فصلنامه مطالعات تفسیری
پیاپی 36 (زمستان 1397)

The Quranic verses emphasize the inherent dignity of human being; some of them directly emphasize this purpose, while others, reveal it indirectly. In this regard, the prophet of Islam (s) also considers his prophecy to be for completing those ethical values rooted in human being. There are, however, other verses in the Qur'an which refer to the negative qualities of humans and rebuke humans. At first, these verses seem to be against human dignity. Of course, understanding the implications of these verses as carrying a negative attitude toward human dignity regardless of the first verses, leads to an incomplete and incorrect understanding of human recognition in the Qur'an. This paper seeks to attain the purposes of these verses and finally lead to a better understanding of these verses as being a ground for human`s moral growth.

The Holy Qur'an refers to the issue of the proportion of the crime with its punishment in the qisas verses: Baqara / 194, Showra / 40 and Ghafir / 40. Studying the verses in the commentaries of Islamic commentators shows that one penal principles of Islam lies in the necessity of acting on the principle of "proportionality of the crime with punishment", which is directly significant in Qisas of the soul and Qisas of the parts of body. The criminal laws of Islam are of revelatory source and based on anthropological, anthropological and theological foundations. The role of Islamic punishments is to preserve the balance of the individual and society through the preservation of unchangeable values. In determining Islamic punishments, such components as proportionality criteria between crime and punishment, the type of crime and personal characteristics of the offender, and the degree and type of victim's fault have been fully brought into consideration. Thus, the penalty`s goals such as punishment and reform of the offender, lead to public and private prevention and social defense. The study has been performed by studying the verses and jurisprudential traditions, discussed in the interpretative books and the analysis of the data. In this way, it has been shown that the criminal law of Islam lies in judging the right, justice, fairness and reverence for human beings, and Islamic punishments are proportionate to the crimes in the case of the Qisas verses.

One of the objections proposed by some critics and opponents of the Qur'an lies in such insulting words as fool, paramour, stupid, animal, impure used against some people and groups. While such verses as:" and speak kindly to mankind", " Revile not those unto whom they pray beside Allah" oppose the objection. And again, not expressing insulting words may be regarded as one Quranic particularity to such an extent that the Almighty God in many cases as intercourse do not use insulting words in order to observe the politeness. Since the invitation of the Qur'an is based on politeness and rational reasoning. The objection, therefore, comes from misunderstanding.

Jealousy means desire for the loss of blessings from one another, in addition, it includes material subjects, spiritual blessings, and God-given or self-made perfections. In the verse 54 of Nisa, it has been spoken of some people who were made cases of jealous for the grace of God of excellence towards them. God, the Exalted, has given his chosen servants "great wealth". This paper, being gathered in a descriptive-analytical way and studying the relevant verses and the traditions of the innocent (a), seeks to explain the meaning of this great wealth and the way in which it has become subject to jealous. As explained in the paper, the great wealth is the same as the caliphate of Allah and the natural guardianship granted the Prophet (s) and his pure family. And jealousy in the great wealth, consists in the jealousy of the enemies of the Ahlul-Bayt (a) in the Imamate and the caliphate, which is bestowed on them by the Almighty God and it may be regarded as the important motives against the order of the Prophet Muhammad (s) on Imam Ali Imamate.

Hijab, despite its great importance and regarding the authenticity of chastity and self-control, cannot be authentic in Islam; since given lack of chastity, hijab will lose its effect. As made clear in the paper, the establishment of hijab in society is based on the theory of sexual outer limit on which the main goal is to create maximum privacy between men and women in all spheres of life, each being of its appropriate outer limit. On the basis of realities of life, one defines his/her outer limit; hijab is regarded as one of such outer limits for social interactions in the cases of two sexual places. The Exalted God forms a normative system in this descent, one of its most important norms is the value of a minimal communication with opposite sex as an ideal proposition, and hijab in this normative structure is just a piece of the puzzle not being central. The foundation of this normative structure lies in the consolidation of the spirit of spirituality. The practical commitment to this normative structure must start from the ruling class and, following it, other segments of the population also follow them; its approach is purely cultural and far from security tensions. In the model of Islamic engineering of hijab, men as the heads of families are responsible for managing and supervising it.

