیر تطبیقی 3115-7890 10 2 2025 12 22 A Critique and Analysis of John Burton's Erroneous Citations of Quranic Verses in Proving the Abrogation of Ruling and Recitation from the Perspective of Shia and Sunni Exegetes نقد و تحلیل استنادات نادرست جان بِرتُن بر آیات قرآن در اثبات نسخ حکم و تلاوت از منظر مفسران فریقین 62 85 238924 10.22034/csq.2025.558559.1607 FA نفیسه زارعی دانش آموخته علوم قرآن و حدیث دانشگاه تهران، دانشکدگان فارابی، قم، ایران 0009-0007-0216-880X حسن رضایی هفتادر دانشیار علوم قرآن و حدیث دانشگاه تهران، دانشکدگان فارابی، قم، ایران 0000-0001-5481-9327 Journal Article 2025 06 08 Detailed Abstract Research Objective: The subject of abrogation (naskh) in the Holy Quran has consistently been one of the most contentious debates among exegetes and specialists of Quranic sciences. In this study, the objective is to investigate and analyze the viewpoints of John Burton, one of the most influential scholars within the Western tradition of Islamic studies, regarding 'Naskh al-Hukm wa-l-Tilawah' (the simultaneous abrogation of both ruling and recitation). Adopting a critical approach, Burton proposes the concept of abrogation—particularly the abrogation of recitation—as a post hoc (retrospective) rationalization for the loss of certain Quranic texts. He argues that this concept was an attempt by early classical exegetes to explain theological ambiguities such as the 'Prophet's forgetfulness' or 'God causing certain verses to be forgotten.' To substantiate his claim, Burton refers to several Quranic verses and their respective exegeses, examining texts such as the 'Son of Adam' (Ibn Adam) passage and the 'Well of Ma'unah' (Bi'r Ma'unah) report as primary case studies. This study, while presenting a detailed exposition of Burton's arguments, evaluates the strength and weakness of the narrative (tradition-based) and theological foundations of his theory, and delineates the impact of this critical viewpoint on contemporary debates in Quranic sciences. Research Methodology: This research employs a descriptive-analytical methodology. First, John Burton's perspectives regarding the abrogation of both ruling and recitation (Naskh al-Hukm wa-l-Tilawah) are examined. Subsequently, using qualitative content analysis, his citations of Quranic verses and associated commentaries are evaluated. Furthermore, the viewpoints of the exegetes of the two major Islamic schools of thought (Shia and Sunni) regarding the subject of abrogation are compared to highlight the strengths and weaknesses of Burton's arguments. This methodology enables us to achieve a deeper understanding of the mechanisms of Burton's erroneous applications of Quranic verses and their classical exegeses. Research Findings: The findings of this research demonstrate that John Burton's arguments concerning Naskh al-Hukm wa-l-Tilawah are constructed upon erroneous citations and imprecise interpretations of Quranic verses. Without taking into account the historical and cultural contexts of the revelation, he has formulated analyses that stand in direct opposition to the consensus of both classical (early) and contemporary (later) exegetes of Shia and Sunni schools of thought. For instance, regarding texts such as the 'Son of Adam' and the 'Well of Ma'unah' which Burton puts forward as examples of 'missing' verses, there is absolutely no indication of the abrogation of recitation (Naskh al-Tilawah) associated with them in classical Islamic exegeses. Moreover, the concept of 'prophetic forgetfulness' that Burton adduces as one of the catalysts for abrogation is presented in Islamic sources in a way that poses no conflict whatsoever with the preservation of the Quran or the theological doctrine of prophetic infallibility ('Ismah). Final Conclusion: In conclusion, this study demonstrates that John Burton's perspective on Naskh al-Hukm wa-l-Tilawah is largely predicated upon subjective, personal interpretations and flawed citations, which fail to align with the viewpoints of mainstream Shia and Sunni exegetes. This approach not only fails to offer a correct understanding of the concept of abrogation in the Quran, but it also risks reinforcing misconceptions regarding the preservation and integrity of the Holy Quran. Consequently, it is recommended that Islamic studies, particularly in the realm of Quranic sciences, rely on authoritative primary sources and the scholarly consensus of classical and modern exegetes to prevent the propagation of such academic misunderstandings. مسئله نسخ در قرآن کریم همواره یکی از موضوعات چالش‌برانگیز در میان مفسران و متخصصان علوم قرآنی بوده است. در سنت غربی مطالعات اسلامی، جان برتن یکی از تأثیرگذارترین محققانی است که با رویکردی انتقادی، تلاش کرده است تا سازوکار تدوین و جمع‌آوری قرآن را زیر سؤال ببرد. این مقاله به تحلیل دیدگاه‌های برتن در خصوص نوعی از نسخ می‌پردازد که وی آن را «نسخ الحکم و التلاوة»(منسوخ شدن حکم و تلاوت به‌صورت هم‌زمان) می‌داند و آن را به‌مثابه توجیهی پسینی برای از دست رفتن برخی متون قرآنی قلمداد می‌کند. برتن استدلال می‌کند که مفهوم نسخ، به‌ویژه نسخ تلاوت، تلاشی از سوی مفسران متقدم بوده تا ابهاماتی چون «فراموشی پیامبر» یا «خداوند باعث فراموشی برخی آیات شده» را توضیح دهند و برای اثبات مدعای خود به آیاتی از قرآن و تفاسیر آن‌ها اشاره می‌کند. بر اساس تحلیل برتن، این روایات درواقع نشان‌دهنده آیاتی هستند که از مجموعه نهایی قرآن کنار گذاشته‌شده یا «مفقود» گشته‌اند. برای اثبات این مدعا نیز، آیاتی مانند ابن آدم و بئر معونه را به‌عنوان نمونه بررسی کرده است. این پژوهش، ضمن شرح و بسط دقیق استدلال‌های برتن، به ارزیابی قوت و ضعف بنیادهای روایی و کلامی نظریه او می‌پردازد و چگونگی تأثیر این دیدگاه انتقادی بر مباحث معاصر علوم قرآنی را تبیین می‌کند.

