https://cis.quran.ac.ir/ Comparative Studies of Quran en daily 1 Wed, 23 Jul 2025 00:00:00 +0330 Wed, 23 Jul 2025 00:00:00 +0330 https://cis.quran.ac.ir/article_220785.html Detailed AbstractResearch objective:This study aims to investigate the conceptual and practical relationship between the “Spirit” and the “Divine Command” in the Qur’an and the Bible, and to elucidate the role of this connection in shaping the reception of revelation and the spiritual experiences of prophets, particularly the experience of Mi‘rāj (the Ascension).The central research question is how understanding the “Spirit” as a “divine initiative” can lead to a clearer comprehension of the mechanism of revelation and the transmundane states of the prophet, and to what extent this pattern is shared or differs between the Qur’anic and Biblical traditions.The main hypothesis of the study posits that the “Spirit of God,” in one of its fundamental applications, is essentially identical to the “revelation” or the “divine command” sent down to the prophets, functioning both in the transmission of the divine message and in enabling mystical experiences such as the Mi‘rāj.Methodology:This study follows a comparative-analytical method with an intra-textual approach. The Qur’anic verses and relevant passages from the Bible—including the Tanakh (Old Testament) and the New Testament—containing the keywords “Spirit,” “Command,” “Revelation,” and their equivalents (such as ’emer and dabar in Hebrew, and Logos in Greek) are carefully examined and compared.The primary focus is on analyzing the semantic networks of these concepts within each text and subsequently assessing their similarities and differences across the two religious traditions. Despite the historical distance between the revelations of these texts, this comparative approach is considered valid and methodologically sound due to the Qur’an’s explicit references to previous scriptures and the shared narratives concerning prophetic experiences.Findings:The findings indicate that in both the Qur’an and the Bible, there exists a close and multifaceted relationship between the “Spirit” and the “Divine Command.”In the Qur’an, the Spirit is explicitly described as a “divine initiative” that is immaterial, transcends time and space, and possesses a vitalizing function. This Spirit operates equivalently to revelation, such that in various verses—particularly in the Meccan period close to the Hijrah—the term “Spirit” often substitutes for “revelation” and serves as the primary agent in conveying God’s word to the Prophet (PBUH) and supporting his mission. Furthermore, the possibility of mystical experiences, such as the Mi‘rāj (Ascension), is also explained through this Spirit and its connection with the Divine Command.In the Tanakh, the “Spirit of God” functions as a central agent in the uttering of God’s word to the prophets. This Spirit grants the prophets wisdom, understanding, strength, and the capacity to receive divine revelation. The Hebrew terms ’emer (אֵמֶר) and dabar, meaning “word” or “command,” similarly play a key role alongside the Spirit in shaping the revelatory experiences of the Israelite prophets.In the New Testament, although the concept of prophecy evolved and the focus of the Holy Spirit shifted primarily toward guiding believers and the Church, the revelatory experiences of figures such as Paul and John demonstrate that the Spirit’s guiding role is ultimately analogous to its function in the Qur’an and the Tanakh.Additionally, the concept of the Logos (Word), attributed to Jesus in the Gospel of John, can be partially compared to the “Divine Command” in the Qur’an, with the significant distinction that in the Qur’an, Jesus is a created being and a Word from God, whereas in Trinitarian theology, the Logos is considered an intrinsic part of God’s essence. This study clearly shows that the Qur’an rejects any identification of “God = Spirit” and regards the Spirit as a created entity.This study demonstrates that there exists a reciprocal and equivalent relationship between the “Spirit” and the “Divine Command” in the context of prophecy and revelation. The Spirit, in one of its primary aspects, functions as the divine command, transmitting revelation and empowering the prophet. This pattern is shared between the Qur’an and the Bible, particularly the Tanakh, and understanding both concepts simultaneously provides a clearer explanation of the mechanism of revelation and the experiences associated with it.Accordingly, experiences such as the Prophet’s Mi‘rāj (Ascension) should not be viewed as entirely separate events but as occurring within and based upon this connection between the prophet and the divine Spirit-Command.The main distinction in Qur’anic theology lies in maintaining the boundary between Creator and creation, emphasizing that the Spirit is a created entity. In contrast, in the Christian tradition (New Testament), this boundary is blurred under the influence of Trinitarian doctrine. Furthermore, the direct and addressive style of the Qur’an, compared to the narrative style of the Tanakh, affects the way the audience relates to the concept of God and His command. https://cis.quran.ac.ir/article_219962.html Detailed AbstractResearch objective:The present study aims to identify and analyze the relationship between two fundamental Qur’anic concepts: Arsh (the Throne) and Kursi (the Footstool). These concepts have long been central to exegetical and theological discussions among Muslim scholars and have consistently raised significant questions in the fields of theology, divine attributes, and the structure of existence.The main question of this research is whether, according to Islamic exegetes and narrations, Arsh and Kursi are considered a single, unified reality with the same meaning, or whether they possess two distinct and independent essences. The significance of this question becomes even clearer when considering that accepting either perspective carries substantial theological and exegetical implications for understanding divine attributes such as sovereignty, knowledge, and providence. Research method:The research employs an analytical, critical, and comparative approach. Initially, the lexical sources were consulted to examine the basic and etymological meanings of Arsh (the Throne) and Kursi (the Footstool). Subsequently, the views of both Shia and Sunni exegetes were analyzed from historical and content-based perspectives.Following this, prominent narrations concerning these two concepts, as recorded in the hadith collections of both sects, were collected and examined. Finally, by integrating lexical, exegetical, and narrational data, the study formulated its final perspective.A key methodological feature of this research is that, rather than relying solely on the opinions of exegetes, it seeks to evaluate the consistency or contradiction of these opinions with narrations and linguistic foundations, thereby providing a clearer and more nuanced understanding through critical analysis.Findings:1.Proponents of the Unity of Arsh and Kursi;This minority group considers the Arsh (Throne) and Kursi (Footstool) as a single reality. Some, such as al-Tabarani, interpreted both terms literally as “throne” and thus did not distinguish between them. Others, particularly influenced by aniconic and anti-corporeal tendencies, allegorically interpreted both as representing “divine sovereignty and dominion.”2.The main argument of this group rests on lexical similarities and the aim of avoiding attributing corporeality to God. However, careful examination reveals that this approach faces serious challenges. Interpreting Arsh and Kursi literally as thrones implies the acceptance of analogy and corporeal imagery for God, while allegorizing both as “sovereignty” effectively diminishes the evident distinctions present in Qur’anic and narrational texts.3.Opponents of the Unity of Arsh and Kursi:The majority of exegetes fall into this category. While acknowledging lexical similarities, they emphasize the essential distinction between the two concepts. Among them, a variety of perspectives have been proposed: Some, such as al-Tabari and Allameh Tabataba’i, view the Arsh as the manifestation of divine sovereignty and overall providence, and the Kursi as a symbol of divine knowledge. Others describe the Arsh and Kursi as two separate creations, with one encompassing the other. Another group regards them as two immense and independent entities.4.Additionally, some mystics, such as Ibn ‘Arabi, provide an esoteric interpretation, identifying the Arsh with the heart of the Prophet and the Kursi with the hearts of the believers. Each of these views justifies itself based on lexical, Qur’anic, or narrational evidence; however, they also face various critiques and challenges. Final conlusion:Ultimately, the research concludes that although there are lexical similarities between Arsh (the Throne) and Kursi (the Footstool), they exhibit a clear ontological and epistemological distinction. The Arsh symbolizes divine sovereignty and the overarching dominion of God, serving as the source of cosmic governance, whereas the Kursi reflects detailed divine knowledge and encompasses the physical worlds.This conclusion is fully consistent with the narrations of the Imami tradition, confirming the distinction between the two concepts while emphasizing the superiority and encompassing nature of the Arsh over the Kursi. Therefore, the comparative analysis demonstrates that the Imami perspective is more comprehensive and closer to the narrational texts, providing a reliable framework for correctly understanding the relationship between Arsh and Kursi in Islamic thought. https://cis.quran.ac.ir/article_221870.html Research objective:Although Islam, as a comprehensive religion, provides guidance in the Qur’an for regulating familial and marital relationships, certain Qur’anic expressions are today often misunderstood, leading critics to accuse the text of condoning violence against women. One such expression is the term “wa-aḍribūhunna” in Qur’an 4:34. This verse, in the context of male authority (qiwāmah) and the three-tiered approach to dealing with a wife’s nushūz (disobedience), has long been the subject of discussion and debate among jurists and exegetes, while also attracting criticism from opponents of Islam.The present study aims to answer the following questions: What is the precise meaning of the term “wa-aḍribūhunna” in Qur’an 34? What interpretation of the root verb ḍ-r-b can address and refute the aforementioned objections? How does the use of ḍ-r-b and its derivatives in the Qur’an, especially in conjunction with terms such as waʿiẓ (admonition) and hajr (separation or withdrawal), illuminate a new and contextually appropriate understanding of the verse?Methodology:This study was conducted using a descriptive–analytical approach, involving the comparative examination and critical analysis of the interpretations of various exegetes. In addition, the study critically reviewed and evaluated both well-known Persian and non-Persian translations of the verse, as well as the commentaries of classical and contemporary scholars, employing a comparative methodology to highlight differences in interpretation and assess their accuracy.Researche findings:This study, considering the sequential stages mentioned in the verse, interprets “ḍarb” not as physical striking, but rather as admonition and corrective measures, excluding any form of absolute or conditional harm or abuse toward women, which would be contrary to their dignity and Islamic teachings. According to this verse, the recommended steps to improve marital relations are as follows: first, admonition (waʿiẓ); second, separation in bed or turning away from the spouse (hajr); and third, ḍarb, understood as a pedagogical, ordered, and corrective measure, implying a temporary withdrawal from the marital bed rather than any form of physical violence.            