Document Type : Academicm and Research
Authors
1 Assistant Professor, Islamic Teachings Department, Yasouj University, Iran
2 Assistant Professor, Islamic Theology and Teachings Department, Farhangian University, Tehran
Abstract
Highlights
In some instances of the verses of the Holy Quran, there is a difference of opinion about the referent of some pronouns, and this has caused the different interpretations of some verses. On the other hand, the connection of the verses of one chapter with the preceding and following verses, as well as the words of the same verse, helps considerably in understanding their meaning. In some instances, a number of Quranic verses do not have a specific semantic connection with the verses before and after them, and they have a revelation independent of them, so to speak. One of the cases of disagreement among exegetes is the pronoun referent in verse fifty of the al-Furqan Chapter. In this research, the views of the exegetes in this area have been analyzed and finally, through the method of comparative exegesis, the selected point of view has been analyzed and explained relying on several proofs.
In general, the views of the exegetes regarding the referent of the pronoun in verse fifty of the al-Furqan Chapter can be divided into three categories, which will be discussed below.
The first point of view
Some exegetes have returned the pronoun “hu” in “ṣarrafnāhū” to water in verse forty-eight of the same chapter. In this case, the meaning of the verse becomes: “Certainly We distribute it [water] among them so that they may take admonition. But most people are only intent on ingratitude.”[1]
Review and Criticism of the first point of view: The most important reason that the advocates of the first point of view cling to is that since in the previous verses, there was talk of the rain coming down and the earth coming to life by it, thus, the pronoun in “ṣarrafnāhū” also refers to it. This analysis is consistent with the apparent words of the verses, but there are several objections against it: firstly, verses fifty to fifty-two do not have a specific semantic connection with the verses before and after them because the verses before fifty and after fifty-two discuss the many blessings that God has placed at the disposal of human beings. However, in verse fifty, the discussion of taṣrīf has come for warning, the ungratefulness of people, sending a warner, and Jihad with the disbelievers. Secondly, the examination of instances of the use of the word taṣrīf in the Quran shows that most of them refer to the Quran, such as “We have certainly interspersed this Quran with every [kind of] parable for the people, but most people are only intent on ingratitude” [al-Isra: 89]. Thirdly, many blessings have been mentioned in the verses before and after toward which people are ungrateful, and they are not only rain but also the sun, moon, night and day, and human creation.
The second point of view
The referent of the pronoun is all the blessings mentioned in the previous verses, such as rain, clouds, and wind. Zamakhshari (1407 AH/1987) writes in his exegesis on the referent of the pronoun in this verse: “Abu Muslim’s view is that We will return all the blessings (rain, clouds, wind, and shade) among the people” (vol. 3, p. 285).
Criticism and review of the second point of view: The same objections that were raised against the first view are also raised against this one. Basically, the second point of view has only expanded on the instances and brought the other examples mentioned in the previous and following verses along with rain and returned the pronoun to the whole speech, which is the same reminder of blessings.
The third point of view
The referent of the pronoun in “ṣarrafnāhū” is the Quran. Ibn Atiyyah (1422 AH/2001) has stated that it has been narrated from Ibn Abbas that the pronoun “hu” in “ṣarrafnāhū” refers to the Quran (not rain or something else): “Ibn Abbas says that the pronoun in “ṣarrafnāhū” refers to the Quran, although there was no mention of it before. The phrase “wage… against them with it” [al-Furqan: 52] strengthens the view that it means the Quran” (vol. 4, p. 214).
It seems that regarding verses fifty to fifty-two of the al-Furqan Chapter and their pronoun referents, it can also be said that since there is no specific semantic connection between the verses before and after these verses, if these two verses are removed from the verses before and after, it would create no problem in their meaning. Similarly, the instances of the use of the word taṣrīf in the Quran lead us to the fact that the referent of the pronoun in “ṣarrafnāhū” refers to the Quran, not rain or the other blessings mentioned in the verses before it.
The narration of Ibn Abbas also confirms that this pronoun refers to the Quran and not to rain or something else. This view can be confirmed by considering the repetition of the word “ṣarrafnāhū” in the Quran and its combination with similar verses. In addition, the meaning of taṣrīf and change in the Quran is mentioned in the form of a promise, promises, commands and prohibitions, and the history of the predecessors, and by considering the pronoun “hu” to mean the Quran, the meaning fits better than rain.
Examining the instances of the use of the word taṣrīf in the Holy Quran (ten cases) shows that in nine cases they refer to the Quran, and in the verse in question, taṣrīf refers to the Quran due to the meaning of the verses before and after, as well as Jihad with the Quran in verse fifty-two. In the verses of the al-Furqan Chapter, many blessings are mentioned, including the creation of human beings, night and day, salty and sweet seas, and rain, and we have no specific reason to consider the pronoun in “ṣarrafnāhū” to refer only to rain.
It seems that verses fifty to fifty-two of the al-Furqan Chapter are an independent revelation unit and do not have a specific semantic connection to the verses before and after them. The reason for this is that if we remove the verses in question from among the verses before and after, it would create no problem or defect in the meaning of the verses and their meaning would be connected. Therefore, according to the mentioned contents, taṣrīf in verse fifty of the al-Furqan Chapter refers to the Quran and its guiding teachings.
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