عهد

The present article deals with the descriptive-analytical method of comparing the interpretation views of two commentators, Abu al-Fatuh Razi and Baidawi, on the verse of Tabla (al-Baqarah/124). The difference in the interpretation view of the two commentators is due to the difference in their religious and belief basis in the issue of Imamate, especially in the necessity of installing and appointing an Imam (according to the divine text or choosing the Shura), as well as the example and special characteristic of Imam's infallibility and knowledge. From the examination of his view, this is obtained, although two commentators believe that the position of Imamate was assigned to Prophet Abraham, peace be upon him, in addition to the position of prophethood, and according to God's answer that the divine covenant was not assigned to the progeny of the oppressor, they believe in the continuation of this position in the non-oppressive progeny of the family of Abraham, peace be upon him. He does not consider the recommendations of the Holy Prophet (PBUH) to be decisive in this matter.Beidawi considers the covenant in the verse of Tabla to mean the general divine covenant, which includes every divine position in religion, and it only indicates that the Prophet's successor as the Imam of the Ummah is not unjust, that is, not immoral, while Abul Fatuh Razi, referring to other verses of the Qur'an and also based on the appearance and context of the verse of Tabla and paying attention to the traditions of the infallibles, considers the covenant to mean a special covenant, i.e., the special imamate of the infallibles, which reaches the family of Abraham (pbuh) and only after the Holy Prophet (pbuh) The Prophet's infallible dignity is worthy of this position.

The doctrine of the covenant is one of the most important religious teachings that has been prominent in different religions. The testament is so important in Judaism and Christianity that the holy books of these two religions are referred to as the Old Testament and the New Testament. In the Holy Quran, the issue of the covenant between God and mankind is emphasized, and the servants are asked to adhere to their covenant. Some contemporary theologians have tried to link the issue of the covenant in the Bible to the treaties of ancient times by extracting covenant characteristics from ancient treaties. Rosalind Gwynne, a contemporary Quran scholar, has tried to provide an analysis of the covenant structure in the Holy Quran by using these indicators. In this article, while trying to present a clear picture of these studies, it is concluded that although the mentioned studies have good advantages, they are not very successful in adopting the results of the discussion in some cases, and some of their conclusions are a place for reflection and problems. One of the problems of Gwynne is that he considers all the verses of the Holy Quran to be related to the covenant. Although this kind of broadening greatly increases the ability of the narrators to analyze, it is doubtful whether it can be considered an analysis of the Quranic covenant. In addition, some of Gwynne’s interpretations of the verses related to the covenant are also flawed, and more suitable interpretations can be presented. It seems that the most important feature of the covenant in the Holy Quran is its knowledge-giving aspect, which has been neglected in the mentioned research, and yet it can be considered as a fundamental difference from the covenant in the Holy Bible

One of the significant issues in Qur’anic research is the study of the reasoning methods used in the Holy Qur’an. Basically, how did God argue in the Holy Qur’an, and what fundamental elements were used in these arguments? Among Western scholars of the Qur’an, Rosalind Ward Gwynne has done extensive research in this area. In the present article, an attempt has been made to use a descriptive-analytical method to delve into Gwynne’s views on the fundamental elements of reasoning in the Holy Qur’an and how they play a role in the formation of Qur’anic reasoning. From the studies carried out, it was concluded that Gwynne has discovered three fundamental elements in the Qur’anic arguments, which include: covenant, signs, and tradition. Gwynne considers the covenant as a general rule that plays an important role in many Qur’anic arguments. She identifies these arguments as the rule-based arguments. In addition, she says, there are various sub-rules of the covenant that in turn form certain arguments. Gwynne’s discourses concerning the methods of reasoning in the Qur’an and the fundamental elements in them give new perspectives to Qur’anic research and provide a suitable ground for authentic research in this field.

Since all Islamic religions have accepted the Holy Quran as the most important source of the religion of Islam, the Proving or not proving the Qur'anic origin of some legal rules may have a great impact on the justification or non-justification of those rules among Muslim jurists and brought Islamic societies closer to the unity. This study has reviewed indication of the verse “اوفوا بالعقود” on the legal rule of "principle of necessity" and after reviewing the Statements of commentators and jurists, the arguments of the views on the indication and non- indication of the verse on the principle of necessity are presented and examined. The result is that the verse does not any the indication on the principle of necessity.

"Dhanb" is one of the key words in the semantic field of the concepts of sin in the Holy Qur'an, which in some cases has been attributed to divine prophets, including the Prophet Muhammad (PBUH). For a long time, there has been ambiguity among Muslim scholars about the relationship between sin and repentance both of which have been attributed to the Holy Prophet (PBUH) and how they should be explained, and despite many attempts, a precise result has not yet been provided. This article seeks to explain the meaning of the term 'Dhanb' attributed to the Holy Prophet (PBUH) with the method of structural semantics and examine the relations of Paradigmatic and Syntagmatic of sin in the verses and thus has tried to be the first step in the research of the concept of the sin of the Holy Prophet (PBUH) in the Holy Quran. This study shows that the concept of sin in the Qur'an is any disregard for the covenant with the superior. The sin attributed to the Holy Prophet (PBUH) is also related to the divine covenant with him in the field of mission and related duties, and often refers to cases such as haste in fulfilling divine promises in achieving victory and the punishment of infidels.