The Almighty God has described an after-death life for martyrs in two Quranic verses. What meant by martyrs in the two verse lies in all those perceiving the truth intuitively and seek to promote the right word and eradicate the falsehood, although they do not be killed in jihad and die naturally. The commentators have two views about the type of life; some have viewed it as true and some other as virtual. The former also have different opinions; some relate the life to material body in the world, and some other to the soul in the kingdom of the world. This article, while analyzing the above-mentioned views, states that the life of martyrs is a real life in a state of affairs, which ordinary people are deprived of. A comprehensive view of the concept of this particular vital life is "the unlimited encirclement of martyrs on the realms of property and kingdom through science and power."

One distorted view of the position of women in the human society is the belief in the effect of feminine element in the first sin of Adam; the traditions under the verses of hubut in the Surah al-Baqarah in Tabari's commentary indicate Eve's seduction and his active role in the fall of Adam. In this article, the theme of narratives has been studied with regard to the verses of hubut. Then, the untrue narration-maker grounds in the field were introduced, and it has been determined that according to the verses of hubut, the feminine element lacked any role in the emergence of the first Disobedience and all these traditions as a cultural heritage of the predecessors, have a superstitious leading to the falsification of such traditions in Shiite and Sunni books. What is, therefore, necessary in the field lies in the purification of religious sources from these superstitions about women, which requires a clear and unbiased attitude, because the effect of the destructive conscience of these narratives on the Islamic society is undeniable.

Most Shi'ite and Sunni commentators, when commenting the verse, "Then We ransomed him with a tremendous victim", have said that the meaning of " a tremendous victim ", is "ram". Since the word tremendous has been mentioned in a small cases of the Qur'an, including "tremendous calamity", "tremendous message" for Resurrection, "Tremendous Throne" and " Tremendous nature". Some scholars and commentators seem to have faced such a question of: how may to sacrifice a sheep be known as a tremendous victim? Therefore, various interpretations have been made based on narrations. In this research, while analyzing the very problem and using an analytical method, it has been tried to make the main intention of "a tremendous victim" clear. Based on the Prophet Muhammad`s publicly known narration, who said: "I am from Hosein", and with regard to Imam Hussein`s acceptance in the world zarr, he is a tremendous victim.

One of the Qur'anic stories which deals with the end of the tribes, is that of the tribe of Thamud. When the Almighty God wants to refer to the impurity and disobedience of the Thamud tribe of the Prophet saleh (a), uses the expression hewing dwelling out in the mountains which the state of the tribe of Thamud in it is described by the word "farihin". It seems that the more precise explanation of these terms more than what has already been stated in the Qur'anic interpretations requires reflection on the place the tribe of Thamud lives in. such a reflection is performed through the study of the works belonging to the Thamud tribe and the existing rock inscriptions left in the region of Hajar. In this research, we can find the signs of some synagogues as the place of the worship of the idols of the tribe as being in conformity with the stone houses of their own. Indeed, according to the verses of the Qur'an and the evidence of the land of the hajjar, it can be said that the meaning of "dwellings" in the verses related to the people of Thamud is the temples for the idols; the place where the tribe of Thamud danced as holy ritual and worship of the gods. In this way, the reason of the torment and the meaning of "Farihin" in the verse become more clear, and the Almighty God has mentioned it as a warning to all people in all times.

Qalam is a theological and Quranic topic having to do with the realm of Divine Knowledge viewed by the commentators differently. Semantically viewed, qalam should be put beside such words as louh, kitab, satr and tahrir. Qalam in this consideration would be a device for writing down, recording and drawing. This paper has studied what presented by the three schools on the semantics of qalam critically. As described in the paper, one may find five meanings of qalam in each of the traditional and mystical schools and six meanings in the inferential school. The comments of the school are different and their extensions of qalam partially are different. All have viewed qalam as the level of Divine knowledge in which the destinations of creatures are determined. This meaning and some other meanings are in connection with its literal meaning as a device for writing.