https://cis.quran.ac.ir/article_238924_7376f794faaa360ec55780d5c9d4b69b.pdf

دانشگاه علوم و معارف قرآن کریم، مطالعات تفسیر تطبیقی 3115-7890 10 2 2025 12 22 A Comparative Analysis of the Divine Sunnah of the Triumph of Truth over Falsehood in Tafsir al-Mizan and the Exegetical Works of Ayatollah Khamenei تحلیل تطبیقی سنت غلبه حق بر باطل در تفسیر المیزان و آثار تفسیری آیت‌الله خامنه‌ای 86 111 237724 10.22034/csq.2025.520385.1550 FA محمد یوسفعلی تبار دانشجوی دکتری، رشته مدرسی معارف گرایش مبانی نظری اسلام، دانشگاه معارف اسلامی، قم، ایران 0000-0002-1251-4020 حسن پناهی آزاد دانشیار، گروه مبانی نظری اسلام، دانشگاه معارف اسلامی، قم، ایران 0009-0008-7750-2478 امیر محسن عرفان استادیار، گروه تاریخ و تمدن اسلامی، دانشگاه معارف اسلامی، قم، ایران 0000-0002-8983-2107 سیدمحمدصادق موسوی نسب استادیار، گروه علوم تربیتی، موسسه آموزشی و پژوهشی امام خمینی (ره)، قم، ایران 0009-0005-0776-5203 Journal Article 2025 04 21 Detailed Abstract Research Objective: Focusing on one of the most fundamental divine laws (sunan ilāhiyyah) in the Holy Qur'an, namely the law of "the triumph of truth (ḥaqq) over falsehood (bāṭil)," this study seeks to provide a comparative analysis of this concept in the thought of two prominent contemporary exegetes: Allamah Muhammad Husayn Tabataba'i and Ayatollah Sayyid Ali Khamenei. The primary research question is to uncover the conceptual similarities and methodological divergences of these two thinkers regarding the definition (chīstī), rationale (charāyī), mechanism of realization (sāzokār-e taḥaqquq), and the historical and ontological frameworks of this divine law. This research attempts to demonstrate how differences in philosophical foundations, historical perspectives, and the agency of human beings in divine processes lead to two complementary yet distinct readings of the law of the triumph of truth over falsehood, and how these readings can contribute to a dynamic understanding of history and Islamic civilization in the contemporary era. Research Methodology: This study employs a qualitative, descriptive-analytical approach based on a comparative content analysis of selected exegetical texts. To execute the comparative exegetical methodology, the following steps were taken: First, data was collected through a meticulous study of Allamah Tabataba'i's Tafsir al-Mizan and Ayatollah Khamenei's exegetical works (such as his commentaries on Surahs As-Saff, Al-Hashr, Al-Mujadilah, At-Tawbah, etc.), extracting the passages relevant to the divine law of the triumph of truth over falsehood. Second, content analysis was performed to categorize the primary themes, arguments, and Quranic evidence cited by each exegete. In the comparative stage, their viewpoints were contrasted based on specific criteria, including: the foundational explanation of the triumph of truth, the role of divine will, the agency of human factors, misconceptions surrounding the triumph of truth, the types of triumph, the conditions for achieving victory or defeat, and the distinctiveness of their methodological approaches. This methodology enabled the study to preserve absolute fidelity to the source texts while systematically analyzing the conceptual patterns and methodological distinctions of the two exegetes. Research Findings: The findings indicate that both commentators view the divine law of the triumph of truth over falsehood as a definitive, immutable, and deeply rooted law within both the existential (takwīnī) and legislative (tashrī‘ī) realms. Both believe that truth—by virtue of its connection to the Divine Essence—possesses inherent stability and permanence, whereas falsehood—owing to its lack of ontological grounding—is destined to perish. Their shared views encompass the ontological explanation of the triumph of truth (the inherent stability of truth and the transient nature of falsehood), the role of divine will in guaranteeing victory, and an emphasis on verses such as: "Allah has decreed: I will surely overcome, I and My messengers" (Qur'an 58:21). Nevertheless, a fundamental difference lies in their respective analytical frameworks: Allamah Tabataba'i, employing a philosophical-ontological approach, conceptualizes the triumph of truth as an intrinsic law of creation. Using Quranic metaphors such as water foam (Qur'an 13:17) and the goodly tree (al-shajarah al-ṭayyibah) (Qur'an 14:24–25 ), he explains the instability and fleeting nature of falsehood. He demonstrates the continuity of this divine law through the use of present-continuous (muḍāri‘) verbs in Quranic verses (such as Qur'an 42:24), arguing that human skepticism about this law stems from a short-term, limited perspective. Conversely, Ayatollah Khamenei, utilizing a historical-sociological approach, emphasizes human agency in the actualization of this divine law. He posits that triumph is conditional upon the social action of believers, striving (mujāhadah), piety (taqwā), assisting the cause of religion, and triumphing over one's base desires (hawā al-nafs). In his view, the victory of truth is a gradual, historical process shaped in the crucible of the continuous struggle between the fronts of truth and falsehood, the realization of which demands the active presence of human agents on the stage of action. He examines historical examples, such as the struggles of the prophets, and analyzes factors of failure such as negligence (ghaflah), lethargy, and vanity. The primary divergences lie in Tabataba'i's focus on the existential/cosmic (takwīnī) dimension versus Khamenei's emphasis on human responsibility, the categorization of victory (intellectual vs. military), and the relationship of this law to other divine laws (such as purification/tamḥīṣ and divine assistance/naṣr). This divergence of perspective is rooted in the dominance of a philosophical-epistemological outlook in Allamah Tabataba'i's exegesis versus a concrete, socio-political approach in Ayatollah Khamenei's work, reflecting the distinct historical, intellectual, and practical contexts of their scholarly lives. Final Conclusion: The conclusion of this study indicates that the two examined approaches are not contradictory, but rather complementary. Allamah Tabataba'i's ontological approach provides the solid philosophical foundation and conviction necessary for the belief in the ultimate victory of truth, while Ayatollah Khamenei's socio-historical approach offers a practical roadmap for actualizing this divine law in individual and social spheres. Consequently, the divine law of the triumph of truth over falsehood is not merely a passive divine promise, but an active, strategic framework for faithful action in the contemporary world. Furthermore, this study proposes that future research engage in comparative analyses with other contemporary thinkers (such as Morteza Motahhari or Abdollah Javadi-Amoli) and extract the practical dimensions of these divine laws for cultural policy-making. سنت غلبه حق بر باطل از مفاهیم بنیادین قرآن کریم است که در بسیاری از آیات به آن تصریح‌شده است. بااین‌حال، تفاوت در مبانی هستی شناختی و رویکرد تفسیری مفسران معاصر، تبیین‌های متنوعی از چیستی و سازوکار تحقق این سنت به دست داده است. این پژوهش باهدف بررسی تطبیقی دیدگاه علامه محمدحسین طباطبایی در تفسیر المیزان و آیت‌الله سید علی خامنه‌ای در تفسیر آیات مرتبط، به واکاوی اشتراکات و تفاوت‌های این دو رویکرد پرداخته است. روش تحقیق، کیفی، توصیفی تحلیلی و مبتنی بر تحلیل محتوای تطبیقی متون تفسیری منتخب است. یافته‌های پژوهش نشان می‌دهد که هر دو اندیشمند، سنت غلبه حق بر باطل را سنتی تکوینی-تشریعی، تخلف‌ناپذیر و ریشه‌دار در ساختار هستی می‌دانند. بااین‌حال، علامه طباطبایی بیشتر با رویکرد فلسفی‌ـ ‌هستی‌شناختی و آیت‌الله خامنه‌ای با رویکرد تاریخی‌ـ‌تمدنی به این سنت نگریسته‌اند. در نگاه طباطبایی، ثبات ذاتی حق و زوال باطل از اصول بنیادین برجسته است، درحالی‌که خامنه‌ای بر نقش اراده، مجاهدت، تقوا و نصرت دین توسط انسان‌ها در تحقق این سنت تأکید دارد. این پژوهش با تلفیق دو رویکرد، افق تازه‌ای برای تحلیل سنت‌های الهی در عرصه تمدن‌سازی اسلامی و فهم پویای تاریخ از منظر قرآنی می‌گشاید.

