Quranic Studies and Islamic Culture

Abstract Conflict of interest is a situation in which a person sees his personal interests in conflict with public and professional interests. This situation exists in various areas of human social relations and is known as part of general anomalies and one of the important indicators of corruption in these areas. Failure to manage it can have important consequences. Therefore, it is necessary and necessary to recognize the issue of conflict of interests in the Qur'anic culture in terms of legislation and human guidance. In this article, with the "content analysis" method, the beginning of conflict of interest situations in the Holy Quran is explained, and then the Quranic solutions to deal with this social phenomenon are evaluated. The findings of the research show that the Almighty God, in the position of legislation, is aware of the importance of conflict of interests and tried to prevent it as much as possible by introducing situations and providing solutions and stating the consequences of not paying attention to the solutions. Strategies such as giving preference to the best interest, creating positive conflict of interest, blaming profit seeking, observing justice and self-sacrifice... are among the strategies that can be effective in preventing and managing

Abstract The use of imagery is a key expressive tool in the Holy Quran, facilitating a deeper understanding of its concepts. Among Quranic visualizations, the literary device of Contrast holds a special place, aiding artistic harmony and profound expression. This research employs a descriptive-analytical method to examine the pictorial contrasts between the guided and the misguided in verses concerning Guidance and Misguidance.
Samples are categorized into explicit (two-sided) and implicit (one-sided) pictorial contrasts, analyzed based on rhetorical structure, key vocabulary, and dynamic features like musicality and motion. Findings indicate the Quran masterfully depicts these visual prominences using metaphor, simile, and parable. Images associated with the misguided signify darkness, deadlock, and ruin, whereas those of the guided are filled with light, awareness, and eternal felicity. The rhythmic flow of the verses harmonizes with these images, lending them dynamism. These powerful contrasts underscore the Quran’s inherent miracle and educational approach, ultimately engaging the audience’s imagination to encourage a thoughtful, conscious movement toward guidance and away from error.

Abstract Although the text of the Quran is not known as a purely scientific, philosophical, or mystical text, its semantic capacity is such that it provides a suitable platform for diverse readings and entry into various fields of knowledge, including mysticism. However, if any mystical interpretation is not based on rational and religious principles and is based solely on the personal taste and approval of the interpreter, it will not only lack scientific and religious validity, but also provide the basis for deviation from the transcendent purposes of revelation. One of the prominent figures of mystical interpretation in the 11th century AH is Ismail Haqqi Brosavi, who, in his extensive and tasteful interpretation entitled Ruh al-Bayan, has attempted to interpret the verses of the Quran from a mystical and allusive perspective, while at the same time observing the religious aspects. The present study, with a descriptive-analytical approach, has examined the typology of Ismail al-Haqqi's mystical interpretations and has attempted to analyze his mystical foundations and show the differences and distinctions between his interpretations and those of other previous mystical commentators, especially those following the school of Ibn Arabi.

Abstract The topic of Muslim women's dress, due to its religious, social, and ethical dimensions, consistently garners scholarly attention. The perspective of the historicity of religious dress is one viewpoint articulated through two distinct concepts. One interpretation posits that the revelation of Qur'anic verses (24:31 & 33:59) specifically addressed the historical context and needs of the revelation era, rendering them inapplicable today.

Employing a descriptive-analytical method and Norman Fairclough's critical discourse analysis (CDA) model, this study examines the rationale behind this historicity view concerning these verses. At the description level, intentional lexical choices and syntactic structure in the verses establish Islamic modest dress as a mandatory, universal, and enduring religious decree. At the interpretation level, the illocutionary force and co-textual meaning present dress rulings as embodying fixed, comprehensive principles adaptable to diverse historical contexts.

Analysis at the explanation level situates the verses within the broader discourse of monotheistic living, positioned against materialistic discourse. The underlying ideology reveals God's absolute authority, aiming to redefine women's individual and social identity based on piety. This CDA demonstrates the verses' enduring validity beyond their specific historical moment of revelation.

Abstract Although all parts of the body participate in physical and intuitive perceptions, the heart, as the most amazing aspect of human existence, is considered the main axis of wisdom and knowledge. The heart is a holistic mirror of human identity and the place of connection with the soul that shapes his behaviors and choices. In the Torah's legal texts, the heart encompasses the entirety of human existence (body and soul) and is considered the seat of the soul, while in the Quran, the heart lacks a purely anatomical concept and is mostly attributed to concepts such as thought, faith, and emotions. This study uses a descriptive-analytical method to comparatively examine the functions of the heart in these two religious traditions. The findings show that in the Torah, the heart is sometimes the center of emotions and sometimes related to reason and wisdom, while in the Quran, the heart acts as the center of understanding, faith, and moral decision-making. Also, in both texts, the heart is the place of divine testing and the arena of conflict between good and evil, but the Quran, by emphasizing the connection of the heart with the Sharia, offers a dimension beyond the Torah's wisdom.

Abstract The present study investigates the origin of the Qurʾānic hapax legomenon "huddimat", derived from the root h-d-m, and examines its formal and semantic development. In Qurʾānic exegesis and translations, this term has generally been regarded as an authentically Arabic word associated with the established meaning of “destruction” or “demolition,” without an independent etymological inquiry grounded in linguistic contact. Adopting a historical (diachronic) approach, the present article identifies cognates of the term in other Semitic languages and traces its usage in pre-Qurʾānic texts, including Jewish–Christian scriptures and early Arabic poetry. The findings indicate that "huddimat" is a loanword ultimately derived from Old Persian “handāma”, meaning “limb” or “body part,” which entered the Semitic languages through Aramaic in the context of Achaemenid-era linguistic interactions, and subsequently Arabic, where in Qurʾān 22:40 it refers to the dismemberment and collapse of places of worship. Furthermore, the study demonstrates that the reconstruction of the triliteral root h-d-m on the basis of a hypothetical biliteral root is methodologically flawed, as it fails to account for the term’s status as a loanword.