فصلنامه مطالعات تفسیری
پیاپی 54 (تابستان 1402)

From the point of view of the Holy Quran, the society has certain rules and traditions, and these traditions are unchangeable and may be said of all nations and societies in all times and places. The tradition of returning the end of the trick to those of trick themselves is one of the immutable traditions of God. In the current research, this issue was extracted based on documentary method by studying verse 43 of Surah Fatir - which expresses this social tradition - and while referring to various interpretations, the commentators' opinion was examined and presented in a descriptive - analytical way. The findings of the research show that from the point of view of the Holy Quran, people who try to achieve their own interests through trick and cunning, should know that the result of their evil scheme will ultimately return to themselves, not to the person about whom the scheme is made. Because this issue has been among the definite traditions of God Almighty, regarding the past nations, and it will be the same for the nation of the Holy Prophet (s) and Muslims. When it is said that God's traditions are universal, it means that their territory and influence is so wide and wide-ranging that in addition to the past life of man, his present and future life in all dimensions, especially the individual and social dimensions, are also included.

One of the important religious teachings of heavenly religions is the issue of revelation, which the Holy Quran pays special attention to. Among the related verses, verse 73 of Surah Anbiya deals with the revelation of "act of charity". Fariqain commentators have put forward different views about the interpretation of "Awhaina" in the mentioned verse. Most of them consider the revelation as tashari'i, and some of them consider it as tasdidi. Achieving a precise interpretation of the revelation in this verse lays the foundation for a better understanding of the position of Imams and their role in Divine guidance. Therefore, the research with descriptive analytical method tries to analyze Ayatollah Javadi Amoli's point of view while expressing Zamakhshari's point of view in the interpretation of revelation. The findings of the research indicate that those who believe in the legitimacy of the revelation in the verse in question prove the non-fulfillment of what revelated, considering the nature of such revelation. On the other hand, the author of Tasnim commentary, like Allameh Tabataba'i, who considers the revelation here to be a confirmation, has tried to explain the realization of the meaning by emphasizing the appearance of the words and the context of the verses. The evidence of the first group requires appreciation in the verse and is based on analogy and inconsistency with the appearance of the words and the context of the verses, while the confirmation of the revelation in the verse is based on the appearance of the words and the context of the verses, and the interpretation traditions also confirm it.

Jahiliyat, ignorance, is a Quranic term expressing the behavioral, moral and religious characteristics of the people of Hijaz in the historical period before Islam. Sayyid Qutb, after dividing Jahiliyat into ancient and modern and separating societies into Jahili and Islamic, in the explanation of the term Jahiliyat, sets Jahiliyat and disbelief against each other, and as a result considers the Jahili society as a disbelieving society. But according to Allameh Tabatabai, disbelief and faith have degrees and grades, and each ignorance may not be disbelief. For him, according to the verses of the Holy Quran, disbelief and idolatry are one of the effects and results of Jahiliyat, not the same thing. Based on this, considering the society as disbelievers, Allameh Tabatabai does not agree with their takfir. The view taken in the research, which was carried out with descriptive-analytical method, is that of Allameh Tabatabai's. According to the article ahead, Sayyid Qutb's error is in the semantic confusion between law and sovereignty in the verse "A Fa hukam al-Jahiliyyah Yabghun".

The word Imam appears seven times in the Qur'an. One of those cases is the verse "The day we call all people to their Imam". About the meaning of the Imam in the verse, eight words have been quoted by commentators. Although the great commentators of Fariqain differ with each other in the concept of Imam in the mentioned verse, but they are in common in this opinion considering that they consider Imam's guidance to be of the type of presenting a path. Allameh Tabataba'i, using his interpretation method, has been able to extract, in addition to this, from the mentioned verse, the necessity of the presence of a living Imam in every era. Commenting on the importance of this discussion in Islamic thought and its connection with the subject of Mahdism, the present research with descriptive-analytical method tries to answer the question of how Allameh reached this result. It seems that the basis of this analysis is his special understanding of the truth of Imamate. From Allameh's point of view, Imamate does not mean absolute guidance, but guidance that takes place by divine order. While many commentators consider this guidance as presenting the way, Allameh has introduced the imamate as making man to reach the intended, according to the adverb "Biamrina" in verse 73 of Surah Anbiya and verse 24 of Surah Sajdah. From Allameh's point of view, the description of Imamate as guidance to the command leads us to the continuity of this flow and its necessity.

In two verses of the Holy Qur'an, the phrase "nine verses" is attributed to Prophet Moses (a). Some commentators consider rules and laws as their cases, but most of the commentators have considered them as referring to miracles of the Prophet, but they have differed in introducing their clear cases. Some have detailed in the field. Those who consider miracles as the cases are of two groups. One included non-Qur'anic materials to be as the cases, some have based this matter on the Torah's point of view. The other group only used verses from the Quran. Some of this group differed on the remaining four miracles with regard to the five miracles mentioned in verse 133 of Surah A'raf, but the majority of commentators, by adding the two miracles of Issa and Yad Baida to these five miracles, settled the dispute on the two remaining cases. This article, with a descriptive-analytical method and by examining different viewpoints with a new interpretation in presenting the comprehensive criteria of these examples, believes that these two cases consist in famine and the splitting of the sea.