https://cis.quran.ac.ir/article_237724_f7e7b6d99036ac35fb4ac14531dad6ff.pdf

دانشگاه علوم و معارف قرآن کریم، مطالعات تفسیر تطبیقی 3115-7890 10 2 2025 12 22 Investigating the Issue of Men's Nushūz (Marital Discord) in Verse 128 of Surah An-Nisā, Centered on a Comparative Study of the Exegetical Views of Ayatollah Javadi Amoli and Allameh Tabarsi بررسی مسئله نشوز مردان در آیه 128 سوره نساء با محوریت تطبیق دیدگاه تفسیری آیت جوادی آملی و علامه طبرسی 112 133 232455 10.22034/csq.2025.485424.1483 FA سید محمد حسین میری دانشیار گروه معارف اسلامی دانشگاه علوم کشاورزی و منابع طبیعی، خوزستان، ایران 0000-0002-2537-1479 سمیه جعفری کلهرودی دانش آموخته کارشناسی ارشد علوم قرآن و حدیث دانشگاه خوارزمی؛ طلبه سطح 3 تفسیر و علوم قرآن مدرسه علمیه تخصصی الزهرا (س)، خوزستان، ایران مژده جمالی پور کارشناس مهندسی پزشکی دانشگاه آزاد دزفول؛ طلبه سطح 3 تفسیر و علوم قرآن مدرسه علمیه تخصصی الزهرا (س)، خوزستان، ایران Journal Article 2024 10 25 Detailed Abstract Research Objective: The objective of this study is to investigate the issue of men's nushūz (marital discord/recalcitrance) in Verse 128 of Surah An-Nisā by comparing the exegetical perspective of Ayatollah Javadi Amoli with that of Allameh Tabarsi. Given that nushūz is a highly significant phenomenon affecting the stability and quality of marital life and the family unit, and its impact on preserving the family foundation is of great importance, this study seeks to examine this issue across several centuries—spanning the time between the compilation of the contemporary exegesis Tasnīm and the classical exegesis Majma' al-Bayan (5th century AH)—in order to compare the dimensions of attention given to men's nushūz and the Quranic and interpretive solutions provided for this phenomenon. While most scholarship regarding nushūz revolves around women's nushūz, investigating this phenomenon in men, as well as examining the differences in perspectives and solutions offered over several centuries, is one of the main goals of this research. One of the central concerns of this study was whether a contemporary social exegesis such as Tasnīm differs in its definitional foundations of the word nushūz, its angle of vision, and the proposed solutions, compared to an exegesis written in the fifth century AH. Research Methodology: This study employs a descriptive-analytical method. First, the term nushūz was investigated in dictionaries and commentaries to examine its literal and technical meanings. Subsequently, classical and contemporary exegetical texts concerning Verse 128 and Verse 34 of Surah An-Nisā were studied, and the general views of commentators were compiled to obtain an overall understanding of the issue of men's and women's nushūz and the differences between these two types of nushūz. Following this, a meticulous analysis was conducted on the perspectives of Ayatollah Javadi Amoli and Allameh Tabarsi regarding these issues, examining the differences in the views of these two esteemed commentators, as well as the differences in addressing men's nushūz between the fifth century AH and the contemporary era. Research Findings: Verse 128 of Surah An-Nisā contains four central and pivotal elements: khawf (fear/apprehension), nushūz (marital discord/ill-conduct), i'rād (turning away/aversion), and musālahah (reconciliation/peace-making). An examination of the literal and technical meanings of these terms reveals very little difference in opinion between these two esteemed commentators. One point of divergence is regarding the meaning of the word khawf; Ayatollah Javadi Amoli interprets this word solely to mean "supposition" (conjecture/suspicion), whereas Allameh Tabarsi also considers the meaning of "certainty" for it. Ayatollah Javadi Amoli relates nushūz to marital relations and attributes i'rād to emotional coldness in the relationship. Allameh Tabarsi regards nushūz as oppression/injustice (stamy) toward the wife, and defines i'rād as the same coldness and withdrawal of the husband from the wife. However, neither commentator provides a comprehensive and exclusive definition of men's nushūz under this verse, and no distinct point or solution has been articulated despite the centuries separating these two commentaries. Furthermore, the threefold solution proposed for women's nushūz in Verse 34 of Surah An-Nisā cannot be applied to men's nushūz due to the husband's role of guardianship (qawamiyyah), position, and authority in the family. Final Conclusion: The discussion on men's nushūz in its exegetical dimension, even in the commentary of Ayatollah Javadi Amoli—which is a modern commentary largely attentive to contemporary society and newly emerging issues (masā'il al-mustahdathah)—has not entered into new territory. Even under current circumstances in Islamic society, where the discussion of men's and women's nushūz has become somewhat more prominent, no new insights or distinct solutions have been offered. This indicates that the case-by-case (practical/exemplary) investigation of men's nushūz remains one of the neglected aspects in contemporary and social Quranic exegeses. بحث نشوز ازجمله مواردی است که خداوند در قرآن کریم در بحث حقوق زن و مرد به آن پرداخته است. بیشتر فقها، نشوز را عدم یا امتناع از تمکین زن می‌دانند درحالی‌که در آیه 128 سوره نسا این واژه برای مردان هم بکار رفته است. این مقاله با روش توصیفی – تحلیلی، به بررسی مسئله نشوز مردان با محوریت تطبیق دیدگاه تفسیری آیت‌الله جوادی آملی و علامه طبرسی پرداخته است و حکم نشوز مردان، حدودوثغور آن، مصادیق و راهکارهای مقابله با آن را بررسی کرده است. نگارندگان در این مختصر، دریافتند که حکم نشوز همان‌طور که شامل زنان می‌شود، مردان را نیز اگر از وظایف واجب خود اجتناب کنند، شامل می‌شود. آیت‌الله جوادی آملی نشوز مرد را، اعراض وی از همسرش به جهت مسائل زناشویی می‌داند و علامه طبرسی نیز مردی را ناشز معرفی می‌کند که خود را از همسرش برتر بداند یا به او ظلم کند و یا حقوق واجب وی را نپردازد و یا به زن دیگری تمایل قلبی داشته باشد. هر دو مفسر بر راهکار ارائه‌شده‌ی آیه که همان گذشتن زن از برخی حقوق خود و جلب رضایت شوهر برای ادامه زندگی در قالب مصالحه است، به‌عنوان راهکاری برای حفظ زندگی مشترک تأکید می‌کنند و این مصالحه را بهتر از طلاق می‌دانند. در ادامه مقاله به این مهم اشاره‌کرده است که مصالحه یک حق اختیاری برای زن است و نه یک حکم جبری و طبق فتوای فقها، زنان برای جلوگیری از سوءاستفاده‌ی مردان از این حق، می‌توانند به حاکم شرع رجوع کنند و از مردی که به او ظلم کرده و یا حقوق واجب او را نمی‌دهد شکایت کنند و حاکم شرع هم می‌تواند از اموال مرد حقوق مادی زن را پرداخت کند.