Final concolusion:Based on the   foregoing analysis, this noble verse not only safeguards women’s rights but also serves to protect the family structure from potential disintegration. It provides sequential strategies aimed at preventing divorce and restoring harmony within the marital relationship. The verse emphasizes a process of gradual correction to revive affection (mawaddah) and mercy (raḥmah) in the household. Importantly, both sound reason and Islamic law do not consider the cultivation of marital harmony to involve violence, as indicated by the context of the verse, which seeks to prevent the occurrence of divorce. This is further underscored in the concluding part of the verse: “If they obey you thereafter, do not seek a way against them”—highlighting that the ultimate goal is reconciliation and the preservation of family unity rather than coercion or harm.Most related studies on the subject of disciplining women interpret the term “wa-aḍribūhunna” as permitting physical chastisement of a wife in response to her nushūz (disobedience), following the first two stages of admonition (waʿiẓ) and separation in bed (hajr), as an effective strategy in marital relations. However, the conditions prescribed for such physical discipline in these interpretations are inconsistent with the spirit of Islamic teachings and divine mercy, with women’s dignity and legal rights, with the educational methods of the Prophets and the saints, and even with sound reasoning.In the present study, the stages of a husband’s response to the fear of a wife’s nushūz (disobedience) are explained according to the sequential process outlined in Qur’an 4:34: admonition and advice (waʿiẓ), turning away from the wife in bed (hajr), and finally, separation from the marital bed. The term “ḍarb” is interpreted here as the last stage of this three-tiered process—a gradual, corrective, and advisory measure aimed at family cohesion and the internal reformation of the wife. This method is presented as an appropriate strategy to restore the wife to the center of affection and marital harmony. Certain Prophetic traditions support this understanding, and with this interpretation, there is no need for unnecessary or unacceptable conditions. Moreover, this approach removes grounds for objections or misunderstandings propagated by critics of Islam regarding the verse in question. https://cis.quran.ac.ir/article_220162.html Detailed AbstractResearch objective:This study aims to conduct a comparative examination of the interpretations of two prominent Shia exegetes, Allameh Sayyid Muhammad Husayn Tabataba’i and Allameh Sayyid Muhammad Husayn Fadlallah, regarding Qur’an 275"Those who consume interest will not stand except as one whom Satan has caused to stagger by [his] touch."The main focus of this research is to clarify the meaning of “staggering caused by the touch of Satan” and to address the fundamental question of whether this expression refers to an external reality in its literal sense or serves merely as a metaphorical and figurative description of the psychological state of usurers. By critically examining and comparing the reasoning of these two exegetes, the study seeks to evaluate their arguments and identify the interpretation that is most plausible and accurate.Methodology:This study was conducted using a descriptive–analytical approach with a comparative perspective. In the first step, key lexical terms—“khabṭ” (staggering), “Shayṭān” (Satan), and “mass” (touch)—were carefully analyzed through reference to classical linguistic sources. Next, opinions of exegetes from both Shia and Sunni traditions were collected and categorized into two groups: those advocating a literal interpretation and those supporting a metaphorical interpretation. Subsequently, the interpretations of Allameh Tabataba’i in Al-Mizan and Allameh Fadlallah in Min Wahy al-Qur’an were extracted and analyzed in depth. Finally, using a critical methodology, the foundations, evidence, and conclusions of both scholars’ viewpoints were compared, and their strengths and weaknesses were evaluated.Research findings:Allameh Tabataba’i, adhering to the literal interpretation of the verse, argues that the phrase “yatakhabbatuhu al-Shayṭānu min al-mass” refers to an external reality, according to which Satan can, through natural means, disturb human rational faculties and induce a state of madness. He rejects the metaphorical interpretation, asserting that attributing the verse to a false belief would be incompatible with the divine authority and truth of the Qur’an. Additionally, he addresses the potential objection that this interpretation conflicts with God’s justice through two arguments: naqḍī (a negating argument, pointing out that the same issue applies to all natural causes of disease) and ḥillī (a resolving argument, noting that divine accountability is lifted when the intellect is impaired.Allameh Fadlallah, while acknowledging that this interpretation does not conflict with divine justice, advocates a metaphorical understanding of the verse. In his view, the existential nature of Satan, characterized by temptation and seduction, along with human dignity—which is realized through the gift of intellect—does not permit Satan to exert physical control over the human mind. Therefore, the term “Shayṭān” in this verse is metaphorically understood as hidden pathogenic factors (such as microbes), and “mass” refers to the onset of illness. Consequently, the verse merely compares the usurer to a person whose mind has been disturbed, illustrating the moral and psychological consequences of engaging in usury.comparison of the arguments indicates that Allameh Fadlallah’s rationale for interpreting the verse metaphorically, rather than literally, lacks sufficient plausibility. Other Qur’anic verses (e.g., 7:201) affirm the potential influence of Satan, and no conclusive evidence restricts the concept of “Shayṭān” to merely Iblis or temptation. Moreover, if the literal interpretation were a false belief, the Qur’an would have explicitly refuted it. On the other hand, equating “Shayṭān” with microbes or natural causes lacks both rational and textual support and is inconsistent with the nature of the mental disturbances described in the verse. Accepting the metaphorical view could also provide a pretext for endorsing problematic theories, such as the claim that the Qur’an is influenced by the cultural context of its time. https://cis.quran.ac.ir/article_228796.html Detailed AbstractResearch objective:The possibility of the accusation of theft against the sons of Jacob (peace be upon him) by Joseph (peace be upon him) is one of the exegetical ambiguities in Surah Yusuf, which has led to some erroneous interpretations. This study aims to examine how such an accusation can be justified, taking into account the infallibility of Joseph (PBUH) and the impropriety of accusing individuals who have committed no theft. Another objective of this research is to investigate and critique the use of incorrect methods to achieve seemingly valid conclusions, based on a misreading of this narrative. Research method:The present study employs a descriptive-analytical method, examining and critically evaluating exegetical opinions and narrations on this topic in order to achieve a more accurate understanding of the verse. Findings:The main exegetical interpretations of verse 70 of Surah Yusuf, such as the “interrogative sentence,” “double entendre (tawriyah),” “white lie,” “accusation from Joseph,” and “accusation by the court announcer under Joseph’s instruction,” appear weak and unlikely, as they are inconsistent with the apparent meaning and context of the verses as well as with ethical standards; therefore, they are not supported.Among these, Jebai’s view, despite its brevity and shortcomings, has been refined and developed through the exegetical innovations of Sayyid Morteza, including: “informing Benjamin of the plot to gain his consent,” “Joseph placing the cup in his brother’s saddlebag,” “Joseph’s stratagem does not necessarily imply a theft accusation, as other possibilities are conceivable,” “assuming theft without evidence results from haste and error,” and “the announcer’s declaration of theft reflects his own hasty judgment.” These refinements provide a more nuanced and coherent understanding of the verse. Conclusion:By incorporating additional exegetical innovations derived from the context of the verses, Sayyid Morteza’s interpretation can be presented more comprehensively: Joseph’s (PBUH) primary objective was to retain Benjamin, with whom he had coordinated the plan; therefore, he acted in accordance with divine command to achieve this purpose. Although Joseph placed the cup in Benjamin’s saddlebag, he never intended to accuse his brothers of theft. Furthermore, Joseph’s action itself does not imply the possibility of theft, as other interpretations are conceivable.However, the court announcer did not find the cup and, considering that only the Canaanite brothers had entered the palace at that time, presumed that they had committed theft. Thus, the error lies with the palace announcer, whose arbitrary judgment led him to accuse the Canaanite brothers without evidence or Joseph’s consent. Joseph (PBUH) neither committed a fault nor acted improperly; rather, he carried out the divine command to keep Benjamin close, facilitate the continuation of trials for his father and brothers, and create the conditions for reuniting with his father. Placing the cup in the brother’s saddlebag was done with Benjamin’s consent and, more importantly, in accordance with divine command. Moreover, there is no phrase in the verses indicating “informing the palace announcer of the plan” or “Joseph instructing the announcer to accuse of theft.” There is no evidence that Joseph (PBUH) ambiguously communicated with the announcer.The brevity of the Qur’anic style in mentioning proper names, as well as the contrast between the mention of “Joseph” and the “announcer” in the verse, indicates that the announcer is not Joseph (PBUH) himself but one of the palace heralds. Upon discovering the cup missing and observing the presence of the Canaanite brothers in the palace, the announcer made a hasty and wrongful judgment. However, the hesitation and conditional expressions in the conversation of other palace officials with the brothers, as well as their reference to the missing cup, indicate that they refrained from the theft accusation and addressed the Canaanite brothers more courteously. https://cis.quran.ac.ir/article_200020.html Detailed AbstractResearch objevtive: The present study aims to compare the social orientation of Martyr Morteza Motahhari and Sayyid Qutb in their exegesis of Surah Al-Mumtahanah, which contains significant social themes, based on the components of social interpretation. These components have been addressed in various books and articles, with some points of divergence but largely points of consensus.This study seeks to evaluate the social orientation in the interpretations of Motahhari and Qutb regarding Surah Al-Mumtahanah by relying on the widely agreed-upon components. Given the expansion of social issues and societal transformations over the past century, the need for a social reading of the Qur’an has become increasingly apparent, leading to significant growth in social exegesis. Among the scholars contributing to this