One of the characteristics of divine prophets is their purity for betraying Allah and people. Betrayal and faithlessness to Allah Almighty is so abhorrent and despicable that it is unlikely for even the ordinary believer, let alone human beings who are at the peak of perfection. However, some Qur'anic and non-Qur'anic accounts of the lives of the prophets have been used as a pretext by some opponents, modernists, and dissidents who have not considered the prophets pure from this defect and have attributed faithlessness and betrayal to them. This study, which has been carried out with an approach of doubt-studies and through the method of library and documentary analysis has been formed with the aim of cleansing doubt of the infallibility of the prophets, and two examples of the doubts of betrayal and faithlessness of the prophets to Allah have been examined and answered. The first is the doubt and illusion of faithlessness of Adam and the second is the doubt and illusion of the betrayal of the last Prophet in divine revelation. Finally, from a textual point of view, it has been concluded that the prophets have been pure from betrayal of Allah, and attributing betrayal to Allah's chosen ones is a false hypothesis that has been raised out of ignorance or intentionality.

Some scholars believe that there is no synonym in the Qur'an. Accordingly, each word has a particular meaning in the sentence. It is therefore necessary to have a more accurate understanding of the Divine Word by researching the meaning of the words correctly. One word that has many meanings in the Holy Quran is the word “Ahd” (Testament), with its derivatives used 46 times in the Holy Quran and in the Bible about 300 times. In this study, the meaning of the word “Ahd” (testament) and its semantic circle in the Holy Qur'an are compared with its meaning in the Old Testament. The findings of this study indicate that the concept of “Ahd” (Testament) is not the same in the Quran and the old testaments, but there is a significant difference in this regard.

The present article is a translation and critique of the article “Contracts and Alliances” of the Leiden Encyclopedia of the Qur’an. The writer has addressed the two terms “contracts” and “alliances” in the Holy Qur’an and their differences, general discourses related to contract of sale, examples of contract, cancellation right, and different interpretation of the concept of “contract” and “alliance”. Contracts and alliances are among the important discourses of legal books, especially sale (bay‘), which, according to the writer’s assertion, comprises the core of all legal obligations and most contracts are based on bay‘. The writer of the article has properly elucidated the concepts of “contracts” and “alliances” and their difference. In contrast, he has excessively dealt with explanation of related terms, such as mīthaq “covenant” or such terms as walī and wālī, which are not directly related to the topic. In the present article the above-mentioned problems and some other faults have been critically reviewed.

Gabriel Sauma wrote in 2006 the book (Quran, Misinterpretation, Misinterpretation, Misread reading, Aramaic Quranic language).In this book, he claims that the language of the Qur'an is Aramaic-Syriac and claims to try to prove the adoption of the Quran from Jewish-Christian sources. he investigates The Qur'anic surahs and mentions many words as witnesses and have analyzed them.The two words "Qavamoun" and "Fazl" in the« الرجال قوامون علی النساء بما فضل الله بعضهم علی‏ بعض… » is one of the words that he believed are from syriac aramaic language And should be translated and interpreted accordingly. He mentions evidence from the Bible, Hebrew and Syriac, that this is not an Arabic vocabulary and, is derived from the ruling culture in the region.. In this paper, while presenting Gabriel Sauma's view on the above verse, we will examine it in terms of the historical-comparative linguistics in three languages: Hebrew, Arabic, Syriac and Biblical..

Comparative study of the Islamic texts particularly verses of the Quran is of special importance. Verse 124 in Surah A-Baqarah has significance because of using the terms such as “Kalamat” (commands), “Imam” (leader), and “‘Ahd” (covenant), and commentators have stated different views on those terms.
The present study surveys the views of Sunni and Shi’ite commentators in this regard. The above terms in this verse have decisive roles in its interpretation. Through this research, it is determined that the term “commands”, with regard to the style of the verse and other similar verses, indicates doing some practical acts which had to be done by prophet Abraham to achieve leadership (Imamah). As for the interpretation of the term “leader”, there are some viewpoints such as political leadership, leader, prophecy, …, and some commentators attempt to reject the leadership of prophet Abraham by considering their own exegesis. However, considering the style of the above-mentioned verse and exegesis of the term “covenant” interpreted by most Sunni and Shi’ite commentators as leader, it is evident that prophet Abraham and his offspring achieved the honor of leadership. Relying on Sunni and Shi’ite exegesis and also similar verses and narratives, this paper seeks to analyze the above verse as much as possible.

