https://www.pmkt.ir/ Journal of Theological and Exegetical Studies en daily 1 Fri, 10 Oct 2025 00:00:00 +0330 Fri, 10 Oct 2025 00:00:00 +0330 https://www.pmkt.ir/article_231811.html The essential nature of the Qur'an and the status of the Prophet Muhammad (PBUH) in the process of revelation are subjects of serious debate among contemporary religious scholars. Among them, Dr. Soroush has proposed several different readings and interpretations of the nature of revelation. In one of these readings, he contends that revelation is not Divine speech, but rather the "Muhammadan Word." To explain this view, he employs the analogy of rainfall, aiming to demonstrate that a single phenomenon can simultaneously have both divine and natural explanations. Through this approach, he emphasizes the role of human agency in the process of the Qur'an's production, ultimately concluding that this line of reasoning supports the Qur'an being the Muhammadan Word. Using the method of critical analysis, the present study meticulously examines Soroush's argument, elucidates its logical structure, and critiques it from both methodological and substantive perspectives. This research concludes that the rainfall analogy not only fails to substantiate the theory of the Qur'an being the "Muhammadan Word," but, by emphasizing the 'receptive capacity' (qābili) of the Prophet (PBUH), it contradicts that theory and instead affirms the divine and supra-empirical nature of the Qur'anic revelation. https://www.pmkt.ir/article_231810.html The concept of miracle has long been a subject of discussion and interest for philosophers, theologians, and even natural scientists. In the Islamic world, two prominent ontological models are the Ash'arite phenomenalist model and the philosophical rationalist model. The former analyzes miracles based on the "theory of divine habit," while the latter does so based on "rational philosophical principles." Since the seventeenth century, the West has witnessed the emergence of various scientific ontological models, which have drawn the attention of both Islamic and Western philosophers and theologians. These thinkers have endeavored to formulate their positions concerning the logical implications of these ontological models for analyzing miracles. This article first aims to descriptively explain various ontological models. Then, employing an analytical and comparative approach, it compares the philosophical ontological model with that of modern science. Ultimately, it investigates whether an ontological model grounded in a causal system can provide a reasonable interpretation of miracles—one that necessitates neither a violation of rational laws nor a breach of natural laws. https://www.pmkt.ir/article_231813.html The Problem of Evil is one of the subjects that Islamic philosophers have profoundly explored. Their objective has been to provide a rational and reasoned explanation for the evils and sufferings present in the world, and to comprehensively elucidate their truth and nature. On one hand, one of the most significant theories in Transcendent Philosophy (al-hikmat al-muta'āliyah) is that evils have a privative (ʿadami) nature, lacking any independent existence and being inherently ineffective. This theory, by distinguishing the various identifiable aspects within evils, strives to refer the aspect of being evil to a privative matter (amr ʿadamī), while everything that has an existential aspect is explained as good (khayr) and desirable. On the other hand, since God, as the Necessary Existent (wājib al-wujūd), is perfect in every respect-including His attributes and acts-this necessitates that the universe, in all its levels-even at the physica-l and material level-must also be the most perfect and best possible system (niẓām). Accordingly, evils have no place in the 'Best System' (niẓām al-aḥsan). Therefore, the analysis of the Problem of Evil by philosophers such as Hume and Mackie appears unreasonable; because they failed to distinguish the different aspects and dimensions from one another and confined the various dimensions of the phenomenon that manifests evil solely to its characteristic of being evil. Whereas one of the pillars of philosophical analysis is to differentiate and not to conflate various aspects (ḥaythiyyāt). In this research, utilizing a descriptive-analytical method, Mullā Ṣadrā's response to the doubts raised by Hume and J.L. Mackie regarding the Problem of Evil is explained. https://www.pmkt.ir/article_231814.html Understanding the Prophet Muhammad (PBUH) and knowing him have always been subjects of interest to Orientalists, as referring to their various works confirms. One work by Orientalists that examines the personality of the Prophet Muhammad (PBUH) is The Qur'an: An Encyclopedia, edited by Oliver Leaman. James Burley, the author of the entry "Muhammad (PBUH)" in this work, has attempted to describe the characteristics of the Seal of the Prophets from various perspectives. However, his inadequate attention to all Qur'anic verses has resulted in an inaccurate portrayal of the Prophet. In the section titled "Muhammad (PBUH) in the Qur'an," Burley claims that the infallibility of the Prophet of Islam (PBUH) cannot be substantiated through Qur'anic verses, citing certain verses to support his argument. This paper, employing a library research method, aims to respond to this claim. An examination