https://cis.quran.ac.ir/article_232455_ceb2bbabf9655f619024840291c74270.pdf

دانشگاه علوم و معارف قرآن کریم، مطالعات تفسیر تطبیقی 3115-7890 10 2 2025 12 22 A Comparative Critique of the Story of Prophet Job (PBUH) in the Old Testament and the Holy Qur'an: With an Emphasis on the Exegetical Narrations of Both Sects (Fariqayn) نقد و بررسی تطبیقی داستان حضرت ایوب (علیه السلام) در عهد قدیم و قرآن کریم (با تأکید بر روایات تفسیری فریقین) 134 159 232623 10.22034/csq.2025.520016.1551 FA سمیه خلیلی آشتیانی استادیار گروه معارف اسلامی، واحد تهران غرب، دانشگاه آزاد اسلامی، تهران، ایران 0000-0002-9909-4232 Journal Article 2025 05 06 Research Objective: The objective of this research is to investigate the Qur'anic narrative of the trials of Prophet Job (PBUH) and compare it with the Holy Scriptures. In the Old Testament section of the Bible, a specific and independent book named the "Book of Job" is dedicated to the narrative of his life, sufferings, and trials. This book, in terms of content, exhibits certain commonalities as well as divergences with the Qur'anic narrative of his life. In the exegetical narrations compiled under the verses related to him, traces of Isra'iliyyat (Judeo-Christian traditions) can be observed—particularly within Sunni narrations—which warrant rigorous investigation and analysis. Research Method: To conduct this research, a descriptive-analytical method has been employed. First, the text of the Book of Job from the Old Testament was examined and analyzed, followed by a comparative study with the verses of the Holy Qur'an and the exegetical narrations of both major Islamic sects (Fariqayn). The exegetical narrations were further scrutinized and analyzed based on the criteria of narration acceptance (hadith evaluation). Research Findings: The findings of this research demonstrate that the image of Prophet Job (PBUH) presented in the Holy Qur'an—as a divine prophet and a grateful, patient servant in the face of God's trials—differs substantially from his portrayal in the Old Testament. In the Old Testament, Job is not depicted as a prophet, but rather as a righteous servant of God who undergoes divine trials; however, he lacks patience, frequently complaining and lamenting. Furthermore, his people treat him poorly, and he is ultimately forced to live in the city's garbage dump due to his illness. Unfortunately, certain exegetical narrations, particularly those transmitted through Sunni sources, closely mirror the Old Testament accounts; these do not align with the established criteria for narration acceptance and are classified as Isra'iliyyat traditions. Final Conclusion: This study demonstrates that despite various commonalities between the narratives of the Holy Qur'an and the Bible, the Bible has undergone multiple revisions, and since significant portions of it are not of divine origin, it has suffered from distortion (tahrif). This has resulted in notable discrepancies compared to the Qur'an's narrative. In this research, despite the mutual recognition by both the Old Testament and the Holy Qur'an of Prophet Job (PBUH) as a righteous, good servant of the Lord who is tried through divine tribulations (such as the loss of his children, wealth, and health), substantial divergences emerge. In the Qur'anic verses, Job does not become an object of aversion to his community due to his illness, nor does he utter complaints or laments against the Almighty during his trials. On the contrary, due to his profound patience under these hardships and his refusal to complain, Job (PBUH) is praised and remembered as an exemplary, grateful servant ('Abdan Shakura). Furthermore, the exegetical narrations that entered Islamic tradition through Sunni channels bear a striking resemblance to the Old Testament text. These are unacceptable as they contradict other Qur'anic verses, the doctrine of the infallibility of the prophets ('ismah), and the theological philosophy underlying the sending of prophets. They also conflict with other reliable narrations regarding Prophet Job (PBUH). Moreover, due to their reliance on a common narrator, Wahb ibn Munabbih—who is deemed untrustworthy from a biographical (rijal) perspective—these narrations are identified as Isra'iliyyat and are rejected. In the exegetical narrations regarding the verses of Prophet Job (PBUH) transmitted through the Imams of the Ahl al-Bayt (PBUH) [Shia sources], any claims of him being afflicted with a repulsive disease that caused his people to loathe him, his banishment to the city's garbage dump, or accounts of worms feeding on his body, are completely and unequivocally rejected. از شخصیت‌هایی که قرآن کریم و کتاب مقدس (عهد قدیم) به صورت مشترک از او یاد کرده‌اند، حضرت ایوب (علیه السلام) است که در فرهنگ اسلامی، نمادی از صبر و شکیبایی است که امتحان الهی را از سر می‌گذراند و با تعابیری همچون «صابر»، «نعم العبد» و «أوّاب» از او یاد می‌شود. روایت گری کتاب مقدس از او با قرآن کریم متفاوت است، در بخش عهد قدیمِ کتاب مقدس، وی بنده‌ای مؤمن است که مقام نبوت ندارد و به سبب تسلط شیطان بر او دچار مصیبت و بیماری می‌شود و با ناشکیبایی این دوران را می‌گذارند. این پژوهش با روش توصیفی - تحلیلی، ضمن مطالعه تطبیقی میان قرآن و عهد قدیم در داستان حضرت ایوب (علیه‌السلام)، شکل و محتوای این داستان را در دو کتاب بررسی کرده است. سبک بیان و محتوای این دو کتاب در داستان ایوب بسیار متفاوت است. افزون بر این در تفسیر آیات مربوط به حضرت ایوب (علیه‌السلام) روایاتی واردشده که به روایت عهد قدیم به‌ویژه در بیان بیماری وی، بسیار نزدیک است، با بررسی انجام‌شده این روایات به جهت تعارض با آیات قرآن، عصمت انبیای الهی و فلسفۀ بعثت انبیاء و تعارض با دیگر روایات درباره حضرت ایوب و نیز وجود وهب بن مُنَبّه به‌عنوان یکی از راویان این روایات، به دست می‌آید که این‌گونه روایات از اسرائیلیات است و قابل‌پذیرش نیست.

https://cis.quran.ac.ir/article_232623_f27168fd1c4e025c5876e82abfa10b8f.pdf

دانشگاه علوم و معارف قرآن کریم، مطالعات تفسیر تطبیقی 3115-7890 10 2 2025 12 22 A Comparative Analysis of the Psychological Reading of Quranic Verses in Karen Armstrong’s Hermeneutics and Islamic Theological Exegesis مبانی و کارکردهای جامعه‌شناختی خوانش آیات قرآن در هرمنوتیک کارن آرمسترانگ و تفسیر الهیاتی اسلامی 160 187 239533 10.22034/csq.2026.567476.1622 FA باقر ریاحی مهر استادیار گروه قرآن و مستشرقان جامعة المصطفی العالمیه(ص)، قم، ایران. 0000-0002-6476-0776 Journal Article 2025 04 27 Detailed Abstract Research Objective: This study conducts a comparative analysis of the psychological reading of Quranic verses within the framework of Karen Armstrong’s hermeneutics and Islamic theological exegesis. The primary research problem is to explain the foundations, functions, and boundaries of the psychological reading of the Quran in Armstrong’s thought and to compare it with the exegetical approach of Islamic theology. This study attempts to demonstrate how Armstrong’s experience-oriented hermeneutics highlights the emotional, cognitive, and existential dimensions of Quranic verses, and explores the ways in which this reading converges with or diverges from Islamic exegesis. Ultimately, it aims to evaluate the capacities of both approaches for a deeper understanding of the psychological functions of the Quran, and to propose an integrative model that can both address the inquiries of contemporary human sciences and remain anchored in the revelatory and theological foundations of the Quran. Research Methodology: This research has been conducted using a qualitative approach with a descriptive-analytical and comparative (intersubjective) method. In the first step, Karen Armstrong’s perspectives on the Quran and religious experience are examined through content analysis of her selected works, particularly A History of God and Muhammad: A Prophet for Our Time. In the second step, the psychological reading of Quranic verses in the Islamic exegetical tradition is analyzed, relying on authoritative exegetical sources, including Al-Mizan by Allamah Tabataba'i and Tafsir Nemoneh. Data were extracted through conceptual analysis of verses associated with concepts such as sakīnah (tranquility), dhikr (remembrance), ṣabr (patience), khawf (fear) and rajāʾ (hope), hidāyah (guidance), and psychological resilience, and then compared within a comparative framework. Utilizing the concepts of the psychology of religion and cognitive sciences as analytical tools constitutes the innovative methodological aspect of this study. Research Findings: The findings indicate that Armstrong views the Quran as a dynamic, living, and responsive text that engages the recipient in an emotional and existential dialogue. By emphasizing the lived religious experience, she highlights the psychological function of Quranic verses in generating tranquility, imparting meaning to suffering, fostering hope, and inducing inner transformation in humans. Verses such as "O mankind, there has come to you instruction from your Lord" (Yunus: 57) and "Unquestionably, by the remembrance of Allah hearts are assured" (Ar-Ra'd: 28) are analyzed in Armstrong’s reading as evidence of the therapeutic and calming role of the Quran. Conversely, Islamic theological exegesis, while acknowledging the psychological impact of the verses, traces the source of this influence to the revelatory nature of the text and divine guidance. From this perspective, the psychological functions of the Quran are considered part of its educational and guiding mission, and verses such as "And seek help through patience and prayer" (Al-Baqarah: 45) are presented not only as pacifying but also as a catalyst for individual and social reform. The comparative analysis demonstrates that the convergence of the two approaches lies in their attention to the dynamism of the Quranic text and its role in bolstering psychological and moral resilience, whereas the primary divergence resides in the epistemological and metaphysical foundations explaining this efficacy. Final Conclusion: The final results of the study show that Armstrong’s hermeneutics, despite shortcomings such as a relative neglect of the revelatory dimension of the Quran, possesses high capacity for interdisciplinary dialogue with the psychology of religion and contemporary human sciences. On the other hand, Islamic theological exegesis, relying on the foundations of revelation and divine guidance, offers a deeper and more comprehensive explanation of the psychological functions of the Quran, although in some cases it requires a more systematic application of modern analytical concepts. Accordingly, the present research indicates that a deliberate integration of these two approaches can lead to a more comprehensive understanding of the psychological miracle of the Quran—an understanding that both takes the recipient's human experience seriously and preserves the revelatory and supratemporal truth of the Quran. This integrative approach can open up new horizons in contemporary exegetical studies. قرآن کریم، افزون بر ابعاد بلاغی، تشریعی و معرفتی، دارای کارکردهای جامعه‌شناختی گسترده‌ای در سامان‌دهی حیات فردی و جمعی انسان است. مسئله اصلی این پژوهش، تبیین مبانی و کارکردهای جامعه‌شناختی خوانش آیات قرآن در هرمنوتیک کارن آرمسترانگ و سنجش آن با تفسیر الهیاتی اسلامی است. چالش اصلی، تفاوت مبانی معرفت‌شناختی و روش‌شناختی دو رویکرد در تحلیل منشأ، غایت و دامنه اثرگذاری قرآن است. ضرورت این تحقیق، پاسخ‌گویی به خوانش‌های جدید غربی و بازخوانی ظرفیت اجتماعی آیات قرآن در پرتو تفسیر اسلامی است. پژوهش حاضر با روش تحلیلی ـ تطبیقی و با بهره‌گیری از منابع تفسیری، هرمنوتیکی و مطالعات دین‌پژوهانه انجام شده است. یافته‌های پژوهش نشان می‌دهد که کارن آرمسترانگ قرآن را متنی زنده، پویا و واکنشی می‌داند که از طریق زبان، ریتم، روایت و ظرفیت عاطفی خود، در شکل‌دهی به معنا، هویت، امید، انسجام و کنش جمعی اثرگذار است. در این خوانش، آیات قرآن بیش از آنکه صرفاً گزاره‌های الهیاتی باشند، در مقام نیرویی فرهنگی و معنابخش ظاهر می‌شوند که مخاطب را در سطح فردی و اجتماعی تحت تأثیر قرار می‌دهند. در مقابل، تفسیر الهیاتی اسلامی ضمن پذیرش این کارکردها، منشأ اثرگذاری قرآن را در وحیانی‌بودن، هدایت‌گری و پیوند آن با فطرت انسانی می‌داند و از این‌رو، کارکردهای جامعه‌شناختی را صرفاً پیامدهای فرهنگی یا تاریخی تلقی نمی‌کند. مقایسه دو رویکرد نشان می‌دهد که آرمسترانگ در تبیین ساحت تجربی، عاطفی و ارتباطی آیات توفیق دارد، اما به مبانی متافیزیکی و غایت هدایتی قرآن کمتر توجه می‌کند؛ درحالی‌که تفسیر اسلامی با حفظ بعد الهی، تبیینی جامع‌تر از نسبت میان وحی، تحول فردی و سامان اجتماعی ارائه می‌دهد.

