پژوهشنامه تفسیر و زبان قرآن
پیاپی 1 (پاییز و زمستان 1391)

Although it seems that «إنی جاعل فی الارض خلیفه» is the introduction of Adam (A. S.) story and his creation، but this verse contains valuable interpretative and theological notes that some of them have briefly and sporadically been expressed in the Islamic works، especially the Shiite literatures، but has never been clarified. This article tries to detect theological aspects of this verse in Shiite and Sunni works. These aspects are the making of caliph on earth، the necessity of Imam Existence، Imam Superiority over others، Select of caliph dedicated to God، necessity of infallibility of caliph and Imam، and others. This is the most important theological issues، which several commentators and reciters on this issue have cited this verse. Use of this verse in Sunni works is limited only to few cases، such as the angels infallibility، human superior to the Angels and Requisite knowledge for the Caliphate. This little use of verse in Sunni works refers to the difference between Sunni and Shiite approach to the Imamate problem. Reply to Ismailia standpoint about the conflict between absence of the Imam and the making of caliph on earth، jurisprudential use of this verse by Shiite and Sunni jurists about legitimacy of the caliph’s judging، other topics are discussed in this paper.

In discussing the differences between the modes of expression in the same verses، the question is what factors cause these differences in verses of Quran? What makes up a word of a verse is ahead and in its same verse be later? or How to deleted words from a verse is cited in its same verse? And… In general، this difference modes return to the three factors include the meaning context، textual context and diversity in expression. Meaning and textual context explain why a Quranic word belong to a specific sura and diversity in expression only explain the reason of word difference in save verses.

The major part of the Quran is the story of ancient nations and Divine prophets. The role of these stories as a jurisprudential source is the theoretical topic in juridical verses. The stories have descriptive language، so the question has always been among jurists and commentators that the story verses can be have normative function? Does it Islamic jurisprudence be inferred from the Quranic stories? In the first part of this article we have mentioned hadiths to show that household of the Prophet (AS) infer legal rules from stories of the Quran. In the second part we have discussed consequences and issues of their method in Jurisprudential interpretation of Quranic stories and have showed that the story verses are a source for the Islamic jurisprudence.

Methodology of exegeses is a unavoidable subject in new Quranic studies. Due to different dimensions of these methods and classification of exegeses can show the correct way to interpret the Quran. What are the ways of understanding the Quran? What type of cognition is interpretation? What is the relationship between interpretation and this type of cognition? are the main question of this studies. In this regard، Quranic scholars try to define these methods such as exegetical، interpretative، mystic، illuminated، intuitional and primary cognition. In this article we review “Atyab al-bayan fi tafsir al-Quran” and its method by Abd al-Husiyn Tayyib. So we try to show his method in this exegesis and examine his obligation to this method throughout it.

The comprehension of concepts and the expression of meaning of the Quranic verses، have always been an issue of consideration among the commentators and scholars. The Quran itself suggests that people should think and cogitate on the Quran and، by doing so، emphasizes on the comprehensibility of the revelation words. On the other hand، a number of hadiths have prohibited from al-Tafsir bi al-ra''y (interpretation by using one''s own ideas) and the so called zarb al-Ayat، some commentators forbid taking advantage of the meaning of some verses to interpret one definite verse and regard it as the practice of al-Tafsir bi al-ra''y. Fayz kashani and Allameh Tabatabaii، having taken these two traditions into account، expressed in a remarkably clear way that there is no conflict between Al-Tafsir Bi al-ra’y and zarb al-Ayat. They referred to some strong evidences about reflection and meditation on the Quran. However، these two scholars themselves approach this issue in different ways. Fayz kashani believed that Cogitation on the Quran is necessary for understanding the true meaning of Quranic words and expressions. It was recited that Cogitation could offer an excellent opportunity to the commentators. Allameh Tabatabaii، on the contrary، held the view that Cogitation is advantageous to interpretation and explanation of verses by reference to some other verses. By applying this method، he opened new fields of Cogitation in Quran and insisted on the autonomy of comprehension of verses as a result of the Quranic explicitness. Tabatabaii believed that hadith may act as a leading point to using verse reference in the interpretation، explanation and commenting on Quran verses

Tendency to the spirituality and theosophical view to religion in contemporary and theosophical interpretation of Quran not only Will make up the language of the Qur''an is understandable، but also cause to perceive the moral and cultural messages of Quranic verses. Of course theosophical schools that are better match with Quranic concepts are reliable، indelible and near to the right (Hak). Manazil al-sa’irin (stages of passengers) by khadje abdullah ansari is the best books in theosophical texts. This article tries to show Quranic basis of its theosophical concepts in Akhlak (morality) chapter of this book and attempts to seek theosophical approach of author in interpretation of Quran.

This article enlists Hadith of infallibles and household of Prophet (pbuh) whose are inheritors and experts of the Quran. In the first step، we try to recognize the reason، its nature and its value in expression of household (pbuh). Then we bring their hadith about relationship between reason and Quran understanding and show that they not only did not oppose the use of reason in Quran understanding، but also they supported this action in different ways. Therefore we review their hadith that show lack of validation of reason in Quran understanding and remove discrepancy and ambiguity of them. So either these hadith have special issuance or special addressee. In the last step we emphasize the limitation of reason use and report lesions of extreme rationalism.