field, Ayatollah Motahhari and Sayyid Qutb are recognized as prominent social interpreters of the Qur’an. Methodology:This study employs a descriptive-analytical approach. First, the concept of exegesis was examined with reference to lexical sources, and the nature of social interpretation was explored through valuable works in Qur’anic and exegetical studies. Subsequently, Motahhari’s exegesis in Familiarity with the Qur’an (Ashna’i ba Qur’an), specifically his commentary on Surah Al-Mumtahanah, and Sayyid Qutb’s exegesis in In the Shade of the Qur’an (Fi Zilal al-Qur’an) were studied.Each scholar’s commentary was analyzed according to relevant social interpretation components, and then the two interpretations were compared from the perspective of social orientation, highlighting their respective strengths and weaknesses. Most of the components were determined based on the content of Surah Al-Mumtahanah.Findings:The findings of this study indicate that a social interpretation should include components appropriate to its purpose. For Surah Al-Mumtahanah, the following components can be used to evaluate the social exegesis of Martyr Motahhari and Sayyid Qutb:1. Defining the principles of Muslims’ relations with non-Muslims2. Employing clear and eloquent expression3. Explaining the philosophy behind the rulings4. Addressing doubts and questions5. Adopting a society-building and civilizational perspective on the Qur’anic teachingsThese components are derived from the content of Surah Al-Mumtahanah, although they can also be applied to other surahs with similar themes.According to the study, Motahhari paid considerable attention—both quantitatively and qualitatively—to the component of “defining the principles of Muslims’ relations with non-Muslims.” He also extensively employed the component of “clear and eloquent expression,” which is characteristic of all his works, not only in exegesis, but in a style accessible to the general public while appealing to scholars. Additionally, he focused heavily on “explaining the philosophy behind the rulings” within verses of legislation, which significantly contributes to addressing doubts and questions among youth, as many of their doubts arise when Qur’anic rulings are explained to them. This emphasis enriches the component of “addressing doubts” within social interpretation.Sayyid Qutb also aimed to enrich his social exegesis by addressing each of these components. Notably, he placed particular emphasis on the component of “adopting a society-building and civilizational perspective on Qur’anic teachings,” which distinguishes his social orientation from that of Motahhari. https://cis.quran.ac.ir/article_220786.html Detailed AbstractResearch objective:The present study aims to provide a comparative analysis of the views of Sunni and Shia Qur’anic scholars regarding the authority of custom (‘urf) in the process of interpreting Qur’anic verses. Understanding and interpreting the Qur’an, as the foundational text of divine revelation, has always required the use of reliable sources and tools to correctly grasp God’s intended meaning. Among these tools, ‘urf—understood as the set of prevailing beliefs, behaviors, and practices of rational individuals in social and linguistic life—holds particular significance.This study seeks to address the central question of whether the authority of ‘urf in Qur’anic exegesis is limited solely to the level of “comprehending the concepts of the verses” (practical or conventional meaning), or whether it also plays a role in “identifying specific instances and the intended meanings” (serious or intended reference). Methodology:The research in this study adopts a comparative approach based on descriptive and critical analysis. To this end, the views and arguments of prominent Sunni and Shia Qur’anic scholars were carefully examined and compared. The primary sources of data include authoritative Qur’anic exegeses and works of notable scholars such as Allameh Tabataba’i and Ayatollah Ma‘refat. After collection, these sources were critically analyzed to identify and clarify the precise points of convergence and divergence among the different approaches. Findings:The findings of this study indicate that at the basic level and in terms of conventional meaning, ‘urf (custom) is recognized as a valid and widely accepted criterion in the views of scholars from both sects. This authority arises from the connection between the language of the Qur’an and the colloquial Arabic, as well as the rational modes of human speech. At this level, ‘urf plays a central role in understanding and explaining the apparent meanings and fundamental concepts of the text.Most exegetes hold that the conventional understanding of Qur’anic vocabulary forms the basis for the validity of interpretation and cannot be disregarded.However, the first major divergence occurs at the level of intended meaning and the identification of specific instances of the verses. Some Shia exegetes and Qur’anic scholars, such as Allameh Tabataba’i, by emphasizing the distinction between “conventional meaning” (marad-e estemali) and “intended meaning” (marad-e jeddi), do not accept the role of ‘urf in identifying the specific referents of the verses. Others, such as Shahid Sadr, limit its applicability to cases where the concepts are perceptible, experiential, and tangible, such as social rulings and matters comprehensible to reason and custom.This is because many Qur’anic truths—including unseen realities, divine attributes, the afterlife, and supra-sensory meanings—are beyond conventional understanding, and comprehending the specialized terminology of the Qur’an requires reflection on the entirety of its verses and relevant narrations.In contrast, the views of Sunni exegetes are generally more comprehensive and inclusive, recognizing ‘urf (custom) as authoritative at both the levels of conceptual meaning and identification of specific instances. They only set aside the use of ‘urf when there is conclusive textual or rational evidence to the contrary.This approach allows ‘urf to function as the primary criterion for understanding and interpreting Qur’anic verses to the greatest possible extent. The fundamental difference between the two sects does not lie in the validity of ‘urf itself, but rather in the scope and domain of its applicability at the level of intended meaning (marad-e jeddi).One of the most important findings of the study is the classification of Qur’anic concepts into two main groups: “ontological–real” (haqiqi–takwini) and “conventional–legislative” (‘itibari–tashri‘i). Ontological concepts include perceptible and tangible truths that can be comprehended by ‘urf, as well as supra-sensory knowledge such as divine attributes and the afterlife.Conventional concepts pertain to legal or religious truths with specific Qur’anic terminology, as well as general conventional concepts without specialized terminology. The role of ‘urf is evaluated differently in the exegesis of these two categories, reflecting variations in how customary understanding can inform interpretation across different types of Qur’anic concepts. Final conclusion:The study emphasizes that rational custom (‘urf) can serve as a valid interpretive criterion in the exegesis of the Qur’an across three domains:1.Fully and reliably understanding general concepts and the primary meaning of all verses (conventional meaning, marad-e estemali).2. Clarifying the specific instances and intended meanings (marad-e jeddi) of verses that contain perceptible, experiential, and tangible concepts, such as social, ethical, and legal matters.3. Interpreting verses that lack specialized or technical Qur’anic terminology and are comprehensible to the general public.These three domains constitute the context in which ‘urf can play an effective role in approximating divine understanding.However, in cases where the verses refer to supra-sensory knowledge, specialized terminology, profound doctrinal truths, or unseen realities, exclusive reliance on ‘urf is not justified. In such cases, it is necessary to employ rational reflection (both theoretical and practical), definitive sciences, authentic narrations, and other certain sources. Attention to this principle prevents the imposition of subjective interpretations and safeguards the exegesis from potential distortions. https://cis.quran.ac.ir/article_235588.html Detailed AbstractPurpose of the Study:The present study aims to examine and analyze Yousofi Ashkevari’s position regarding the hypothesis of the evolution of species. Similar to some of his predecessors, he adopts this hypothesis as a definitive conclusion—rather than a mere possibility—in an attempt to reconcile science and religion. This is despite the fact that most contemporary Qur’anic exegetes maintain that even if, hypothetically, science were to prove the theory of evolution in the future, such a proof would never conflict with revealed doctrines. What renders Ashkevari’s acceptance of this hypothesis problematic is his personal and inaccurate interpretation of certain Qur’anic verses and parts of the first sermon of Nahj al Balāghah. Accordingly, the central concern of this study is to evaluate and critique his claims on the basis of both transmitted (naqlī) and rational (ʿaqlī) evidence. By engaging with the exegetical opinions of several contemporary scholars—particularly ʿAllāmah Ṭabāṭabāʾī—the author seeks to demonstrate the inadequacy of Ashkevari’s personal interpretations.Methodology:The methodology employed in this study is descriptive analytical. The author first presents Ashkevari’s arguments, as articulated in his book Re reading the Story of Creation, without initially engaging in evaluative judgment. This is followed by a critical analysis based on the exegetical perspectives of contemporary commentators. It is worth noting that the critique is not confined to transmitted evidence; rather, the author also utilizes philosophical arguments—such as the principle of imkān al ashraf (the possibility of the nobler)—to evaluate Ashkevari’s assertions. Furthermore, by drawing on the scientific analyses of several scholars who share similar intellectual orientations, the study demonstrates that the evolution of species, as proposed by Ashkevari, lacks the essential characteristics of a scientific theory and is therefore unfounded.Findings:The findings indicate that the claim of lacking any rational or textual basis for the independent creation of humankind from clay is untenable, and that considerable scriptural and rational evidence contradicts such a claim. Moreover, the near explicit (ẓuhūr qarīb bi l naṣṣ) import of several textual sources—including the clarity of Qur’an 3:59—affirms the independent creation of humanity, contrary to the position endorsed by Ashkevari. It is evident that the theory of evolution remains probabilistic and non definitive; therefore, the apparent meaning of Qur’anic verses that reject the evolutionary development of species does not constitute a genuine instance of conflict between religion and science. According to Ṭabāṭabāʾī, the claim that Qur’anic descriptions of human creation are merely metaphorical or allegorical in reference to biological evolution is, for three reasons—linguistic foundations, the misapplication of the Qur’an’s metaphorical method to the example rather than what is exemplified, and the near explicit nature of the verses—devoid of substantiation and unsupported by both internal and external textual evidence. Additionally, the philosophical principle of imkān al ashraf stands in conflict with the unproven hypothesis of the transformation and evolution of species.Conclusion:Drawing upon both the