Interpretive Theological Researches

Abstract In the Islamic exegetical tradition, the explanation of the occasion of revelation (Sha’n al-Nuzūl) of Verse 2:285 of Surah Al-Baqarah oscillates between two distinct narratives: one situating it within a "Celestial Discourse" during the Night Journey (Mi’rāj), and the other presenting it as a response to a "Terrestrial Context" involving the Companions' anxiety over arduous obligations. Adopting a "case study" approach and comparative content analysis, this research moves beyond mere chain-of-transmission criticism to analyze the logic behind the exegetes' preference in selecting one of these two contexts. Findings indicate that this divergence reflects two hermeneutical and theological patterns in encountering the sacred text: "Context-oriented" exegetes, by prioritizing the structural order of the Surah, interpret the revelation as a "Situational Occasion of Revelation" (a response to a historical crisis), thereby arriving at a "Theology of Interaction." Conversely, "Narrative-Esoteric" exegetes, by granting primacy to specific traditions (Akhbār), view it as a "Positional Occasion of Revelation" (signifying a meta-historical status), formulating a "Theology of Glorification." The novelty of this study lies in the genealogy of these two paradigms and demonstrating that this duality is not a sign of contradiction, but a testament to the text's dual function in simultaneously addressing "humanity's historical anxiety" and "God's celestial grace.

Abstract The elucidation of "scriptural evidence for the imaginal and noetic immateriality of the human soul" plays a fundamental role in defining human reality and charting the ascending trajectory toward the station of the "Perfect Human" (Al-Insan al-Kamil), while significantly influencing the foundations of Islamic human sciences. Utilizing a descriptive-analytical method, this research investigates the scriptural (naqli) evidence regarding imaginal and intellectual immateriality within the works of Mulla Sadra and Allamah Tabataba'i. Within the framework of Islamic philosophy and theology, reason ('aql) and revelation (naql) are mutually corroborative; hence, both Sadra and Tabataba'i emphasize the systematic presentation of rational proofs alongside Qur'anic verses and narrations. The expansion of these scriptural evidences and their integration with the philosophical principles of Transcendent Philosophy (al-Hikmah al-Muta‘aliyah) through a novel framework constitutes one of Tabataba'i's distinct scholarly innovations. The research findings indicate that regarding "imaginal immateriality" (tajarrud al-mithali), the soul’s disembodiment from matter and certain material accidents is established for all human souls—both in the temporal world and the hereafter—through evidence such as "the reality of true dreams," "the event of the Ascension" (Mi'raj), "the nature of soul-taking" (tawaffi) during sleep and death, and "the survival of imaginal forms" in the intermediate world (Barzakh). Concerning "intellectual immateriality" (tajarrud al-'aqli), the soul, through its substantial intensification (al-sayr al-ishtidadi), is recognized as being of the same nature as the "World of Command" ('Alam al-Amr) and the "Celestial Realm" (Malakut). By attaining "Pure Life" (Hayat al-Tayyiba), the soul transcends all material accidents—a station reserved exclusively for perfected souls. Ultimately, scriptural evidence transcends its role as a mere supporter; by detailing the soul's substantial motion from its material origin to the highest intellectual stations, it unveils the comprehensive map of human perfection and provides an epistemic ground for the solidification of philosophical proofs.

Abstract The issue of the relationship between simile and characterization in describing God is one of the most fundamental and at the same time controversial issues in the history of theology and Quranic interpretation. On the one hand, the language of the Quran includes verses that, by using sensory and human expressions, establish a kind of conceptual rapprochement between God and the audience, and on the other hand, it contains verses that explicitly emphasize the absolute characterization of the divine essence from any similarity to creatures. The combination of these two groups of verses has always paved the way for the formation of conflicting theological-interpretive approaches, from simileism to extreme characterization and the closure of attributes. This article, with an analytical approach and relying on the theological-interpretive method, attempts to examine the “strategy of the Quranic language” in dealing with this duality; a strategy that is not based on eliminating one in favor of the other, but on meaningfully organizing the relationship between simile and characterization. The language of the Quran in describing God has a purposeful and guiding structure that, on the one hand, enables understanding and communication of the human audience and, on the other hand, preserves the boundaries of divine revelation. Therefore, the results indicate that the combination of simile and revelation in the Quran is not accidental or due to a conflict of expression, but rather the result of a coherent linguistic strategy that has a theological and educational function in the process of religious guidance of the audience.

Abstract The term “khazā’in” is the plural of “khazīnah” and, according to exegetical and theological interpretations, extends far beyond its literal meaning of material stores or physical depositories. In Qur’anic and religious discourse, it conveys a profound ontological reality—namely, the manifestation of divine will and generosity within the cosmic order of creation.The central inquiry of this study concerns the ontological status of “khazā’in” within the structure of existence and the divine effusion (al-fayḍ al-ilāhī): specifically, whether these “treasures” encompass merely finite, material, and natural resources, or whether they also include higher, immaterial ontological realms.Adopting a descriptive-analytical methodology and drawing upon authoritative exegetical (tafsīrī) and theological (kalāmī) sources, this research aims to explicate and analyze the ontological dimensions of the Qur’anic concept of “khazā’in.” The investigation reveals that “khazā’in” can be meaningfully examined across three primary ontological domains: Material Treasures: These include the heavens, the earth, and all natural resources within the sensible, physical world.Spiritual Treasures: These pertain to divine manifestations such as knowledge (‘ilm), mercy (raḥmah), revelation (waḥy), and absolute divine power (qudrah). Eschatological Treasures: These relate to the rewards and retributions destined for the Hereafter, manifesting in the realm of resurrection (al-qiyāmah).The findings demonstrate that “Divine Treasures” (al-khazā’in al-ilāhiyyah) signify God’s absolute encompassment of all levels of being—encompassing creation (ījād), sustenance (baqā’), and governance (tadbīr). In this light, every existent entity derives its manifestation and actualization from the infinite, inexhaustible treasures of the Divine. No particle within the domain of existence lies outside the scope of His boundless effusion (fayḍ) and all-encompassing knowledge (‘ilm). Consequently, a systematic ontological analysis of the concept of “khazā’in” offers a viable path toward a deeper comprehension of the cosmos as a unified, divinely governed order—illuminated by the principle of divine Lordship (rubūbiyyah) and grounded in the metaphysics of effusion and existential unity.