https://cis.quran.ac.ir/article_239533_1fe3f810986bc0e6ad8abbf88e3766c1.pdf

دانشگاه علوم و معارف قرآن کریم، مطالعات تفسیر تطبیقی 3115-7890 10 2 2025 12 22 A Comparative Study of Declarative Revelation in the Perspectives of Allameh Tabataba’i and Mahmoud Abu Rayyah بررسی تطبیقی وحی بیانی از دیدگاه علامه طباطبایی و محمود ابوریّه 188 213 243479 10.22034/csq.2026.546286.1588 FA مهدی حیاتی استادیار دانشگاه شهید چمران اهواز، اهواز، ایران 0000-0002-3497-4773 Journal Article 2025 02 07 Detailed Abstract Research Objective: The aim of this article is to undertake a comparative study of non-Quranic revelation from the perspectives of Allameh Tabataba’i and Mahmoud Abu Rayyah. In Shia sources, this type of revelation is referred to as declarative revelation (waḥy bayānī), whereas in Sunni sources it is designated as the revelation of the Sunnah (waḥy al-sunnah) or unrecited revelation (waḥy ghayr matluww). Research Methodology: This article has been prepared on the basis of a descriptive-analytical method and through the use of library-based sources. In developing the discussion, both Shia and Sunni exegetical and hadith sources have been consulted. The earliest source to address this issue is al-Shafi‘i’s al-Risalah, a work that occupies an important position within the Sunni tradition. Research Findings: Allameh Tabataba’i, a contemporary exegete, in his commentary on «أَطِیعُوا اللَّهَ وَ أَطِیعُوا الرَّسُول» (al-Nisa’/59), maintains with regard to the source of the Noble Prophet’s knowledge that there is no doubt that, by commanding people to obey the Messenger, God intends nothing other than that they obey Him through what He has revealed to them by means of His Noble Messenger and that they put His teachings and laws into practice. At the same time, the Messenger of God possesses two dimensions: one is the station of legislation, and the other is the station of implementing rulings and exercising judgment. His discussion points to the descent of a form of non-Quranic revelation upon the Noble Prophet alongside Quranic revelation in the sphere of legislation, in a manner comparable to the content of the Arikah tradition, and reflects attention to the fact that God granted him the Quran as well as something like the Quran together with it. Mahmoud Abu Rayyah, in Adwa’ ‘ala al-Sunnah al-Muhammadiyyah, writes concerning non-Quranic revelation: “It is necessary to refer here to a hadith in which it is reported that all hadiths [of the Noble Prophet] are of the nature of divine revelation to him, just like the Noble Quran. This tradition reads: «ألا و إنی أوتیت الکتاب و مثله معه», and in another narration it is stated: «ألا إنی أوتیت القرآن و مثله معه». This narration has been engulfed in a whirlpool of accusations. For when it is said that the Noble Prophet was given ‘something like the Book’ or ‘something like the Quran,’ this necessarily implies that such a thing was granted to him in order to complete the Quran or to perfect the exposition of his religion and law. Yet no command from the Noble Prophet has reached us concerning the writing down of this ‘something like the Quran’ during his lifetime, in the way that such instructions have come down to us regarding the writing of the Quran. Did he ever appoint scribes for it who were obliged to write it down at the time of its descent, just as he appointed scribes for the Quran? Is it reasonable to suppose that the Noble Prophet should have departed from this world while leaving behind half of what God had revealed to him—preserving one part while consigning the other to oblivion? Is it not the case that the Noble Prophet, through his knowledge, conveyed the message in the best possible manner and delivered the divine trust to those entitled to it…?” (Abu Rayyah, 1383 Sh., pp. 54–55) In this passage, Abu Rayyah calls into question the claim that the Prophet received a binding form of non-Quranic revelation alongside the Quran. His principal objection is that, had such a revelation truly existed as a complement to the Quran or as a completion of the exposition of religion and law, there should have been explicit prophetic instructions for its writing and preservation comparable to those issued for the Quran. Final Conclusion: From the perspective of Shia and Sunni scholars, three principal sources have been proposed for the knowledge of the Noble Prophet. First, there is Quranic revelation, namely the revealed verses of the Noble Quran. Second, there is the Prophet’s ijtihad, which Allameh Tabataba’i presents under the heading of ṣawāb al-ra’y and associates with the domains of authority, governance, and adjudication. Third, there is non-Quranic revelation, which in Sunni scholarship is discussed under such designations as waḥy al-sunnah and waḥy ghayr matluww, and in Shia scholarship under the titles waḥy lays bi-Qur’an and waḥy bayānī. Scholars of both schools have generally cited the Arikah tradition in discussions concerning the authoritative status of the Prophetic hadith in the legislation of religious rulings, the abrogation of the Book by the Sunnah, or in connection with relevant Quranic verses such as Qur’an 16:44, 75:19, and 20:114. On the basis of this tradition, they have maintained that two forms of revelation descended upon the Noble Prophet: the first, Quranic revelation, namely the verses of the Quran; and the second, non-Quranic revelation. Thus, the origin of the discussion of non-Quranic revelation with respect to the source of Prophetic knowledge is shared by scholars of both traditions. قرآن کریم در آیه 44 سوره نحل رسول اکرم (ص) را مبیّن وحی معرفی کرده است. براین اساس همه ابعادی وجودی آن حضرت به ویژه جنبه‌های علمی زندگانی آن حضرت موردتوجه قرارگرفته است. اندیشمندان فریقین ذیل موضوعات مرتبط با حجیت سنت نبوی (ص) و نسخ قرآن به‌وسیله سنت، به موضوع وحی غیر قرآنی یا وحی بیانی پرداخته‌اند این مسئله که آیا به‌جز قرآن، علم پیامبر اکرم (ص) از منبع وحیانی دیگری منشأ گرفته است یا نه؟ برخی آن را منبعث از اجتهاد آن حضرت دانسته و برخی منشأ علم نبوی (ص) را وحی غیر قرآنی می‌دانند. این پژوهش به روش توصیفی-تحلیلی و با استفاده از منابع کتابخانه‌ای شکل‌گرفته است. با توجه به اینکه موضوع به‌صورت تطبیقی بررسی‌شده، هدف از این مقاله بررسی وحی غیر قرآنی در منابع فریقین با تکیه‌بر دیدگاه‌های ویژۀ علامه طباطبایی و محمود ابوریه است که از آن به وحی بیانی در منابع شیعه و وحی السنه یا وحی غیرمتلوّ در منابع اهل سنت یادشده است. نتایج حاصل از این پژوهش اینکه مسلمانان منشأ علم پیامبر اکرم (ص) را وحی قرآنی و وحی غیر قرآنی می‌دانند. علامه طباطبایی منشأ تشریع پیامبر (ص) را حاصل وحی‌ای می‌داند که به‌غیراز قرآن به آن حضرت نازل‌شده است و محمود ابُوریّه با بیانی رساتر حذف وحی غیر قرآنی از مصحف در دوره خلفا را زیر سؤال برده است. بررسی دیدگاه‌های اندیشمندان فریقین روشن می‌کند که خاستگاه بحث وحی غیر قرآنی در خصوص پیامبر (ص) میان اندیشمندان فریقین مشترک است.