transmitted and rational arguments of Ṭabāṭabāʾī, and based on the epistemic authority of Qur’anic outward meanings (ẓawāhir), this study upholds the principle that the apparent meaning of any speaker’s words constitutes valid evidence for the listener, unless an unequivocal counter proof establishes otherwise. Once such decisive evidence is demonstrated, the outward meaning loses its evidentiary status; this is in contrast to explicit texts (naṣṣ), which admit no possibility of contrary interpretation. Consequently, the evidentiary force of the Qur’an’s apparent statements affirming the independent creation of humanity—as relied upon by ʿAllāmah Ṭabāṭabāʾī—remains valid in the absence of any definitive contrary proof. Yet Ashkevari asserts the certainty of the evolutionary hypothesis solely on the basis of two or three Qur’anic verses and a passage from the first sermon of Nahj al Balāghah. It is evident, however, that claiming certainty in a matter as significant as the evolution of species—an issue requiring comprehensive interdisciplinary research—is methodologically and scientifically untenable. https://cis.quran.ac.ir/article_222970.html Detailed AbstractResearch objective:The aim of this study is to address common objections that arise from Qur’anic references to the presence of azwāj muṭahharah, ḥūr al-ʿayn, and similar concepts in Paradise. The mention of multiple purified spouses or houris as companions for men in the afterlife has led some critics to argue that actions deemed unethical in this world are, paradoxically, permitted and even promised as rewards in Paradise. Based on certain verses and interpretations, they claim that Islam assures believers that if they live righteously in this world, they will be granted unrestricted sensual pleasures of the highest degree in the Hereafter.Another frequently raised objection concerns the claim that such privileges are granted exclusively to men. The Qur’an is said to describe men as enjoying the company of ḥūr al-ʿayn, while offering no comparable blessing for women; instead, it mentions ghilmān or youthful servants, which some interpret as a sign of continued gender inequality in the afterlife, where women are once again deprived of equal status and complementary companionship.This study seeks to respond to these objections by focusing on the term azwāj, its linguistic dimensions, the contextual meaning of relevant verses, and—most importantly—by grounding the discussion in Mulla Ṣadrā’s doctrine of the embodiment of deeds (tajassum al-aʿmāl). Through this approach, the research aims to clarify the true nature of companionship in the Hereafter and address the broader questions associated with these interpretations. Methods:To carry out this study, we first examined the literal and lexical meanings of the relevant Qur’anic terms, relying on their usage in lexicons compiled close to the time of revelation. This linguistic analysis served as the foundation for uncovering the authentic meanings of these expressions. Subsequently, by reflecting on the Qur’anic verses, consulting classical and modern exegetical works, and considering the overarching spirit and fundamental principles of the Qur’an—particularly the doctrine of the embodiment of deeds (tajassum al-aʿmāl)—we analyzed the verses in question and explored the relationship between the concept of azwāj in the Hereafter and the notion of embodied actions. Findings:Based on the foregoing analysis, the findings of this study can be summarized as follows:1. The term azwāj—along with its various descriptions applied in the Qur’an to both the inhabitants of Paradise and Hell—is derived from zawj in the sense of pairedness or duality. It is used for both the masculine and feminine and therefore cannot be restricted to the meaning of “female spouses” alone.2. Considering the commonly raised objections about the presence of unethical elements in Paradise and claims of gender discrimination, it appears—contrary to what many exegetes have assumed—that interpreting azwāj, ḥūr al-ʿayn, and similar terms as conventional worldly spouses with their familiar functions is inconsistent with Qur’anic verses, the philosophy of marriage, and the Qur’anic conception of Paradise. Thus, azwāj cannot plausibly denote ordinary human or angelic spouses in the customary sense.3. In light of the Qur’anic and transmitted (riwāyī) doctrine of the embodiment of deeds (tajassum al-aʿmāl)—a doctrine both rationally and scripturally grounded—there is strong evidence indicating a direct connection between the azwāj of Paradise and Hell and the embodied forms of human actions. According to this perspective, azwāj represent the malakūtī (supersensory) forms of one’s deeds, which God manifests in the Hereafter as a supreme expression of His grace and justice.4. Based on this interpretation, the Qur’anic descriptors such as:“wa-kawāʿiba atrāban; wa-furushin marfūʿah; innā ansha’nāhunna inshā’a; fa-jaʿalnāhunna abkāran; ʿuruban atrāba… waʿindahum qāsirātu al-ṭarfi ʿīn… ka-annahunna bayḍun maknūn… ka-amthāli al-lu’lu’i al-maknūn… lam yaṭmithhunna insun qablahum wa-lā jān.”—are not literal descriptions of physical spouses, but symbolic depictions of the purity, radiance, and untainted nature of those deeds. These are deeds that believers cultivated in this world, safeguarding them from the corrupting influence of human and jinn devils, until they appear on the Day of Resurrection in their fully realized and perfected forms.5. Mullā Ṣadrā, when discussing the embodiment of deeds, explicitly refers to ḥūr al-ʿayn as an example of this doctrine. However, he does not elaborate on the detailed mechanics or full implications of this relationship. Final conclusion:It can be concluded that the Qur’anic references to azwāj in Paradise and Hell do not primarily pertain to marital companionship or conjugal relationships, but rather focus on the principle of the embodiment of deeds (tajassum al-aʿmāl). Accordingly, this does not negate the possibility of marriage in Paradise; it simply indicates that the verses containing the term azwāj may not necessarily refer to the marital relationships of the inhabitants of Paradise or Hell. https://cis.quran.ac.ir/article_214823.html Detailed AbstractResearch objective:The present study examines the method of Qur’anic cultural formation in relation to the legal verses (Āyāt al-Aḥkām) concerning women across three domains: specific, shared, and interactive with men, particularly in the Medinan surahs. This issue represents a significant aspect of the divine discourse on women.The analysis aims to uncover the network of Qur’anic legal verses concerning women and the developmental trajectory of their subjects, illustrating how the Qur’an employs methods to create greater influence and engagement among its audience with these rulings. Based on these considerations, the objective of this study is to investigate the evolutionary process of Qur’anic cultural formation through the revelation of explicit legal verses related to women.This study employs a descriptive-analytical approach. The research universe consists of the Qur’anic verses, and the research sample focuses on the explicit legal verses (Āyāt al-Aḥkām) specifically pertaining to women.To examine the developmental trajectory of the revelation of women-specific legal verses, the study first collected all relevant explicit legal verses from the Qur’an. Subsequently, these verses were analyzed through library-based sources, including exegetical, narrational, and historical references, in order to investigate the Qur’anic method of cultural formation in addressing this category of verses related specifically to women. methodology:This study employs a descriptive-analytical approach. The research universe consists of the Qur’anic verses, and the research sample focuses on the explicit legal verses (Āyāt al-Aḥkām) specifically pertaining to women.To examine the developmental trajectory of the revelation of women-specific legal verses, the study first collected all relevant explicit legal verses from the Qur’an. Subsequently, these verses were analyzed through library-based sources, including exegetical, narrational, and historical references, in order to investigate the Qur’anic method of cultural formation in addressing this category of verses related specifically to women. Findings:In this study, the legal verses (Āyāt al-Aḥkām) concerning women in the Medinan surahs—where their juridical capacity is explicit and clear—were examined. The findings indicate that the primary audience of the Qur’an consisted of the people of the time of revelation, and the verses were revealed in response to their positive and negative behaviors. Subsequently, the audience extends to people after the time of revelation until the Day of Judgment, who are obligated to read and act upon the Qur’anic messages.In contrast, the women-related legal verses in the Meccan surahs are scattered and implicit, even appearing in narrative passages such as in the Āyāt al-Qiṣaṣ. The propagation of Islam in Mecca concluded in an environment dominated by the struggle against idolatry, limited interaction with the People of the Book, and an unfavorable context for social implementation of certain issues—including women’s legal rulings. Consequently, these matters were not explicitly addressed in the Meccan verses but were instead revealed explicitly in the Medinan surahs.Analysis of the Medinan surahs regarding women’s legal verses (Āyāt al-Aḥkām) across the three domains—specific to women, shared with men, and interactive with men—indicates that in Medina, the social environment allowed for the implementation of religious culture. The divine legislation and the teachings of the Prophet (PBUH) provided the necessary groundwork for the formation of a faith-based society.Consequently, issues such as women-specific legal verses, which are important and require cultural embedding, are explicitly addressed in these verses. The process of cultural formation and their transformation into social norms can thus be clearly understood. https://cis.quran.ac.ir/article_231285.html Detailed AbstractResearch objective:This article aims to demonstrate that the Straight Path (ṣirāṭ al-mustaqīm) is a unified reality belonging to the domain of meaning—not a concrete external instance—and that it is composed of several integral elements. Its structure is formed by seven components: the method of the path, the guide of the path, the traveler on the path, the companion of the path, the goal of the path, and the laws and regulations governing the path. The totality of these meanings presents a novel conceptual model of this term, articulated on the basis of interpretations offered by exegetes from both Sunni and Shia traditions. The absence of any one of these components results in a disruption of the intended meaning of this concept. Methodology:The methodology of this article is descriptive, analytical, and inferential. By deriving the contextual elements related to the Straight Path (ṣirāṭ al-mustaqīm) and describing the views of exegetes from both Sunni and Shia traditions regarding its meanings, the study proceeds to analyze and evaluate the conceptual integration of this term based on the intellectual frameworks of their commentaries. Through this process, the true semantic reality of the Straight Path is delineated. Findings:In this article, after analyzing the theory of conceptual integration, eight key points concerning the Straight Path (ṣirāṭ al-mustaqīm) were clarified. The first point established that all creatures have a path leading toward God. In the second and third points, various types of paths and the conceptual dimensions of