The structural approach to the Quranic surahs is a novel method in interpreting the Quran. According to this approach, each surah is of a general atmosphere and a major purpose and all the verses and the issues raised in it deal with that purpose in a logical and organized manner. To map the structure of each surah, we need to utilize some instruments and methods the most important of which is the context of the surah. Delineation of the structure of surahs has several worthwhile benefits including gaining a new perception of the miraculous inimitability of the Quran, confronting doubt-spreading, dealing with disconnectivity of the verses and defending the beliefs of Shiism. This interpretation method was applied to Surah al-Ma’idah which is one of the extended suras of the Holy Quran and was revealed to the Prophet (p.b.u.h.) at the end of his life; hence, it includes the latest guidelines of Islam and is the testament of Revelation. The structure of Surah al-Maidah can be introduced using different styles; in this study, the tree structure style has been utilized to display the structure of this surah. The main idea of Surah al-Maidah is fulfillment of promise and obedience to God which is the way to protect religion and the content of this sura warns man against changing and suspending Divine rules.

Semantics is a part of linguistic by which it can be analyzed the meaning of the words and sentences of a text and identified the part of speech with regard to semantics. This is a descriptive-analytic research and it deals with studying the meaning of ‘promise’ in the Holy Quran based on principles of semantics with a collocation approach by library methodology. Also, by virtue of “did I not charge you, O children of Adam! That you should not serve the Shaitan? Surely he is your open enemy” (Quran, 36: 60). It indicates that committing every sin is, in fact, infidelity to Divine promise.

The verse of Covenant (Mithaq) (A’rāf Chapter, Verse 172) expresses the God’s covenant with his servants and caused various opinions being suggested by the Qur’ān exegetes. For instance, the existence of the primal world taken from traditions (Hadiths), temperament, symbols, human’s dual heavenly creative breath and mundane existence, the world of wisdom and revelation, and so on and so forth have been mentioned by them. After stating such opinions and investigating their weaknesses and strengths, this research will focus on the analysis of traditions pertaining to this verse which apparently enjoy spiritual successive narration. However, after eliding the common points in repetitive methods and traditions from a certain person and by stating the distress in the text of traditions and their weak documentation, not only is the spiritual successive narration of such traditions but also their validity questioned. Then, the researchers discuss Mukhtar’s theory postulating that human’s intuition exists during his lifetime and arguing that given human does not make veil for himself, he will grasp such covenant and intuition.

Fulfill the promises is one of the Islamic moral virtues and breach of promises counts among the vices. The holy Quran emphasizes on necessity of fulfilling the promises with the strongest phrases. Imam Ali (AS) has advised to this virtue directly and notes its advantages. Investigating the ways of spreading this value in Imam Ali’s (AS) teachings guides us to achieve Islamic society values. In this study, the meaning of fulfill the promises and its importance in the narrations of Imam Ali (AS) is studied based on the books Nahj-Al balaghah and Ghorar Al-hikam. As well the advantages of fulfilling the promises are derived of his words, such as: Safety, comfort, protection, social trust, unity, authenticity, enjoyment of good in this world and the Hereafter and link to Allah. The strategies to rich that goal in the words of Ali (AS) are: Honesty, raising the awareness of a person and the community, patience, resistance and respect for the values.

The quiddity of government concept from the Quran look consists of two elements: order and command and obedience and acceptance and the relationship of these two things are mentioned as a promise and covenant which are between God and man. According to this base, the acceptance of man and his intention to accept God’s ordinance are essential provisions to establish the government and society. The Quran states covenants for human societies which are the foundation of man’s obedience to God and prophets and those in authority in the individual and social field. Meanwhile studying the concepts relates to the quiddity of the government, officials and their manifestation, the authors of this paper try to plan the government model in Islamic society with the Quranic approach and at the end they put before rulers to provide the back ground to establish Islamic government.

Family is as a natural kernel and a main base for human society. Quran and other sacred books of different religions pay special attention to family structure and there you can find hints to the ways of making this institution firm and secure. One of the phrases used by Holy Quran in this regard is "Great Covenant" (Misaq Ghaliz) which is a sacred and transcendent word with an especial meaning. This paper explains the concept in question and in making the notion clear it studies the ways of the application of this concept and other similar words and synonyms in Quran. It takes also a glance at the concept of Great Covenant in the bible. Therefore it claims that as such a covenant is formed between God, Women and men, the role of women in history of religions, family institution and human life should be considered.

There is a disagreement among scholars over the meaning of Abraham’s leadership mentioned in the Quran, 2, 124. In this connection, AllamaTabatabaee presents an innovative opinion and interprets leadership as guidance by the command (al-Hidaya bi’l Amr) since Imam is qualified by guidance by the command as if the qualification is to describe the meaning of leadership (imamat). In Allama’s opinion, guidance by the command is the very inner, existential guidance mentioned in some other verses. That theory is based on the commonness of meaning of the word “command (amr)” in those two groups of Quranic verses. However, no proof can confirm that commonness. On the contrary, there are some proofs which negate that.