https://cis.quran.ac.ir/article_243479_32d01a1b05eaa8d576fa65a7438b2e35.pdf

دانشگاه علوم و معارف قرآن کریم، مطالعات تفسیر تطبیقی 3115-7890 10 2 2025 12 22 The Role of Political Hypocrisy in Deviating the Path of Succession to the Holy Prophet (PBUH) Based on the Exegeses of the Two Sects (With a Focus on Surah At-Tawbah) نقش نفاق سیاسی در انحراف مسیر جانشینی پیامبراکرم (ص) بر اساس تفاسیر فریقین (با محوریت سوره توبه) 214 239 225615 10.22034/csq.2025.458922.1425 FA محمدجواد دشتی استادیار گروه تفسیر، جامعة المصطفی العالمیة، قم، ایران احسان ابراهیمی استادیار گروه تفسیر، جامعة المصطفی العالمیة، قم، ایران. 0000-0002-8477-8287 Journal Article 2024 05 23 Detailed Abstract Research Objective: The primary objective of this research is to analyze the role of political hypocrisy (nifaq) in deviating the path of succession to the Holy Prophet (PBUH). Centered on the verses of Surah At-Tawbah and utilizing the comparative exegetical and historical sources of both Islamic schools of thought (Fariqayn—Sunni and Shia), this study examines how political hypocrisy affected the succession of the Messenger of Allah (PBUH). In early Islam, a hazardous form of political hypocrisy emerged in opposition to the sovereign authority of the community. Originating in Mecca, its ultimate objective was to undermine the core tenets of Islam and actively sabotage the succession of the Holy Prophet (PBUH). Research Methodology: This research employs a library-based and documentary approach for data collection. The gathered data was processed and synthesized using a descriptive-analytical method. The viewpoints of prominent commentators in authoritative exegetical works of both schools of thought (Fariqayn), alongside corresponding historical records, were systematically compiled. Subsequently, content analysis was utilized to critically evaluate the perspectives surrounding the research topic, relying on Quranic, narrational (hadith), and historical proofs, with direct citations from the comparative exegetical sources of both sects. Research Findings: The findings of this study demonstrate that political hypocrisy in early Islam manifested in two distinct dimensions: overt and covert. • Overt political hypocrisy regarding the succession of the Holy Prophet (PBUH) included several key obstructionist actions: 1. The refusal of Abdullah ibn Ubayy to accompany the Islamic army in the Battle of Tabuk; 2. The systematic fabrication of excuses by the hypocrites to evade joining the expedition; 3. The hypocrites' ridicule of the Muslim fighters (mujahidin) participating in Tabuk; 4. The hypocrites' constant fault-finding regarding the financial backers and contributions made to the Islamic army; and 5. The active conspiracy of building Masjid al-Dirar (the Mosque of Opposition) during the absence of the Holy Prophet (PBUH). • Covert political hypocrisy played an even more fundamental role in deviating the path of succession to the Holy Prophet (PBUH) through highly calculated maneuvers, specifically: 1. The systematic degradation and undermining of the theological and historical virtues of Imam Ali (AS); 2. Strengthening internal solidarity among co-conspirators through the drafting of a [secret] covenant (Sahifah); 3. Establishing a deep-seated and widespread infiltration into both the Muslim society and the administrative apparatus of governance; 4. Disobeying the explicit command of the Holy Prophet (PBUH) to join the military expedition under the command of Usama; and 5. Openly defying the Prophet's final deathbed instruction to write his testament [historically known as the Calamity of Thursday]. Final Conclusion: Ultimately, this research concludes that while overt hypocrisy involved visible disruptions—such as refusing participation in the Battle of Tabuk and constructing Masjid al-Dirar—covert political hypocrisy proved to be far more damaging. Through systematic actions including denigrating the peerless virtues of Imam Ali (AS), drafting treacherous covenants, and establishing deep-seated structural infiltration within the socio-political system, covert hypocrisy played a major and decisive role in successfully deviating the divinely ordained path of succession to the Holy Prophet (PBUH). در صدر اسلام، گونه خطرناکی از نفاق سیاسی در برابر حاکمیت جامعه وجود داشت که از شهر مکه آغاز شد و هدف اصلی آن، آسیب‌رسانی به اصل اسلام و کارشکنی در جانشینی رسول خدا (ص) بود. مسئله اصلی در این پژوهش، تحلیل منابع تفسیری-تاریخی فریقین، در خصوص نقش نفاق سیاسی در خصوص جانشینی پیامبر اکرم (ص) با محوریت آیات سوره «توبه» با روش گردآوری داده‌های کتابخانه‌ای و روش پردازش توصیفی-تحلیلی است. بر اساس یافته‌های تحقیق، نفاق سیاسی در صدر اسلام، دو گونه آشکار و نهان داشت. نمونه‌های نفاق سیاسی آشکار در جانشینی پیامبر اکرم (ص) عبارت‌اند از: سرپیچی «عبداللّه‌بن‌أبی» از همراهی با لشکر اسلام در جنگ تبوک؛ بهانه‌تراشی منافقان برای نرفتن به جنگ؛ تمسخر مجاهدان جنگ تبوک از سوی منافقان؛ عیب‌جویی منافقان از پشتیبان‌های مالی سپاه اسلام و توطئه ساختن مسجد ضرار در غیاب پیامبر اکرم (ص). همچنین تخریب فضائل امام علی (ع)؛ تقویت همبستگی به‌وسیله تدوین عهدنامه، نفوذ عمیق و گسترده در جامعه و دستگاه حاکمیت، نافرمانی از پیامبر اکرم (ص) در پیوستن به سپاه اسامه و سرپیچی از دستور آن حضرت برای نوشتن وصیت، از مهم‌ترین نقش‌های نفاق سیاسی پنهان در انحراف مسیر جانشینی پیامبر اکرم (ص) است.

