The passiveness of Quran from the culture of darkness era

Introduction
After the first and the second point of views were analyzed about the getting effect of Quran from the culture of the era of descending, the third point of view that has the most attention will be considered. According to this point of view, trains, comparisons, examples, advice, annunciations and the tone of the expression of the verses of Quran have been affected by the culture of darkness era in Arab.
In this lesson, the different aspects of this idea along with reasons, documents and its consequences will be analyzed.
The third point of view: the passive relationship of Quran with the culture of darkness era (Quran is completely influenced by the culture of the era of its descending)
It can be understood from the remarks of some writers (1) and orientalists that Quran was completely influenced by the culture of the era of its descending, early Islamic period. In other words, Quran was influenced by the culture of the era of its descending that is the same culture of darkness time of Arab along with unscientific superstitions and God has recorded them in the text of Quran. Of course, some writers have accepted this point of view about Quran.
Hence, some contemporary writers have expressed and criticized this point of view as two ideas '' the reflection of the culture of darkness era'' and '' getting effect from the culture of darkness era''. (2)
The least of the reflection of darkness era is Arabic language. However, it is much more than it. The highest effect is using expressions and imaginations of the society of Arab. The world has its own place in customs and traditions. Quran expresses dark-eyed houris (not blue-eyed women) in the heaven and are seen in tents
حور مقصورات في الخيام ( Al-RahmanSurah/ verse 7)

Quran also recommends observers to look at camel and its creation

أَفَلاَ يَنظُرُونَ إِلَى‏ الْإِبِلِ كَيْفَ خُلِقَتْلا Ghashie Surah/ verse 17
In addition, Quran talks about the fruits of warm weather known for Arabic people such as banana (Vaghe Surah/ verse 29), date and pomegranate
فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ( Al-Rahman Surah/ verse 68)
grapes ( Abas Surah/ verse 28), olive ( Abas Surah/ verse 29), fig( Tin Surah/ verse 1).
Quran also uses lunar calendar such as Ramadan Month for fasting, Zi Al-Hajj Month for Hajj and Haram Months for boycotting war and …
Quran talks about Ghoreish Tribe and their migration in the winter and the summer. Quran refers to Abu Lahab and his wife and they wear the cloth of date around their neck. Quran depicts pots, pillows and carpets woven with Gold in the heaven;
(اکواب موضوعه و نمارق مصفوفه وزرابي مبثوثه( Ghashie Surah/ verses 14-16)
Quran interprets the fuss of the doomsday in the way that the sis-month pregnant camels are left alone.

وَإِذَا الْعِشَارُ عُطِّلَتْ( Takvir Surah/ verse 4)
Quran expresses the custom of Arab in burying living daughters
وَإِذَا الْمَوْءُودَةُ سُئِلَتْTakvir Surah/ verses 8/9)
Quran compares the sparks of the fire of the hell to the yellow camels that look dark
إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ * كَأَنَّهُ جِمَالَةٌ صُفْرٌ( Morselat Surah/ verses 32/33)
Quran mentions the animals common among the Arab of darkness era such as horse, mule, camel, donkey, lion, elephant, pig, snake and …and things and tools common among them such as wool, camphor, ginger, seventy-zar chain, melted iron and … more than this can be understood from concentrating on Quran and the tradition of the prophet. These show how color, odor, talent, manners, grimness, the customs and the environment of Arab cover the central core of the Islamic thoughts. (3)
Reasons:
Some persons that have presented this point of view have not expressed any reasons and have mentioned some doubts in relation to the verses of Quran and have considered them according to the false culture of Arabic persons in darkness time. These reasons will be surveyed. Some reasons expressed include:

