Abstract:
The appearance of some qur’ānic verses implies the inclusion of all places of the earth by the Divine Revelation. However, this implication disagrees with the historical propositions. This disagreement can be investigated either historically or interpretively (i.e. without the consideration of historical reports). This article adopts the second approach and examines the respective qur’ānic verses, while taking for granted the historical propositions on the non-inclusiveness of the divine revelation. The inspection of the three terms “nadhīr”, “umma”, and “rasūl” in the related verses indicates that there is no contradiction between the qur’ānic verses and the accepted historical facts.
Machine summary:
Therefore, as ‘Allāma Mughniya has said: “The intention of the words rasūl, nadhīr, and shahīd in suchlike verses is any phenomena which functions as the ultimate argumentation; examples include the presence of a prophet, a revealed Scripture, a reformist leader, or an true rational verdict on which no two soundly wise people disagree (such as the badness of oppression or breach of promise, or goodness of justice and trustworthiness” (Mughniya, 2003, vol.
In addition to these indications, there is an indication in the verse that strengthens our urge to mean the term in the aforementioned way, because at the beginning of the Qur’ān 35:24, this term is used for the Prophet of Allāh (s): “Verily We have sent thee in truth, as a bearer of glad tidings, and as a warner,” and God continues, “And there never was a people, without a warner having lived among them (in the past).
” Due to the use of this term to refer to the Prophet of Islam (s) at the beginning of this verse, it is implausible that it has been used to mean anything other than the Prophet at the end of the verse; rather, the requirement of the unity of linguistic context is that the second “nadhīr” be used to refer to the Prophet or someone at his status such as his trustee or an Imām (Fayḍ Kāshānī, 1997, vol.
d. : 232; Pūr Jawādī, 1993: 280; Khājawī, 1989: 107; Sha‘rānī, 1996: 259; Ṭāhirī Qazwīnī, 2002: 281; Fārsī, 1991: 563; Fūlādwand, 1994: 281).