of the Qur'anic verses related to the infallibility of the prophets demonstrates that not only do Qur'anic verses in general indicate his infallibility, but one can also refer to verses that negate any error or mistake, even those emanating from his bodily limbs. https://www.pmkt.ir/article_231904.html The blessed Surah At-Takathur, revealed in the early Islamic period, holds particular significance due to its emphatic pedagogical admonitions and potent warnings regarding the chastisement of the Hereafter. Employing a library-based and comparative method, this research investigates and analyzes the viewpoints of two eminent Islamic exegetes, Allamah Tabatabai and Ibn Ashur, concerning the principal themes of this surah. The findings reveal that while both exegetes concur on the overarching principle of the warnings and the unequivocal occurrence of otherworldly punishment, significant differences exist in their perspectives regarding the "timing of beholding the Hellfire." Allamah Tabatabai, adopting a mystico-philosophical approach, posits the potential vision of Hell in this very world, whereas Ibn Ashur confines this witnessing strictly to the posthumous realm. Furthermore, discrepancies are observed in the two interpreters' understanding of the "significance of visiting graves." The comparative study of the commentaries Al-Mizan and At-Tahrir wa al-Tanwir demonstrates that these divergences stem from fundamental and methodological differences in Qur'anic hermeneutics, which are exhaustively examined in this study. https://www.pmkt.ir/article_232612.html The present article, aiming to defend the infallibility of Prophet Yusuf (AS), has adopted a comparative approach between the exegeses of the two Islamic schools to provide a correct interpretation of these two expressions. Through rational arguments and the use of Qur'anic data, it has been explained that Yusuf's "ham" (immense impulse) signifies an involuntary emotion which, upon seeing the "burhan" (divine proof), became impossible to actualize. The "burhan" itself is an infallibility granted to him due to his prophethood, through which he attained a knowledge that absolutely precluded any inclination towards sin. The findings of the article indicate that there is no contradiction between the Qur'an and the Testamentary Scriptures, and both sources emphasize the chastity of Yusuf (AS). However, some Talmudic narratives contain incorrect and unbefitting content regarding the prophets, which are the source of Isra'iliyat (Judeo-Christian narratives) in Islamic exegeses. This research critiques and repudiates these Isra'ili narrations and reinforces the infallibility-oriented interpretation of the verse for the prophets. https://www.pmkt.ir/article_220928.html This article examines and comparatively analyzes the rational arguments of Sheikh Saduq and Sheikh Mufid regarding the necessity of the existence of an infallible Imam as the successor to the Prophet on earth. The issue of succession has been considered in various fields of religious knowledge, but by comparatively examining different viewpoints on this subject, new results can be achieved. According to Sheikh Saduq and Sheikh Mufid, the existence of a successor on earth is a necessary, rational, and divinely ordained matter, but there are noticeable differences in the rational arguments of these two theologians. Sheikh Saduq, using the rational principles of his school, believes that the existence of an infallible Imam is essential for preserving and continuing divine guidance and preventing religious deviations, and he presents succession as a trust bestowed by God. By referring to verses and using rational arguments, he explains the necessity of the existence of a divine proof at all times and elucidates the role of the infallible Imam in guiding the Islamic community. In contrast, Sheikh Mufid, using rational arguments, proves that the infallible Imam, as the successor to the Prophet, plays a vital role in preserving the Sharia and explaining divine laws, and he introduces the Imam, due to being the Prophet's successor, as possessing the attributes of the Prophet and the previous infallible Imam https://www.pmkt.ir/article_220848.html According to the seventh verse of Surah Al-Imran, the verses of the Quran are divided into two types: Muhkamat and Mutashabihat. Mutashabihat verses are verses that do not have a clear and explicit meaning and are likely to have several meanings, which are themselves divided into two groups: main and incidental Mutashabihat. These verses are generally about seeing God, divine knowledge, verses related to divine attributes and actions, the infallibility of prophets, predestination and free will, guidance and error, the concept of faith, abrogation and takfir, illusory verses of personification and similitude, and issues of this kind. This research, using a descriptive-analytical method and a case study of four examples of such verses, has shown that since these verses are mostly about doctrinal and theological issues and their apparent translation may create grounds for intellectual and ideological deviation, therefore, in order to avoid creating deviation among Muslims in translating similar verses, Quran translators must pay attention to theological foundations and the doctrinal principles of religion and sect, and in fact, reflect theological foundations in the translation.