the Straight Path were examined. The fourth point addressed the qualities of the followers of the Straight Path. Subsequently, the fifth and sixth points discussed the rank and status of these followers, emphasizing that they are the possessors of divine knowledge.The seventh point explored the relationship between the Straight Path and the divine paths (subul Allāh) as well as the deviating paths. The eighth and final point explained the relation of the Straight Path to God Himself and that of the “straight way” (sabīl mustaqīm) to God’s servants.Following this, the interpretations of the Straight Path from the perspective of Sunni and Shia exegetes were presented, elaborating the meanings of the term—such as Islam, the religion in its absolute sense, the Prophet and the Imam, the Qur’an, truth, and the path to Paradise—as understood by exegetes of both traditions. The key points of convergence and divergence in their epistemological frameworks were highlighted. Finally, the conceptual integration of this term was evaluated and analyzed in light of the exegetical views discussed.Following the analysis of the research data within the framework of Conceptual Integration Theory and based on the epistemological system of Sunni and Shia exegesis, it was determined that the term ṣirāṭ al-mustaqīm is a composite concept whose full meaning depends on a set of indispensable sub-meanings. In other words, the Straight Path is a unified reality belonging to the category of meaning, not mere external instance, and its structure is formed through seven constituent elements.These elements are as follows:1. The method of the path, which is the ḥanīfī religion and constitutes the core of the meaning of the Straight Path;2. The laws and regulations articulated in the divine scriptures, through which this method is read and interpreted;3. The guides of the path—the prophets and the Imams—who direct the wayfarer along this straight course;4. The traveler (sālik) who, as the essential link in the chain, must journey upon this path;5. The companions of the path, with whom the traveler must walk;6. The final goal of the path, which is the promised Paradise and the pleasure of the Lord;7. (The integrative relation among all these elements).Taken together, all preceding and subsequent links of this path complete and perfect the meaning of the Straight Path. Accordingly, it must be acknowledged that the central axis of the Straight Path (ṣirāṭ al-mustaqīm) is the wayfarer (sālik), who— in order to traverse this path— requires a guide, namely the prophets and Imams, as explicitly affirmed in the exegeses of both Sunni and Shiʿi traditions. For the path to remain relevant and functional, the sālik must also rely on a set of laws and regulations instituted by the Divine Legislator through creation (takwīn) and command (tashrīʿ). Within the exegetical perspectives of both groups of commentators, these divine norms manifest in the form of religion, the heavenly religions, the revealed scriptures, and most prominently the luminous Book of the Qur’an.Moreover, the method of the path is delineated through a precise explanation of the ṣirāṭ as the upright and unaltered dīn ḥanīf, a path that deviates neither to the right nor to the left— a straight way upon which all believers walk in a unified direction. Ultimately, Paradise and the pleasure of the Lord constitute the supreme goal of this path, without which the meaning of the Straight Path remains incomplete. https://cis.quran.ac.ir/article_214990.html Detailed AbstractResearch objective:The primary aim of this study is to identify, extract, and comparatively examine the foundational approaches of two prominent contemporary exegetes: Allamah Sayyid Muhammad Husayn Fadlallah (a Lebanese Shia scholar) and Sheikh Muhammad al-Tahir Ibn ‘Ashur (a Tunisian Maliki Sunni scholar) regarding Qur’anic verses on women’s issues.Given that women-related verses represent one of the most significant areas of interpretive divergence in the contemporary Islamic world, and that religious, cultural, social, and temporal factors deeply influence exegetical approaches, this study seeks to answer the central question: What are the strategic, cognitive, and practical foundations of these two scholars in addressing women-related Qur’anic verses (such as verses on Qiwamah, polygyny, inheritance, hijab, testimony, disciplinary measures, and similar issues), and what are the similarities and differences between them? Furthermore, to what extent are these similarities and differences shaped by their religious, cultural, and methodological presuppositions? Methodology:This study adopts a qualitative approach with a comparative-analytical method. In the first stage, Allamah Fadlallah’s Min Wahy al-Qur’an and Ibn ‘Ashur’s al-Tahrir wa al-Tanwir, along with other relevant works by the two exegetes (such as Fadlallah’s Nathariyat al-Mar’ah fi al-Islam and Ibn ‘Ashur’s Maqasid al-Shari‘ah al-Islamiyyah), were thoroughly examined and compared with respect to key Qur’anic verses concerning women.Subsequently, using content analysis, the foundational approaches of both exegetes were extracted, categorized, and juxtaposed. Finally, the strengths and weaknesses of each perspective were evaluated with reference to the Qur’anic text and established principles of exegesis.Findings:The findings indicate that the foundations of the two exegetes regarding women’s issues can be categorized into three main areas:1. Strategic Foundations: Both exegetes emphasize the necessity of reinterpreting women-related rulings according to the demands of time and place and consideration of the objectives of Shariah (Maqasid al-Shari‘ah). Ibn ‘Ashur explicitly articulates this principle as a theoretical framework under the title Maqasid al-Shari‘ah, whereas Allamah Fadlallah, without explicitly naming it, practically applies the same approach in his exegesis.2. Cognitive Foundations: A significant commonality between the two scholars lies in the equality of men and women in humanity and inherent dignity and the importance of the family as the nucleus of society. However, serious differences emerge regarding the extent of women’s intellectual capacity, the scope of innate differences between men and women, and the nature and limits of Qiwamah. Ibn ‘Ashur affirms the general superiority of men in intellect and broad authority in Qiwamah, whereas Fadlallah considers this superiority limited, relative, and contingent upon specific circumstances.3. Behavioral Foundations: In matters such as hijab, polygyny, disciplinary measures, and women’s social participation, both exegetes adopt a reformist and lenient approach compared to traditional interpretations. However, Allamah Fadlallah, due to his greater attention to the emotional and psychological characteristics of women, offers more audacious and women-centered perspectives.The study also demonstrates that there exists a systematic cause-and-effect relationship among the various foundations of these two exegetes, allowing the compilation of a coherent “system of women’s issues in the Qur’an” derived from their combined insights.Ultimately, this study demonstrates that despite religious differences (Shia and Sunni) and geographical and cultural variations, the foundational similarities between the two exegetes regarding women and related issues outweigh their differences. Both scholars have contributed to religious reform and the reinterpretation of women’s role within fiqh and exegesis.Ibn ‘Ashur’s views in certain areas (such as the intellectual superiority of men) and some of Allamah Fadlallah’s perspectives (such as his specific interpretation of disciplinary measures) remain open to critique and further detailed examination.This study, as a foundational comparative research, provides a basis for subsequent investigations into the detailed rulings and specific women-related issues in the exegesis of these two scholars. It can serve as a reliable resource for researchers in Qur’anic studies, Islamic women’s studies, comparative jurisprudence, and inter-sectarian studies. The findings are also valuable for policymakers in the fields of women and family, as well as for advocates of religious reform within the Islamic world. https://cis.quran.ac.ir/article_221913.html Detailed Abstract Research objective:The aim of this study is to conduct a comparative analysis and evaluation of the views expressed by Sunni and Shia exegetes (the two major Islamic traditions) regarding the meaning and interpretation of the Qur’anic phrase “the earth will be illuminated by the light of its Lord” in Qur’an 39:69 (“wa-ashraqat al-arḍu bi-nūri rabbihā”). Exegetes from both traditions have presented diverse perspectives on what is intended by this expression—whether its meaning is literal or metaphorical, and whether it refers to a phenomenon in this world or in the Hereafter. Some of these interpretations are shared by exegetes of both groups, while others are exclusive either to Shia commentators or to Sunni commentators. Clarifying this issue helps remove the existing ambiguities surrounding the vocabulary of the verse and provides a more precise understanding of its expressions—an understanding that can have significant practical implications for human life. Methodology:This study employs a qualitative, descriptive–analytical approach. The views of Sunni and Shia exegetes regarding the meaning of the verse “wa-ashraqat al-arḍu bi-nūri rabbihā” (“the earth will be illuminated by the light of its Lord”) and their interpretations of what is intended by the earth’s illumination through God’s light have been extracted from their respective commentaries. The research aims to analyze, compare, and evaluate these interpretations, and to identify the view that best aligns with Qur’anic and hadith-based evidence. findings:The findings of this study indicate that, regarding the meaning of “the earth will be illuminated by the light of its Lord” in Qur’an 39:69, ten distinct interpretations have been presented by Sunni and Shia exegetes. Among these, three views are shared by both groups, five are exclusive to Sunni commentators, and two are exclusive to Shia commentators.The first shared interpretation (establishment of justice, truth, and proof) considers “truth” and “proof” to be synonymous. However, based on their Qur’anic usage, this equivalence appears incorrect; the term nūr (light) is never used metaphorically for “proof” or in the sense of “truth” in the Qur’an. Moreover, although ḥaqq (truth) and ʿadl (justice) may overlap in certain contexts, they represent two distinct concepts.The second shared interpretation (a light other than sunlight) merely paraphrases or translates the verse without offering an interpretive explanation, leaving the central ambiguity unresolved. The third shared interpretation is the view favored by this study.The well-known exclusive Sunni interpretation (God’s theophany to judge among people) does not clarify what is meant by tajallī (divine manifestation), and thus fails to resolve the verse’s ambiguity. Furthermore, some exegetes who support this view claim that God descends and sits upon a throne to judge humanity—a notion that implies anthropomorphism, from which God is exalted. Additionally, this interpretation seems to confuse the illumination mentioned in the first part of the verse with the judgment expressed later in the same verse—“and judgment will be passed between them in truth”—and for this reason is unlikely to be correct.The four lesser-known Sunni-exclusive interpretations (the light of God’s power; the light of the Prophet’s monotheism; the illumination of the human soul; and the light of God’s