https://cis.quran.ac.ir/article_225615_71a59946a4d8a1de1439451e3bcd5067.pdf

دانشگاه علوم و معارف قرآن کریم، مطالعات تفسیر تطبیقی 3115-7890 10 2 2025 12 22 A Re-evaluation of the Comparative Interpretation of the Verses of Al-A'raf with an Emphasis on the Method of Presentation and the Rules of Preference بازپژوهشی در تفسیر تطبیقی آیات اعراف با تأکید بر روش عرضه و قواعد ترجیح 240 269 237276 10.22034/csq.2025.507246.1528 FA محمد هادی منصوری استادیار گروه قرآن و حدیث دانشگاه معارف اسلامی قم، قم، ایران مهدی مشایخی دانش آموخته دکترای مدرسی معارف قرآن و متون، دانشگاه معارف اسلامی، قم، ایران Journal Article 2025 02 17 Detailed Abstract Research Objective: The purpose of this study is to examine the verses of Al-A'raf (Q. 7:46-49) in the exegeses of both Islamic schools (the Fariqayn: Sunni and Shi'a) in order to arrive at the correct interpretation. The presence of numerous pronouns, demonstratives, and challenging terms—such as al-A'raf (the Heights), rijal (men), and as-hab al-A'raf (the Companions of the Heights)—as well as varying interpretations regarding the speaker and addressee in certain passages on the one hand, and the existence of abundant and diverse exegetical traditions (hadiths) in the sources of both schools on the other, have led Shi'a and Sunni commentators to propose different exegetical theories regarding these verses. Given the significance of interpreting these verses to provide a more accurate depiction of the events of the Resurrection and to substantiate the intercessory power of the divine saints (awliya) on that Day, this study seeks to identify the correct interpretation among the various existing views. Achieving this goal is made possible through two analytical tools: "presentation to the Quran" ('ard 'ala al-Quran) and the "rules of preference" (qawa'id al-tarjih). Accordingly, the primary research problem of this study is to analyze and evaluate the proposed exegeses using these two tools and to identify the interpretation most aligned with the verses of Al-A'raf. This evaluation encompasses the antecedents of pronouns, referents (mushar ilayh), speakers, addressees, and particularly the terms rijal and as-hab al-A'raf. Research Methodology: This study is structured using a descriptive-analytical methodology with a critical analysis approach. The analytical tools employed for evaluation and critique are "presentation to the Quran" and the "rules of preference." To this end, two overarching perspectives serve as the basis of investigation: one that equates the referents of the "Men of the Heights" (rijal al-A'raf) and the "Companions of the Heights" (as-hab al-A'raf), and another that distinguishes between them, along with the specific theories proposed under each view. First, the detailed exegetical interpretations of the verses of Al-A'raf were extracted from the proponents of these theories. By systematically re-reading the verses, the antecedents of pronouns, referents, speakers, addressees, and the meanings of the terms al-A'raf, rijal, and as-hab al-A'raf were substituted and contextualized. Subsequently, through Quranic textual analysis and examining the internal context (siyaq) of the verses, with a focus on the referents of rijal and as-hab al-A'raf, the validity of each interpretation was meticulously examined. Certain criticisms led to the outright rejection of particular interpretations, while others resulted in a lack of preference ('adam al-tarjih) for them. Research Findings: According to the findings of this study, the majority of Shi'a and Sunni commentators—such as Allamah Tabataba'i, [Muhammad Husayn] Fadlallah, al-Zamakhshari, Fakhr al-Din al-Razi, al-Alusi, and Ibn Ashur—despite their varying interpretations of these verses, support the view of "identity equivalence" (equating the referent of the rijal al-A'raf with that of the as-hab al-A'raf). Conversely, the opposing view (distinguishing between the two) is confined to certain Shi'a commentators, such as Ayatollah Makarem Shirazi, who consider the referents of these two titles to be distinct. The evaluation of these theories has yielded the following results: • al-Zamakhshari's Theory: He identifies both rijal al-A'raf and as-hab al-A'raf as "Muslims who are detained between Paradise and Hell due to shortcomings in their deeds (their good and bad deeds are equal)." This theory is rejected because it constitutes subjective interpretation (tafsir bi-al-ra'y), contradicts the textual context (siyaq), and unjustifiably departs from the literal meaning (zahir) of the Quran. Furthermore, it is deemed non-preferable (marjuh) due to its deviation from standard conversational norms ('urf al-guftagu) and its reliance on a weak, non-preferable grammatical construction. • Fakhr al-Din al-Razi's Theory: He defines both titles as "the leaders of the obedient and those deserving of reward (i.e., saints, prophets, or angels)." This theory is rejected because it contradicts the context (siyaq) and the literal wording (zahir) of the verses, and is considered non-preferable (marjuh) due to its reliance on unnecessary synonymy (taraduf) and far-fetched assumptions of ellipsis (taqdir) and omission (hadhf). • Allamah Tabataba'i's Theory: This theory is rejected because his objections to the traditions (hadiths) that distinguish between rijal al-A'raf and as-hab al-A'raf are invalid, and his semantic analysis of the word rijal is logically refuted. Additionally, it is deemed non-preferable (marjuh) due to the invalidity of its supporting evidence, unnecessary repetition, and unfounded assumption of synonymy. • al-Alusi's Theory: He identifies both titles as "individuals whose good and bad deeds are equal," rendering them stationary on the Heights. This view is rejected due to an unwarranted and arbitrary departure from the literal text of the verses and is considered non-preferable (marjuh) because it violates standard conversational norms and relies on incorrect grammatical syntax. • [Muhammad Husayn] Fadlallah's Theory: This theory is rejected on grounds of unwarranted departure from the literal meaning of the verses and subjective interpretation (tafsir bi-al-ra'y). It is deemed non-preferable (marjuh) due to its deviation from conversational norms, reliance on ellipsis/omission of the referent, and oversight in identifying the speaker of the command "Enter!" (udkhulu) in Verse 49. • Ibn Ashur's Theory: He defines both titles as "a group of heavenly Muslims." This theory is rejected because of subjective interpretation (tafsir bi-al-ra'y), internal inconsistencies in interpretation, and lack of contextual cohesion (siyaq). It is also deemed non-preferable (marjuh) due to persistent ambiguity regarding the actual referent of rijal al-A'raf. • Ayatollah Makarem Shirazi's Theory: He distinguishes between the two, identifying the rijal al-A'raf as the "weak and sin-polluted followers" and the as-hab al-A'raf as "the great leaders, prophets, Imams, and the righteous." This theory, along with an alternative view mentioned by [Amin al-Din] al-Tabarsi, is fully aligned with the Quranic text. None of the rules of preference suggest its non-preferability; on the contrary, it possesses all the criteria for preference (tarjih). Final Conclusion: Ultimately, this study demonstrates that there are two distinct groups on the Heights (al-A'raf): the weak and sin-polluted believers who are encompassed by divine mercy, and the grand leaders who act as their helpers and guides under all circumstances. Verses 46 and 47 refer to the group of the weak, whereas Verses 48 and 49 refer to the great leaders—namely the prophets, Imams, and the righteous. A better and more precise understanding of eschatology and the events of the Resurrection, as well as the substantiation of the intercessory power of the divine saints (awliya) on the Day of Judgment, are among the key theological insights gained from this correct interpretation. آیات 46 تا 49 سوره اعراف ازجمله آیاتی هستند که به دلیل تنوع واژگان مشکل، ضمایر، احتمالات در متکلم و مخاطب و روایات تفسیری، مورد اهتمام مفسران فریقین قرارگرفته و تفاسیر مختلفی ارائه کرده‌اند. غالب مفسران شیعه و سنّی؛ ازجمله علامه طباطبایی، فضل‌الله، زمخشری، فخر رازی، آلوسی و ابن‌عاشور، دو عنوان «رجال اعراف» و «اصحاب اعراف» را دارای یک مصداق می‌دانند گرچه در آن اختلاف دارند. در مقابل برخی همچون مکارم شیرازی از دو مصداق مختلف نام‌برده‌اند. «روش عرضه» جهت تعیین تفسیر درست و «قواعد ترجیح» جهت شناخت تفسیر متعیّن یا راجح، دو ابزار سنجش در تفسیر هستند. نوشتار پیش‌رو تلاش دارد با کاربست این دو، درستی یا نادرستی تفاسیر، تعیین و یا حداقل تقویت شود. حفظ انسجام سیاق و رعایت ظاهر آیات، عرف گفتگو و قواعد ادبی، از یکسو؛ و حفظ از ترادف، تقدیر و حذف، ابهام‌گویی، تکرار و تفسیر به رأی از سوی دیگر، ملاک‌های ارزیابی با روش عرضه و قواعد ترجیح هستند. بر اساس یافته‌های این تحقیق، مطابق تفسیر نمونه مقصود از «رجال اعراف» در آیات 46 و 47، «پیروان ضعیف و آلوده» است که بر بهشتیان درود فرستاده و از خدا خواسته‌اند با ظالمان نباشند و مقصود از «اصحاب اعراف» در آیات 48 و 49، «انبیا، امامان و صالحان» است که جمعی از دوزخیان را مورد سرزنش قرار داده و پیروان ضعیف و آلوده خود را به بهشت فرستاده‌اند. فهم بهتر و دقیق‎تر از مسئله معاد و اتفاقات قیامت و اثبات قدرت شفاعت اولیای الهی در قیامت از نتایج دستیابی به این تفسیر است.