, purpose«لَقَدْ أَنزَلْنَا إِلَيْكُمْ كِتَاباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ» 1. In the sacred verse
from the word '' Zekr Kom'' is common matters in the culture of Arabic persons in darkness era. (4)
2. According to the sacred verse,
«وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ( Ibrahim/ 4)
One of persons that expresses reasons writes '' The other meaning of being in the language of tribe is that the language of each tribe is based on its culture. This means that the language of each tribe reflects the
culture, beliefs, theories and their point of view toward the world . (5)Hence, the matters of the prophet such as Quran expressed in the language of the tribe involve reflecting the culture of Arabic people in darkness time.
3. The prophets have sermonized human within their understanding (6) as it has been expressed in narrations . (7) This matter involves reflecting some cultural elements of addresses in the time of descending of Quran in relation to the matters of the prophet such as Quran.
Surveying reasons:
First: the word '' Zekr Kom'' in sacred verse spiritually means '' remembering and preserving something'' against ignorance although it has been expressed in the meaning of honor. (8)
Interpreters have expressed several meanings for it from the aspect of terminology:
1. Deceased Tabarsi has applied it as the meaning of '' honor'' in the book '' Majma Al-Bayan''. (9)
2. Deceased Allame Tabatabaei has considered it as the meaning of '' something that qualifies them. In other words, the latest degree of real and superb theologies that is within their tolerance''. (10)
3. Some interpreters consider it as the meaning of advising the whole nation (11) that makes them become alert and grow their thoughts. (12)
Hence, in this verse, Quran is introduced as the honor of human and the expresser of superb theologies and Quran makes thoughts foster.
4. Some interpreters have considered Quran as whatever is needed by human in the affairs of the religion and the world.(13)

In this verse, the word '' Zekra Kom'' does not mean the public culture of Arabic society neither in word nor in expression. Hence, we cannot say that Quran includes the culture of Arabic people in darkness time . (14)
2. The word '' Lesan'' means a member of mouth that we can talk. This word also means vocabulary.
From the point of view of interpreters, this word means vocabulary, the language of each tribe is the first addressee of each prophet. In other words, the prophets talked in the language of their people so that they did not need any translators and the people could understand their remarks and the prophets could express their matters for them without any intermediates. (15)

Deceased Tabarsi writes
«اي لم يرسل فيما مضي من الازمان رسولا الا بلغة قومه حتي اذا بين لهم فهموا عنه و لا يحتاجون الي من يترجمه عنه» (16)
Allame Tabatabaei writes
«اللّسان هو اللغة»
Then he explains that purpose from the tribe is persons that each prophet lives among them and they do not have kinship relationship with the prophet. Therefore, Hazrat Lut that was from Kaldeh and his language was Saryani migrated Motfekat whose residents spoke Hebrew Language. The word '' the tribe of Lut'' is applied about them although the people of Motfekat were his addressees, but Hazrat Lut was not from their generation. (17)
Interpretations related to narrations confirm this matter that the narrations of Imams (peace be upon them) can prove it since the language of each prophet is from the type of the language of addressees, but this matter does not leave the mission of the prophet to others because the mission of the prophet is for all of persons.. (18)
Maybe, the point that the language of persons has two uses (sometimes in the meaning of '' the word of people'' (in others word, the grammar of language) and sometimes, in the meaning of '' the culture of people'' in Persian Language has made the persons that have interpreted reasons make a mistake.
The word '' the language of the tribe'' has an application in Arab and it means '' the word of language''. But these persons imagine that two applications used in Persian Language can be found in Arabic Language. Hence, they have translated the verse '' the culture of the tribe'' whereas culture in Arabic Language equals with '' Al-Saghafe''.
It should be mentioned that if we consider the language of the tribe as beliefs, even false beliefs, everything will be accepted by the prophet and Quran. Hence, struggles between uneducated persons, opponents and the polytheists and the prophets will be meaningless. Moreover, we will say that Quran has rejected some superstitions of Arab that are considered as their culture.
3. The prophets of God talked to their addressees within their mind.
«امرنا ان نکلم الناس علي قدر عقولهم.»
However, it does not mean that the prophets talked to persons against their mind and science, confirmed matters against reality and such matters should be expressed in Quran.
To talk within the mind of addresses is the necessity of correct and appropriate preaching and each wise speaker takes care of this matter and explains the difficult matters with examples so that listeners can understand it. Likewise, Quran has used this way over and over again and mentioned different examples.
However, this matter does not prove that Quran confirms the superstitions of uneducated Arab and matters against mind and science have been expressed in it, but this Hadith is in contrast with this matter because using this interpretation means '' talk to them within their mind. Of course, mind has «علي قدر عقولهم»(19)
levels. Hence, according to this Hadith, the prophet is not allowed to talk in contrast with the idea of persons and should not accept their superstitions and unscientific matters. Hence, this Hadith does not order the prophet to use the culture off uneducated culture (about matters against mind) and teach them to persons.
Notification: according to the word and idiom meaning of culture, it must be mentioned that if purpose from culture of darkness era is elements such as literature, these cultural elements have to be presented in any books and sermons for the nation (persons that own such culture) and applying it is necessary for each culture to understand matters. Quran is an exception from this matter. Hence, Quran has not used the words and proverbs of Arab.
Apart from the mentioned matters, if purpose from the culture of darkness era is the standings of thought, art and social customs and traditions, it includes true matters, superstitions and false matters. Hence, it must be said that Quran was not influenced by this culture because falsity can be expressed about Quran
«لاَ يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ»( Foslet Surah/ verse 42)
Even in some cases, Quran has stood against these cultural elements such as disapproving burying girls as they are alive (Takvir Surah/ verse 8), worshipping idol and polytheism, eating the dead and blood, drinking wine, gambling ( Maede Surah/ verse 3), changing haram months( Tobe Surah/ verse 37), adultery, considering angels as the daughters of God, considering Christ as the son of God, usury and worshipping by means of singing and clapping ( Infaal Surah/ verse 35) that will be continued.