The problem of initiating a war in Islam is important from two aspects; On the one hand, a document has been issued for extremist groups to tarnish the face of Islam by promoting violence, and on the other hand, suspicions have been raised, especially by Orientalists, to challenge the truth and success of the Islamic religion. This article examines two recent and effective interpretations in a descriptive-analytical way. Al-Manar and Al-Mizan discussed this and came to the conclusion that both interpretations are in a way indicative of the war-initiating phenomenon in Islam, but at the same time, in response to doubts, they mentioned some conditions for it to find its real case and show its defensive nature. In the criticism of these two approaches, by following the use of the words Jihad and Qital and the like in the Holy Qur'an, it becomes clear that though the principle is not to initiate a war, and in the case of spreading religion and the supporting the monotheistic government, the principle is peace and agreement of the people, but as the legitimacy of the government, from the perspective of the Holy Quran, comes only from God and the only Divine rule should be dominant, in the case of the power of the monotheistic community and the fronting of the leaders of disbelief and tyranny against the spread of religion and the achievement of a global monotheistic government, initiating Jihad is lawful and as it is clear, its nature would be defensive.

Some Sufis have considered the Qur'anic story of Musa and Khizr, because of the superiority of Khizr over Moses in the appearance of the story, as a proof of the superiority of guardianship, vilayat, over prophethood, nubuvvat. In contrast, some others have spoken about the superiority of Moses' status over Khizr. Khizr's superiority over Moses creates theological problems, and to solve this problem in the words of the commentators and following them the Sufis, some cases have been proposed, some weak and some strong. Some of the cases may be counted as: Moses who was assigned to meet Khizr was not Moses, the prophet; Khizr was an angel of God and the prophet Moses was assigned to talk to an angel; Khizr's superiority over Moses was relative, not absolute; Khizr himself was a divine prophet and Moses' obedience to him is the obedience of one prophet to another prophet. The last answer is accepted by most commentators. Khidzr himself was a prophet and Moses' use of Khizr is similar to his use of Shoaib's companion. From the first interpretations of Sunnis and Shiites to our time, this opinion is mentioned by great commentators such as Tabari, Samarqandi, Beidawi, Andalusian Abu hayyn, and Sufis such as Bukhari, Qushairi, Hijwiri, Ghazali, Sana'i, Ain al-Qudat and Alaa al-Dawlah Semnani. It seems that among these sayings that help us in solving the issue of Khidr's superiority over Moses, this saying has more narration, because: firstly, it is confirmed by the narrations of the parties; And secondly, it does not contradict Islamic prophetology, and thirdly, it is in harmony with other verses of the Holy Quran.

In recent centuries, due to the problems caused by the implementation of criminal justice, a new model called restorative justice to restore behaviors and solve problems caused by crime, has been the focus of judicial systems. The process of restoration is aimed at creating peace and reconciliation and restoring the rights of the victim through negotiation and special tools and methods, along with the active participation of the victim and the criminal, to compensate for the damage and solve the issues caused by the crime. This is despite the fact that the Holy Qur'an, in addition to the methods of restoration, has listed criminal punishments as one of its main solutions in dealing with some crimes. Therefore, the present study investigated the verses related to criminal punishments with an analytical and comparative method, and by comparing them with the opinion of scholars in the field of restorative justice, discovered the non-criminal features and signs in those verses and came to the conclusion that the principle and basis of the Holy Qur'an in dealing with crimes is the restoration of society, the criminal, and the preservation of human dignity, and in every crime for which it has issued criminal orders, it has provided several solutions for restoration in order to reduce the harm of criminal punishment

In Islam, based on the verses and traditions, there is a serious emphasis on the hijab of men and women and the complete covering of women except for the face and the two palms, but some have claimed that Islam has a minimum hijab, of course, considering the absence of absolute nudity, and relied on some preliminaries to prove it, including the verses of asking leave; that is, verses 27 to 29 and verses 58 and 59 of Surah Noor - which are related to the leave-asking to enter the house and the privacy of others - are considered to be a reason for the lack of entrance doors to houses and the absence of the ugliness of nudity in the society of that age and based on these reasons, they infer minimal hijab from the Holy Qur'an. The present research, by descriptive-analytical method, by surveying the mentioned verses and analyzing them in the context and interpretive, historical and lexical points, has tried to present the correct content and investigate and criticize the doubts and has finally reached this conclusion that asking leave to enter the house and the privacy of others is not only a justification for the said claim, but it is also a legal measure to facilitate and complete the limits of women's clothing and culture of public modesty even in the privacy of the home.

Causality" is one of the fundamental relationships with an important role in various religious and epistemological fields. In the analysis of causal chains in the Qur'an, several semantic principles are proposed, such as the principle of causal windows. According to this principle, various causal relationships are provided in different verses in relation to a causal chain, and a specific part of a path or process is in the focus of attention. In the cognitive interpretation of the Divine Word, investigating the way of forming causal chains are formed in the language of the Qur'an and openness of the windows of attention towards its insightful teachings and valuable visions, presents the most valuable semantic subtleties before the audience. The present article tries to find a methodical structure for categorizing the causal relationships in the interpretation of the verses of "loan" and a novel image of the Divine Purpose in the use of the attributive statement of "loan to God" according to the perspective of commentators and the principle of causal windows. The resulting approaches indicate the existence of a causal relationship between the valuable and optional human actions with the desirable human perfection. The causal chain in the interpretation of the verses of "loan" can be divided into two categories: one is the chain of causes that shape the belief-practical orientations of man, such as: faith in God and His Messenger, piety, faith in God, fighting in the way of God, fighting against greed and ... Second, the causality of God on the reward of the loan: the chain of unlimited rewards for the "loan" has been stated, which, by creating motivation, guides the believing and pious person to perform good deeds; rewards such as: "forgiveness of sins", "good reward", "great salvation".