https://cis.quran.ac.ir/article_237276_fc812263fc549aee453a922cfd5fdbbb.pdf

دانشگاه علوم و معارف قرآن کریم، مطالعات تفسیر تطبیقی 3115-7890 10 2 2025 12 22 An Analysis of the Fruits of 'Adhering to God' (I'tiṣām bi-Allāh) in the Paradigm of Islamic Governance in Light of the Perspectives of the Two Schools of Thought (Fariqayn) واکاوی ثمرات اعتصام به خداوند در پارادایم حکمرانی اسلامی در پرتو دیدگاه فریقین 270 298 233528 10.22034/csq.2025.543072.1580 FA مهدی علیزاده استادیار گروه اسلام و مطالعات معنویت، پژوهشگاه علوم و فرهنگ اسلامی، قم، ایران 0009-0007-2600-5343 عیسی عیسی زاده استادیار گروه تفسیر، پژوهشگاه علوم و فرهنگ اسلامی، قم، ایران 0000-0003-2628-5545 الهام حیدرپور سطح 4 رشته تفسیر، مدرسه علمیه تخصصی رکن الهدی، کرمان، ایران 0009-0008-3610-8829 Journal Article 2025 05 23 Detailed Abstract Research Objective: The fundamental objective of this study is to systematically analyze and elucidate the Qur'anic concept of "adhering to God" (i'tiṣām bi-Allāh) and to redefine it as an operational paradigm and strategy within the structure of Islamic governance. While contemporary political literature predominantly focuses on material instruments and purely rational calculations, this research seeks to demonstrate how connection to the sacred dimension (i'tiṣām) can serve as a stabilizing principle to guarantee the efficacy of the political system in confronting complex challenges and modern crises. Furthermore, through a comparative analysis of the perspectives of the two main Islamic schools of thought (Fariqayn: Shia and Sunni), this paper aims to extract interpretive commonalities and points of convergence regarding this strategy, thereby filling a gap in governance studies which have hitherto viewed i'tiṣām solely as an individual ethical matter. The ultimate goal is to propose a theoretical framework wherein i'tiṣām underpins macro-decision-making and the conduct of state officials in alignment with Islamic civilization standards. Research Methodology: This study was conducted using a "descriptive-analytical" method with a foundational approach. The data collection process was library-based, relying on primary sources including the Holy Qur'an, authoritative and foundational exegeses (tafāsīr) of the two schools of thought, authentic Hadith sources, and specialized literature in the fields of Islamic governance and political thought. In the analytical phase, "qualitative content analysis" was employed to extract the components of i'tiṣām and categorize its fruits. By conducting a lexical and terminological analysis of Qur'anic verses related to i'tiṣām (adhering) and tamassuk (grasping), the researchers developed a conceptual network and extracted a model of political agency based on these concepts to highlight the points of convergence or divergence between the views of major commentators from both Islamic schools of thought in this area. Research Findings: The findings of this research are categorized into three main themes: Theoretical Foundations: The results indicate a profound convergence among scholars and commentators of both schools of thought (Fariqayn) in defining the essence of i'tiṣām as "detachment from the non-divine and absolute adherence to divine power." Both schools perceive i'tiṣām not as passivity, but as an active, conscious, and strategic agency aimed at safeguarding the identity of the Islamic society. Analysis of Barriers: An analysis of the barriers revealed that neglecting this strategy in governance stems from cognitive and psychological factors, including "epistemological weakness regarding divine sunan (laws of nature and history)," "suspicion toward divine assistance (su' al-zann bi-nusrat Allah)," "political obstinacy," "excessive reliance on instrumental rationalism and empiricism," and ultimately, "dependence on non-divine centers of power," which lead to the fragility and instability of the political system. The Fivefold Fruits: The study extracts five critical outcomes of i'tiṣām within the governance paradigm: The Encompassment of All-Enveloping Divine Mercy (Shumūl al-Rahmah al-Wāsi'ah): Which softens the political climate and fosters social justice. The Realization of Spiritual Excellence (Tahaqquq al-Iḥsān): Which elevates the quality of administrative services from mere bureaucratic duty to altruistic selflessness (īthār). Benefiting from Perpetual Divine Presence (Ma'iyyah Dā'imah): Which doubles the foresight and inner tranquility of governors during crises. Immunity from Apostasy and Deviation (Mas'ūmiyyah min al-Irtidād wa al-Inḥirāf): Which serves as an "ideological vaccination," safeguarding the system against infiltration and cultural-ideological decay (istiḥālah). Guidance to the Straight Path (Hidāyah ilā al-Ṣirāṭ al-Mustaqīm): Which guarantees the continuous movement of the state on the axis of truth and its preservation from political extremes. Final Conclusion: The ultimate conclusions of the study show that "adhering to God" is far more than a mere personal ethical recommendation for a believer; it is a "strategic necessity" for the survival and efficacy of Islamic states in the contemporary world. Within the paradigm of Islamic governance, this concept functions as a "managerial compass" that prevents structural instability when confronted with internal and external threats. The consensus of both schools of thought (Fariqayn) regarding the fruits of governance based on i'tiṣām demonstrates the high potential of this concept for forging a "coherent foreign diplomacy and domestic policy" in the Muslim world. Consequently, it is recommended that this principle be incorporated as a foundational module in the training of public officials and the drafting of strategic policy documents for Islamic states. Governance without i'tiṣām, despite possessing advanced technological tools, will ultimately suffer from an identity crisis and an erosion of legitimacy. I'tiṣām represents the nexus between human rationality and divine guidance, capable of steering society toward a modern Islamic civilization. این پژوهش با هدف تبیین مفهوم کلیدی «اعتصام به خداوند» و نقش آن به‌عنوان یک راهبرد عملی در پارادایم‌های حکمرانی اسلامی انجام‌شده است. علی‌رغم تأکیدات مکرر قرآن بر این مفهوم، جایگاه آن در گفتمان‌های حکمرانی معاصر کمتر موردتوجه قرارگرفته است. این تحقیق با روش توصیفی-تحلیلی و با استناد به منابع اصیل قرآنی، تفسیری و روایی، به بررسی این مفهوم پرداخته است. نتایج نشان می‌دهد که در دیدگاه فریقین همگرایی عمیقی بر لزوم و کیفیت اعتصام وجود دارد. همچنین، عدم اهتمام به این راهبرد ناشی از عواملی چون عدم ایمان و معرفت نسبت به خداوند، سوءظن به خدا، لجاجت، افراط در حس‌گرایی و عقل‌گرایی و اعتماد به غیر است. مهم‌ترین ثمرات اعتصام در حکمرانی شمول رحمت واسعه، تحقق احسان، بهره‌مندی از معیت دائمی خداوند، مصونیت از ارتداد و انحراف و تضمین هدایت به صراط مستقیم است؛ این ثمرات، اعتصام را به یک اصل محوری در ثبات و کارآمدی نظام سیاسی اسلام تبدیل می‌کند.

https://cis.quran.ac.ir/article_233528_52c56cf30124a66e920e615e7579e71e.pdf