Shin) involve assigning meanings to the term light that contradict the apparent wording of the verse without supporting evidence, and may constitute tafsīr bi’l-ra’y (interpretation based on personal opinion). The last of these interpretations, in particular, suggests anthropomorphism and likening God to creation.The first Shia-exclusive interpretation (the light of justice through the rise of Imam al-Mahdī, may God hasten his reappearance) essentially reiterates the first shared view but applies the establishment of justice to this world rather than the Hereafter. The same critiques of that earlier view apply here as well. Moreover, this interpretation does not accord with the context of Qur’an 39:69 or the surrounding verses, which clearly pertain to the Day of Resurrection—unless it is taken as a deeper, allegorical layer (ta’wīl) premised on the idea that the rise of the Mahdī represents a reflection of the Resurrection within this world.The second Shia-exclusive interpretation (the light of a believer’s faith) is also incompatible with the verse’s attribution of light directly to God, even though in certain Qur’anic contexts, based on specific clues, light may indeed be used metaphorically for a believer’s faith. Final conclusion:This study concludes that among the ten interpretations proposed by Sunni and Shia exegetes concerning the meaning of Qur’an 39:69 — “And the earth will shine with the light of its Lord” — the shared view held by both groups, which interprets this illumination as the manifestation of the true reality of all things and human deeds on the Day of Resurrection, is the most plausible. This interpretation is supported by contextual clues within the verse, as well as by additional evidence from other Qur’anic verses and chapters. In contrast, each of the remaining nine interpretations—whether exclusive to Shia exegetes, exclusive to Sunni exegetes, or shared—faces significant critiques. https://cis.quran.ac.ir/article_193801.html قصه‌‌های قرآن کریم ساختار هندسی عالی، هنری منحصر به فردی دارد و از عناصر روایی به نحو فوق العاده‌ای در جهت اهداف هدایتی و تربیتی‌اش بهره برده است. قصه‌های قرآن از منظرهای مختلف اعم از ادبی، هنری، بلاغی، تاریخی و... قابل مطالعه و حائز اهمیت است. مقاله حاضر در صدد است با روش توصیفی و تطبیقی، به تحلیل ساختار و محتوا و عناصر روایی قصه 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 یاد شده را از منظر ادبی با غرض اصلی هر یک از این‌دو سوره واکاوی کند. از رهگذر این توصیف و مقایسه، به دست آمد که اولا تجمیع عناصر روایی این دو قصه، از سوره ص به طه روایت تاریخی‌ مسلسلی از داستان آدم و شیطان را گزارش می‌کند، ثانیا 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 از نظر هنری قرآن را از هرگونه تکرار در قصه مبرا می‌دارد. https://cis.quran.ac.ir/article_201753.html One of the influential issues in Quranic concepts is the passage of time and different historical periods. Verse 7 of Surah Al-Zuhi says: "Wajjadak zaalqa Fahdi" This research, using a descriptive-analytical method, investigates the historical course of the concept of error in the interpretations of the Fariqin from the first centuries to the 15th century, and seeks to answer the question that What effect did the historical course and the passage of time have on the interpretation of this verse? The findings show that the historical concept of "Dal" in the second and third centuries, especially among the Shia commentators, was merely narrative and Dal was interpreted as "lost" and "unknown", but in the fourth centuries and later, it developed a meaning. And based on the interpretation of ijtihad.Theological, intellectual and mystical approaches have emerged among Shia and Sunni commentators. From the 5th and 6th centuries onwards, the Qur'anic approach also appeared in the interpretation of the verse, and it was interpreted due to the lack of knowledge about the teachings of prophecy and the news of the past. In the recent centuries, the commentators in the interpretation of the word astray, mainly with a narrative, lexical, rational and Qur'anic approach, sought to understand the meaning of the verse, and did not limit themselves to quoting the past content, and with an all-round plan of the discussion of the error under the verse, with an argumentative and critical approach. Different views of the following verse have been discussed and the doubts raised have been answered. https://cis.quran.ac.ir/article_211036.html Willingness to the apparent meaning and concentration of words and only paying attention to their real use are considered among the major harms and challenges of discovering the meaning of expressions in the verses of the Holy Quran.Sometimes this issue has led to incorrect interpretations of some verses of the Holy Quran And it creates many doubts in the audience's mind. The verse "Wa Wazana Anak Wazark" in Surah Al-Sharh is one of these cases.On the one hand, the meaning of the verse and on the other hand, its affiliation, which is unclear; has made the verse interpretable A different point of view has been presented both in the commentary traditions of the Ahl al-Bayt, the Companions, and the followers(Tabean), as well as in the views of the Shia and Sunni commentators. This research is done with an analytical method and through the matching of points of view, using the correct method of the meaning of the word and according to verbal clues, including: The atmosphere of descent, the purpose, and the context of Surah sharh and hadiths have come to this conclusion.What is meant by "wezr" is not in the sense of sin and error, but in the sense of the heavy burden of the responsibility of mission and prophecy and calling people to it and facing the deniers and opponents. By appointing Amir al-Mu'minin Ali (peace be upon him) as the successor and helper of the Holy Prophet, God has strengthened the support of that Prophet and lightened the heavy burden of the mission and prophethood. By appointing Amir al-Mu'minin Ali (peace be upon him) as the successor and helper of the Holy Prophet, God has strengthened the support of that Prophet and lightened the heavy burden of the mission and prophethood. https://cis.quran.ac.ir/article_222340.html The discussion of human dignity in the Holy Quran is one of the complex, fundamental and key issues in Quranic studies that can answer many questions in the field of human sciences and clarify the ambiguities in this field. Expressing the concept of human dignity in the semantic structure of the Qur'an can provide an attractive and humane image of man's position in human society and remove many distortions and slanders that enemies have attributed to Islam and the Qur'an regarding human dignity with the light of Quranic teachings. By analyzing the verses of the Qur'an and examining the views of two prominent contemporary commentators, Tayyab and Seyyed Qutb, regarding the principles of human dignity, we arrive at eight fundamental principles, which are: 1- The principle of thinking and reasoning, 2- The principle of gradualness and continuity, 3- The principle of equality 4- The principle of freedom of choice, 5- The principle of balance and proportion, 6- The principle of purposefulness, 7- The principle of naturalism, and 8- The principle of activity and dynamism. Seyyed Qutb, as a prominent Egyptian intellectual, considers the Qur'an as a book for "movement" and emphasizes the existence of valuable thoughts in it. On the other hand, Tayyeb has a social approach and pays special attention to the views of the Ahl al-Bayt (a.s.) in interpreting the verses of the Qur'an and uses traditions to a greater extent than Sayyid Qutb. https://cis.quran.ac.ir/article_223044.html Interpretations of the Quran have always been influenced by philosophical, theological, and mystical frameworks, but systematic and comparative studies of these metaphysical foundations in the Shia and Sunni traditions have been less frequent. The importance of this research stems from the fact that most previous studies have focused on the linguistic, historical, or rhetorical dimensions of interpretation and have not addressed the role of ontological and epistemological foundations; while these foundations guide the interpreter's understanding of the verses and determine the boundaries of interpretation. The main challenge of the research is to reveal the implicit metaphysical assumptions that are woven into the interpretive texts in the form of the concepts of "being," "agent," "knowledge," and "interior," and their disclosure requires an integrated and precise approach to classical works. To respond to this need, the present study has addressed the subject of "metaphysical foundations in the interpretation of the Quran from the perspective of the commentators of the two sects" using a qualitative-analytical documentary method. With the focus on case studies, parts of the characteristic interpretations of each school were used; discourse analysis and a comparative framework led to the extraction and comparison of "unity of existence", "monotheism of actions", "present knowledge" and "esotericism" in Shiite interpretation and "originality of occurrence", "divine predestination", "the validity of transmitted reason" and "limited theoretical mysticism" in Sunni interpretation. The findings show that Shiite commentators, by focusing on existential experience and combining theoretical reason and intuition, discover hidden layers of meaning; however, Sunni commentators, while accepting the necessity of going beyond literal interpretation, center on transmitted reason and limit the field of mysticism to a marginal area. This difference in weighting of epistemological sources makes the semantic structure of verses about divine attributes, revelation, prophecy, and resurrection different. https://cis.quran.ac.ir/article_225615.html At the beginning of Islam, there was a dangerous type of political hypocrisy against the government of society, which started from the city of Mecca, and its main goal was to harm the principle of Islam and disrupt the succession of the Messenger of God. The main problem in this research is the analysis of the interpretation sources of the parties, regarding the role of political hypocrisy in the issue of the succession of the Holy Prophet (PBUH), focusing on the verses of Surah "Toba" with a descriptive-analytical method. According to the findings of the research, political hypocrisy at the head of Islam had two types: open and hidden. Examples of obvious political disloyalty in the succession of the Holy Prophet (PBUH) include: "Abdullah bin Abiy"'s refusal to accompany the Islamic army in the battle of Tabuk; Hypocrites' excuses for not going to war; mockery of the Mujahideen of the Tabuk war by the hypocrites; Hypocrites finding fault with the financial supporters of the Islamic Army and plotting to destroy the mosque in the absence of the Holy Prophet (PBUH). Also, the destruction of the virtues of Imam Ali (AS); Strengthening solidarity through the drafting of a treaty, deep and extensive influence in the society and the government, disobeying the Holy Prophet (PBUH) in joining the army of Osama and disobeying his order to write a will are among the most important roles of hidden political hypocrisy in the succession of the Holy Prophet (PBUH). Is https://cis.quran.ac.ir/article_230919.html This study conducts a comparative examination of the role of intertextuality in the story of Abraham and Lot in the Qur’an and the Old Testament. The main research question concerns how, despite narrative and thematic overlaps, the two texts differ in their approach to intertextuality, and how these differences affect the theological and structural objectives of each text. The significance of the study