source:

1 . ''The letter of human and announcer of journalists''( 86/ 12/19/20) , '' the letter of wasp and parrot'' 1387/ 2by Dr. Abd Al-Karim Sorush , '' the increase of worldly experience '' p 55 and '' the purpose of Ferasatakhah'' the magazine of Enghelab University'' NO. 110 ( Winter 1376) from p 27 to the end
2. '' The Quran and the culture of darkness era'' p 103 and from p 159 to the end by Seyed Muhammad Ali Ayazi
3. Kian Magazine, NO. 42 P 11
4 . Bayyenat NO. 5, p 95-97
5 . Kian Magazine NO. 23( the fourth year)/ Bayyenat Magazine NO. 5 P 77
6 . Enghelab University, NO. 110, from p 136 to the end
7 . عن النبي: نحن معاشر الانبياء امرنا ان نکلم الناس علي قدر عقولهم( Osul Kafi, Kalini v 1 p 23)
8 . Ibn Fars , Majam Meghais Al-Loghe, Egypt Publication, Made '' Zekr''/ Hasan Mostafavi, Al-Tahghigh Fi Kalamat Al-Quran Karim v 3 pages 296-297
9 . Fazl Bin Hasan Tabarsi, Majma Al-Bayan v 4 p 39
10. Seyed Muhammad Hussein Tabatabaei, Al-Mizan v 14 p 277
11 . Abd Al-Hussein Tayyeb, Atib Al-Bayan v 9 p 142
12 . Naser Makarem Shirazi and others, the book ''unique interpretation'', v 13 p 360
13. Naser Makarem Shirazi and others, the book ''unique interpretation'', v 13 p 360
14 . Ibn Fars, Pishin, Made '' Lesan'', and Hasan Mostavafi , Pishin, v 10 p 191
15 . Naser Makarem Shirazi and others, the book ''unique interpretation'', v 10 p 266; Abd Al-Hussein Tayyeb Pishin v 7 p 359
16 . Fazl Bin Hasan Tabarsi, Pishin referring to Ibrahim Surah verse 4
17 . Seyed Muhammad Hussein Tabatabaei v 12 p 12
18 . Nur Al-Saghin v 2 p 525
19 . Kafi, Kalini v 1 p 23