فصلنامه مطالعات تفسیری
پیاپی 9 (بهار 1391)

Seventy one verses of holy Quran end in: the Forgiver, the Merciful, al-ghafoor a-rraheem. In seventy cases, ghafoor precedes raheem and only in one case the latter precedes the former. Having studied the meanings of the words and the verses, and considering the order of revelation and extending the meaning of zanb, sin, the paper includes that order of the two words can be considered to have a common guidance intention in verses, namely eliminating the anxiety of sins‘ effects. While in the second verse of Saba chapter that the words have been ordered as a-rraheem al-ghafoor, it has been intended for Divine mercy to cover some things, by going down into the earth or up to it. As is shown in the paper, no commentary has explained the common guidance intention and the difference in the field.

On the forty first verse of the chapter Hijr no acceptable commentary has given so far. The verse can be regarded as one opposed to the diversity of commentators‘ views. The origin of the diversity of the two groups, Shiite and Sunni, has been known to be the meaning of This and with Me. The paper has critically given four ways of reading the verse firstly and then studied commentator‘s four views. It seems that those commentators intending purity or Divine tradition by This and Divine predestination and tradition by with me, be right.

Commentator‘s interpretative methods is known as one origin for Shiite and Sunni difference in Quran commentaries. Commentators, when interpreting theǀĞƌƐĞƐ ϮϮ-Ϯϲ ŽĨ ĐŚĂƉƚĞƌ ^ƵĂĚ͕ ĚŝīĞƌ ŝŶ ĐŽŶĐŝůŝĂƟŶŐ prophet Dawood‘s purity and wrong. Surveying Shiite and Sunni‘s commentary methods comparatively, the paper has intended to study the origins of commentator‘s differences. To do so, some Shiite and Sunni‘s commentaries including Shiite commentaries Al-Tebyan, Noor al-Thaqalayn and Al-Mizan and Sunni‘s Jami al-Bayan, Mafatih al-Ghaib, Ruh al-Ma’ani and Al-Munir have been studied with regard to the subject. It has been proved that Al-Mizan, taking the method of Quran to Quran commentary and using reasonable and theological proofs and traditions as supporter, has presented the solution best.

What is meant by anfal in Quran, its ownership and the abrogation of anfal verse is a position of disagreement between Shiite and Sunni‘s commentators. As is clearly understood by the first verse of chapter Anfal, anfal has been known as one of the great financial sources for Islamic government. Some commentators have viewed the verse to be in contradiction with the verse of khums and, therefore, abrogated with the verse of khums. Studying Shiite and Sunni jurisprudents and commentators‘ views and terminology of anfal with thehelp of contextual signs, traditional proofs and the why of its revelation has concluded that anfal belongs to the Prophet and pure Imams after him. It is also concluded that there is no contradiction between the verses and, therefore, Anfal verse has not been abrogated. Again, in the paper, the relation between the verse anfal and the verse Faya, booty, has been explained and the objections on Anfal have been replied.

Regardless of the view of those philosophers like Plantinga who see no need in any proof for the existence of God, scholars have presented four views on Quranic way of proving the existence of God including demonstration, awakening, implication and clear demonstration. Describing and criticizing the views in detail, the author has viewed differently. God has regarded the level of the addressee‘s awareness; for those of high degree of knowledge and action, His existence is known to be beyond proof, while for the others, He has introduced demonstrative way.

Hunger has been always regarded as one of the signs in mysticism and morality and all Sufis have known it as one of the bases for their special manner of life. Some have known it to mean eating based on need, some other to mean fasting and some to mean not eating but necessarily. The author, as is understood in the paper, relying on Quran and sunnah, has explained that the meanings are intended for common people, special believers and Divine most chosen including prophets respectively.