جری و تطبیق

The Holy Quran is a book the audience of which are the people of all times. Behind this eternity are the concepts of Implementation and adaptation. By means of these concepts, the active role of Quran throughout the history becomes evident. Therefore, the use of these concepts in comparative narrative exegesis of Quran have been in great use since a long time ago. However, sometimes for each holy verse, there may be several narrations. Meanwhile, due to Non original narrations and anecdotes which have been put among the original ones, the researchers have experienced difficulty identifying them. One such example is verse number 58 of Surah Nisa which has multiple interpretations; four of them are based on Sunni resources while one is based on Shia resources. This study was done with the purpose of highlighting the fact that this verse was said about those responsible for reigning over Muslims and their self-esteem along with what is best for them both in this world and hereafter. This verse is believed to be directed at Imams, saying that they are supposed to pass the requirements for being an Imam to their successors. The other narrations regarding this verse are not as authentic due to some problems in their documents. Despite what was just said this does not mean that they should be put aside.

The belief of the Imamiyyah religion in the appearance of a savior in the end of time and its special example, the Imam of the time, during the belief in Imamate, is based on strong intellectual and narrative reasons. This research, with a comprehensive interpretative method, investigates the possibility of arguing with the noble verse  and the saying ... based on the principle of Mahdavi belief and its special example. The most important results and innovations of this research are as follows: 1- By stating the divine tradition of upholding truth and erasing falsehood, the verse of Jaya al-Haq proves an important example of this tradition, namely, the principle of Mahdism and its special example. 2- Many commentators have put forward a narrower meaning than the general meaning of the verse by narrowing it down without reason.. 3- In the extratextual interpretation of Klini's narration, which applied the honorable verse to the rise of Imam al-Zaman , by accepting the theory of replacing the document, this authentic narration and the extratextual interpretation of the verse of al-Haqq will be a proof of a special example of Mahdism. 4- The narrations of the verse that the truth came on the purified body of Imam al-Zaman , also for the sake of recitation, make this honorable verse a special example of Mahdism with an extratextual interpretation.

"Taʾwīl" (esoteric interpretation) stands as one of the most intricate Quranic topics. Among contemporary scholars, Ayatollah Javadi Amoli offers a comprehensive exploration of this issue. He argues that in the Quran, the majority of instances where "taʾwīl" is mentioned extend beyond mere linguistic interpretation, conceptual delineation, or explanation. Rather, they delve into the realm of objective external realities, encompassing both worldly matters and the hereafter. Just as exteriors can be measured with exteriors and interiors with interiors, Quranic “taʾwīl” or interpretation can be gauged against the "mother of the book," which serves as the foundational framework for Quranic verses. This innovative perspective suggests that the entirety of the Quran, including its definitive (muḥkam) and ambiguous or metaphorical (mutashābihāt) verses, possesses interpretative depth. These interpretations should be assessed in light of the "mother of the book," with the context of the Day of Resurrection serving as the fulcrum for Quranic interpretation to unfold. Practically, according to this perspective, understanding Quranic interpretation in terms of their references is first the prerogative of God, then those attaining the status of divine providence, and finally, the selected household of the Prophet.

Mystics and Sufis have always used the verses of the Holy Qur'an to express the concepts and terms of theoretical and practical Mysticism; they did not consider any language more efficient and profound than the language of the Qur'an to express their mystical discoveries, intuitions and experiences. Therefore, many meanings, interpretations, Ta'vil and referent of many verses of the Qur'an can be found in the texts of Mysticism and Sufism. The main focus of this article is to find the referent of Quranic verses in these texts. The selected mystical texts of this article are in Persian. At the beginning of the article, the definition of referent is presented in the context of semantics to distinguish it from the words "concept" and "meaning", and then the definitions of referent and its difference with Ta'vil in the Quranic sciences are explored. Finally, examples of these referents of Quranic verses are mentioned in these texts. "molook" and "Qarye" in verse 34 of Surah An-Naml, "Keramat" in verse 70 of Surah Asra, "Amanat" in verse 72 of Surah Al-Ahzab and the words "Serate Mostaqim", "Taq'va" and "Hava" are examples that have been incorporated in twenty Persian mystical texts.

Jari and Tatbiq (Applicability and conformity) are two kinds of mystical esoteric commentary, which originate from the universality and eternity of the holy Quran. Jari (Applicability) means application of general and particular words and verses of the Quran to all the cases and instances to which these words and verses are applicable until the Day of resurrection. Some suppose that Jari and Tatbiq mentioned in most Shiite traditions and commentaries based on Shiite traditions are exclusive commentary of related verses. Some researchers in the field of the Quran also suppose that esoteric commentary and inner meanings of Quran are limited to Jari and Tatbiq. The present paper reviews the kinds of Jari and Tatbiq, their methods, foundations and damages and resolves these doubts.