lies in revealing the stylistic and semantic connections of religious texts and providing a new basis for interfaith dialogue and understanding the re-creation of sacred texts. The research employs a qualitative, descriptive-analytical method based on the theoretical framework of intertextuality (Julia Kristeva and Gérard Genette). Data were collected and interpreted through the analysis of Qur’anic verses in the order of revelation and relevant chapters of the Book of Genesis. The findings indicate that both texts utilize internal and external intertextuality to achieve narrative coherence: the Qur’an with dispersed narratives emphasizing faith, obedience, and divine punishment, and the Old Testament with a historical structure focusing on genealogy and divine covenants. The Qur’an re-creates or revises certain narratives, such as Abraham’s sacrifice and Lot’s prophethood. The results suggest that the Qur’an employs intertextuality with a universal and ethical guidance perspective, while the Old Testament uses it to reinforce ethnic identity, both aiming to ensure coherence and convey their messages. The originality of this study lies in analyzing the story according to the order of revelation and paying particular attention to the stylistic and musical dimensions of intertextuality. https://cis.quran.ac.ir/article_232455.html The issue of nushuz is one of the matters addressed by God in the Holy Quran regarding the rights of men and women. Most jurists define nushuz as the refusal or reluctance of a woman to comply with her husband. However, verse 128 of Surah An-Nisa also applies this term to men. This article employs a descriptive-analytical method to examine the comparative interpretative views of Ayatollah Javad Amoli and Allameh Tabarsi, investigating the ruling on nushuz among men, its limits, examples, and strategies for addressing it. The authors conclude that the verdict on nushuz encompasses women and men if they neglect their obligatory duties. Ayatollah Javad Amoli considers a man's nushuz as his aversion to his wife due to marital issues, while Allameh Tabarsi views a man as nashiz if he considers himself superior to his wife, oppresses her, neglects her obligatory rights, or harbors affection for another woman. Both interpreters emphasize the strategy proposed in the verse, which advocates for a woman to relinquish some of her rights and seek her husband's satisfaction as a means to maintain the marital relationship, deeming this reconciliation preferable to divorce. Furthermore, the article underscores that reconciliation is an optional right for women, not an obligatory verdict. According to juristic opinions, to prevent men from abusing this right, women can refer to the Islamic authority to complain about a man who has oppressed them or failed to fulfill their obligatory rights. The Islamic authority may then compensate the woman from the man's assets. https://cis.quran.ac.ir/article_232623.html One of the characters mentioned in common by the Holy Quran and the Holy Bible (Old Testament) is Prophet Job (peace be upon him), who in Islamic culture is a symbol of patience and forbearance who undergoes divine tests and is referred to with expressions such as "Sabir", "Na'am al-'Abd" and "Aw'ab". The narration of the Holy Bible about him is different from the Holy Quran. In the Old Testament of the Holy Bible, he is a believing servant who does not have the status of prophethood and suffers from calamity and illness due to the dominance of Satan over him and leaves this period with impatience. This research, using a descriptive-analytical method, has examined the form and content of this story in the two books, while conducting a comparative study between the Quran and the Holy Bible in the story of Prophet Job (peace be upon him). The style of expression and content of these two books in the story of Job are very different. Furthermore, in the interpretation of the verses related to Prophet Job (peace be upon him), there are narrations that are very close to the narration of the Holy Bible, especially in the description of his illness. After examining these narrations for their conflict with the verses of the Quran, the infallibility of the divine prophets, and the philosophy of the mission of the prophets, and their conflict with other narrations about Prophet Job, as well as the existence of Wahb ibn Munabbah as one of the narrators of these narrations, it is concluded that such narrations are from the Israelites and cannot be accepted. https://cis.quran.ac.ir/article_233528.html This study aims to elucidate the key concept of “holding fast to God” (iʿtiṣām bi-llāh) and its role as a practical strategy within the paradigms of Islamic governance. Despite the Qur’an’s repeated emphasis on this principle, its position within contemporary governance discourses has remained relatively overlooked. Employing a descriptive–analytical method and drawing on authentic Qur’anic, exegetical, and narrative sources, this research explores the dimensions and implications of this concept. The findings indicate a profound convergence between the two Islamic schools (Sunni and Shia) regarding both the necessity and the proper manner of adhering to God. Moreover, neglect of this divine strategy stems from factors such as lack of faith and knowledge of God, mistrust toward Him, obstinacy, excessive sensualism and rationalism, and reliance upon others. The most significant fruits of iʿtiṣām in the sphere of governance include the encompassing mercy of God, realization of beneficence (iḥsān), enjoyment of God’s constant companionship, protection from apostasy and deviation, and assurance of guidance toward the straight path. These outcomes elevate iʿtiṣām to a foundational principle ensuring stability and effectiveness within the Islamic political system. https://cis.quran.ac.ir/article_233799.html Surah At-Tawbah, also known as Bara’at, is the ninth Surah of the Holy Quran. This Surah covers various topics, including the descent of Sakina upon the Prophet (PBUH) and the believers. Among contemporary interpretations, Tafsir Al-Mizan (with a Shiite approach) and Tafsir Al-Manar (with a Salafi tendency) have been cited and given special attention by later commentators, claiming to follow the method of interpreting the Quran to the Quran and not being influenced by religious preconceptions. Since both commentators claim to have followed the method of interpreting the Quran to the Quran, the differences between them on various topics, including the descent of Sakina in the verses of Surah At-Tawbah, deserve careful discussion and examination. This article uses an analytical-descriptive method to examine two verses in the interpretation of Al-Mizan and Al-Manar. Rashid Reza believes that the descent of Sakina in verse 26 was upon all Muslims, whether those who fled the battlefield or those who remained. Allama Tabataba'i believes that the descent of Sakina only happened to the Prophet and the Muslims who stood firm in the battlefield. In verse 40, most commentators, based on discussions of Arabic literature, believe that the descent of Sakina in the cave happened to the Prophet, but Rashid Reza in Al-Manar believes that the descent of Sakina was upon Abu Bakr. Considering the evidence in the verses and the continuous narrations, Allama's opinion is correct. Therefore, the findings show that Al-Manar, despite claiming to be an impartial interpretation, acted under the influence of its theological foundations in dealing with these verses, contrary to the usual methods https://cis.quran.ac.ir/article_235744.html Amir al-Mu'minin Ali (peace be upon him) as the immediate caliph of Muslims after the Prophet (peace be upon him and his family) has virtues and characteristics that have been mentioned in verses, narrations and historical accounts. Today, people who are thirsty for justice and spirituality need to model the personality of Imam Ali (peace be upon him) more than ever, and this depends on the comprehensive knowledge and awareness of the thoughts, ideas and character of that Imam. The two sects have referred to these virtues and characteristics in their narrative and exegetical sources. One of these virtues is mentioned in the verse known as the verse "Suqayyah al-Hajj". The present article, using a descriptive and analytical method, addresses the subject of the views of the commentators of the two sects on the above verse and the question of how the verse "Suqayyah al-Hajj" indicates the virtues of Imam Ali (peace be upon him)? The answer will be that after examining different interpretations from both sides, he came to the conclusion that the virtues of Amir al-Mu'minin Ali (a.s.) are issues that cannot be easily ignored. All Shiite scholars and most Sunni scholars, citing narrations in their own reliable sources, have considered the revelation of the noble verse to be to Amir al-Mu'minin Ali (a.s.). However, unfortunately, a small group of Sunni commentators have opposed it and do not consider the revelation of the noble verse to be related to the personality of Amir al-Mu'minin Ali (a.s.). This opposition is either biased and based on ideological prejudices, or they have relied on weak and fabricated narrations, which are fully answered in this article for these reasons https://cis.quran.ac.ir/article_237276.html Verses 46 to 49 of Surah Al-A'raf are among the verses that have been considered in religious texts of both sects due to their importance, and commentators have offered various interpretations about it. The method of presentation, i.e. replacing the words of the Quran with the doubtful proposition and then processing the Quran and examining the resulting context, and the rules of preference, i.e. the criteria and matters most often used to identify the most preferable interpretation, are two assessment tools in interpretation. The following article attempts to determine the correctness or incorrectness of the aforementioned interpretations by applying these two tools. Maintaining the coherence of the context and observing the appearance of the verses, the custom of conversation and literary rules, on the one hand; and avoiding synonyms, appreciation and omission, ambiguity, repetition and interpretation by opinion, on the other hand, are the criteria for evaluating the method of presentation and the rules of preference. Based on the findings of this study, the meaning of the “men of the heights” in verses 46 and 47 is “the weak and polluted followers” ​​who sent blessings on the people of Paradise and asked God not to be with the oppressors, and the meaning of the “companions of the heights” in verses 48 and 49 is “the prophets, imams, and righteous people” who rebuked a group of people in Hell and sent their weak and polluted followers to Paradise. A better and more accurate understanding of the issue of resurrection and the events of the resurrection and the proof of the power of intercession of the saints of God on the resurrection are among the results of achieving this interpretation https://cis.quran.ac.ir/article_237724.html The tradition of the ultimate victory of truth over falsehood is a fundamental concept in the Holy Quran, explicitly affirmed in numerous verses. However, differences in ontological foundations and interpretive approaches among contemporary exegetes have led to diverse explanations regarding the nature and mechanism of this divine tradition. This study conducts a comparative analysis of the perspectives of Allamah Muhammad Husayn Tabatabai in Tafsir al-Mizan and Ayatollah Sayyid Ali Khamenei in their commentaries on relevant verses, exploring the commonalities and distinctions between these two