فصلنامه مطالعات تفسیری
پیاپی 10 (تابستان 1391)

The verse 41in the chapter of anfal is regarded as one case of conflict among fariqain commentators. Sunnis have known one fifth referred to in the verse restricted only to the booties of war; Shiites, however, viewed it not restricted. Furthermore, formost of the former God is excluded from the classes and only the part of the Prophet is accepted. Shiite view differs essentially on the kinship and the three classes with that of Sunnis. Shiites know one fifth completely for the household of the prophet while Sunnis do such only the part of those of kinship. The probles have been studied in the paper

In some verses of holy Quran including 75 of Baqara, 46 of Nisaa and 13 and 41 of Maida the word distortion, tahrif, has been mentioned clearly. This Quranic term being used with regard to the people of the book, has been linked to the changing of the Testaments. The verses in the field have not described the changing in detail, considering the traditions, however, one may understand a kind of development in the meaning of the distortion. A deep study on the distortion would lead to an understanding of the criteria for it including the state of being beyond writing and concentering on a special case.

Various Quranic verses have introduced some components of happiness and in such subjects as refreshment, gift, thanksgiving, contentment, patience, calamity and sedition one can understand the view of the Quran. Happiness includes the three components of contentment in what is the pleasant, lack of negative emotions in the unpleasant and joy in the pleasant and unpleasant. Belief in Divine ownership, patience, belief in destination, true knowledge of this world, reconsidering the gifts, measured management, thanksgiving, to correct assessing privation, knowing true meaning of calamity and helpseeking can be considered as the agants for establishing the first two components. While a complete and essential pleasure given not being of negative consequences are the agants of the third.

Some Quranic verses indicate knowledge of the unseen to belong only to God; while according to some others, such ability has been also given to some special people. Commentators for solving the problem have noticed the matter that what is meant by knowledge during the age of messengership and after that includes essential knowledge not accidental and the claim for such knowledge means Divinity. In this way undoubtedly many differences between God and servants remain in its place. It is not, therefore, reasonable to view messengers as being of knowledge of the unseen; because such a belief would be equal to polytheism. In this way, it becomes clear that God`s knowledge differs with that of servants. The former is essentially and the latter accidentally bestowed upon servants.

Inferential method of Quranic commentary has been regarded a kind of commentary along with other methods such as those of Quran to Quran and Quran to tradition. The holy Quran includes reasonable proofs and in many verses call up us to think, reasoning and meditation. Using the power of reason and reasonable tokens in Quranic commentary is rooted in the tradition of the Prophet (s) and His household. Imam Sadeq (a) as a member of the household of the Prophet has applied this method in commentary in many cases.

As is understood by the Quran, there are limitless beings in the heavens and earth a lot of which are alive. Some scholars, relying on some Quranic phrases such as animal, the rising places and the setting places, those in the heavens and By the heaven, holding mansions of the stars, have proved the existence of conscious beings in heavens. Attributing animal to earthy animals and the quranic references to differet rising places and setting places from one hand and God`s quality as the Lord of the worlds from other, have caused some to propose Quranic references to heavenly conscious beings.