approaches. The research employs a qualitative, descriptive-analytical method, based on comparative content analysis of selected exegetical texts. The findings reveal that both thinkers regard the tradition of truth’s triumph over falsehood as a ontological, inviolable, and inherent principle embedded in the structure of existence. However, Allamah Tabatabai primarily adopts a philosophical-ontological approach, while Ayatollah Khamenei examines it through a historical-civilizational lens. Tabatabai emphasizes the intrinsic permanence of truth and the inevitable perishability of falsehood as foundational principles, whereas Khamenei underscores the role of human agency—including willpower, struggle (mujahadah), piety (taqwa), and divine assistance in actualizing this tradition. By synthesizing these two approaches, this study opens new horizons for analyzing divine traditions in the context of Islamic civilization-building and offers a dynamic, Quranic understanding of history. https://cis.quran.ac.ir/article_238924.html The issue of abrogation in the Holy Quran has always been a challenging topic among commentators and Quranic scholars. In the Western tradition of Islamic studies, John Burton is one of the most influential scholars who has tried to question the mechanism of compilation and collection of the Quran with a critical approach. This article analyzes Burton’s views on a type of abrogation that he considers “the abrogation of judgment and recitation” (simultaneous abrogation of judgment and recitation) and considers it as a posteriori justification for the loss of some Quranic texts. Burton argues that the concept of abrogation, especially the abrogation of recitation, was an attempt by early commentators to explain ambiguities such as “the Prophet’s forgetfulness” or “the forgetting of some verses by God.” To prove his claim, he refers to verses from the Quran and their interpretations. According to Burton's analysis, these narrations actually represent verses that were omitted or "missing" from the final collection of the Quran. To prove this claim, he examines verses such as Ibn Adam and Beer Ma'una as examples. This study, while carefully explaining and expanding Burton's arguments, assesses the strengths and weaknesses of the narrative and theological foundations of his theory and explains how this critical perspective has influenced contemporary discussions of Quranic sciences. https://cis.quran.ac.ir/article_239391.html Understanding the meaning of the word "Nohas" in verse35 of Surah Al-Rahman is an issue that can lead to the correct understanding of this verse in the context of the verses of the aforementioned Surah. Which include: smoke, molten copper(=molten metal), lead, oil residue, something with a strong wind, a fire with a strong wind, an extremely foul smell. On the other hand, in Persian and English translations, there is no single meaning of the word "Nohas" in the aforementioned verse; however, the scope of disagreement among translators in presenting the translation of this word isnot as wide and diverse as the opinions of commentators. Thus, after exploring the meaning of this word in the literature of the pre-Islamic period and the Mukhaddramin, it becomes clear that in the scope of "pre-Islamic literature", the word in question was used only in the meaning of "Nohas", and in the poems of the Mukhaddramin, it was used in both the meanings of "essence, nature, and character" and "copper metal. Gradually, the diversity and multiplicity of meanings in dictionary books has reached five paragraphs: "Smoke and fire","copper(=metal)","a certain amount remaining of something","nature and essence",and "the original value of each thing" which apparently has led to differences in the views of commentators and translators. The present study,by applying the library method and descriptive-analytical approach, based on the context of the verses and also utilizing the narrations of the Infallibles(S), finally suggests the meaning of molten copper(=molten metal) as the preferred meaning for this word. https://cis.quran.ac.ir/article_239533.html Psychological reading of the verses of the Quran, as one of the contemporary approaches in interpretive studies, aims to examine the emotional, cognitive, and existential effects of the Quranic text on the audience. In this regard, the hermeneutics of Karen Armstrong, a Western religious scholar who considers the Quran to be a dynamic, reactive text that affects human experience, provides a suitable context for a comparative analysis of the methods and foundations of this reading, along with Islamic theological interpretation. The main issue of this research is what foundations and functions does the psychological reading of the verses of the Quran have within the framework of Armstrong's hermeneutics and in what ways does this reading converge or diverge with the interpretive approach of Islamic theology. This research, with a qualitative approach and descriptive-analytical method, deals with a comparative analysis of Karen Armstrong's selected works (including A History of God https://cis.quran.ac.ir/article_240768.html Sometimes, the approach of linguists and commentators in interacting with the Quran has been as if the Quran is “the word of man.” In finding the meaning of the words and sentences of the Holy Quran, they compare it with the human applications of words and sentences. This approach can lead to ignoring the divine nature of the selection of materials, forms, and sentence structures in the Quran. The theory of the immutability of words considers the selection of materials, forms, and sentence structures in divine applications to be derived from the absolute knowledge and wisdom of God and to be infallible. In contrast, the selection of materials, forms, and sentence structures in human applications is always fallible. In this version of the presentation of the theory, priority and focus are given to the data of the human sciences. The hypothesis of the theory is as follows: the materials, forms, and sentence structures in the Quran are immutable. Therefore, finding the meaning of the words of the Quran by transforming them into other materials, forms, and sentence structures is an obstacle to achieving the correct and accurate divine meaning and intention. The method of formulating the theory is based on its basic deductive and demonstrative basis and in citing the verses of the Holy Quran, it is based on the study of the implications in the data of the Holy Quran, which is called ijtihad. The approach of the article is critical in quoting the competing meaning-findings. The innovation of the article is the formulation of a semantic theory and the establishment of a number of semantic rules for a correct and more accurate understanding of the Quran. https://cis.quran.ac.ir/article_241771.html This study aims to conduct a comparative and semantic analysis of the concepts "Taraf" (luxury/excess), "Raghad" (abundance), "Sa'ah" (expansiveness), and "Yusr" (ease) in the Holy Quran and to clarify the distinct semantic domain of each. The research employs a descriptive-analytical method, relying on lexical sources and interpretive data. The findings indicate that although these terms share the semantic field of "prosperity" or "enjoyment of blessings," they are not complete synonyms, and each carries a specific connotation: "Raghad" refers to the abundance and pleasantness of material blessings without an inherent evaluative judgment; "Taraf," with a negative connotation, denotes excess in the enjoyment of blessings, leading to transgression and heedlessness; "Yusr" signifies ease and comfort; and "Sa'ah," as the most general concept, denotes expansion and breadth in both material and spiritual realms. The final conclusion reveals that the Quran, through this precise differentiation, both emphasizes the legitimacy of enjoying blessings ("Raghad") and, by warning against its deviation from moderation into "Taraf," presents a comprehensive ethical framework for managing blessings. "Yusr" signifies the ease and comfort in attaining blessings, and ultimately, "Sa'ah," as the desired ultimate state, encompasses expansiveness in all spheres of life. https://cis.quran.ac.ir/article_243185.html Understanding interpreters’ views on the miraculousness (i'jaz) of the Qur'an and its dimensions plays an important role in comprehending their exegetical opinions. The main issue of this research is to understand the viewpoints of Allameh Tabataba'i in Tafsir al-Mizan and Rashid Rida in Tafsir al-Manar regarding the aspects of the Qur'an’s miraculousness, and the theoretical similarities and differences between these two exegetes concerning the definition of miracle and the various facets of i'jaz. This study was carried out using a descriptive-analytical method with a comparative approach. The findings indicate that both exegetes consider the miraculousness of the Qur'an to be intrinsic and rooted in its prophetic revelation as well as in the words and meanings of the Qur'an itself. Both believe in the miracle of the Qur'anic wording and meaning, and they identify the aspects of miraculousness as rhetorical (expressive) miracle, content-related miracle (doctrinal and scientific miraculousness), the absence of contradiction among verses, harmony with reason, and reports of the unseen. The Prophet’s illiteracy (ummiyyah) is also presented by both as one aspect of the Qur'an’s miraculousness; however, their explanations of this aspect differ. Al-Manar does not list the Prophet’s illiteracy as an independent aspect, but considers it as complementing other facets of miraculousness. In contrast, al-Mizan regards the challenge to an illiterate individual as an independent aspect of miraculousness. Both exegetes count agreement with confirmed empirical science among the aspects of miraculousness; Rashid Rida, at times influenced by scientism, https://cis.quran.ac.ir/article_243187.html With the spread of materialistic and pleasure-oriented attitudes in today's societies, many moral values, including the duty of enjoining what is right and forbidding what is wrong, have faced serious challenges. Presenting this divine duty in the form of a persuasive communication based on scientific principles can play an effective role in its acceptance and effectiveness. The present study, with a comparative approach and using the content analysis method, examines the requirements of enjoining what is right and forbidding what is wrong from the perspective of the Holy Quran and social psychology, and provides practical solutions for its successful implementation. The data of this study were collected through library studies and include religious sources such as the Quran, narrations and commentaries, as well as scientific sources in the field of social psychology. concepts such as "persuasion", "social control" and "social influence" in social psychology are aligned with the goals and methods of enjoining good and forbidding evil. On the other hand, acquiring social influence skills, paying attention to the factors affecting social conformity, paying attention to the phenomenon of groupism, effectively applying the principles of persuasion in relation to the audience and utilizing processes such as flow-building and teamwork and organization are among the requirements for the successful implementation of this duty. Strengthening communication skills, better understanding of the audience and developing group-oriented activities are among the key strategies for improving the persuasion process. Keywords: The Holy Quran, enjoining good, forbidding evil, persuasion, social influence and social psychology.