نشریه پژوهش دینی
سال پانزدهم شماره 31 (پاییز و زمستان 1394)

In this paper, AllamehTabatabaee’s views on Darwinian evolution are explicated on basis of al-Mizan Interpretation. According to whatAllamehTabatabaee says in al-Mizan, he should be considered an adherent of absolute incompatibility(Darwinian evolution and theism). Interpretation of the Quranic verses related to the creation of man as well as the teleology of the existence system blocks the possibility of any compatibility between these two issues.

Comparing the Quranandthe Bible,we find out that,inthe books of the Old Testament,deathis associated with such conceptsasdestructionand annihilation, sleep, evolutionandseparation of thesoulfromthe bodywhile, inthe New Testament,it is associated withconceptsandnotionssuch as ‘the day ofseparation’, evaluation andjudgment.Basically,the Quranandthe Biblehave a considerable numberofdeath-related conceptsin common.

Following the revelation period of the Quran in the history of interpretation, we witnessthe advent of an approach tointerpretation that pursuesthe interpretation of the Quran merely within the context of hadith sciences. According to this approach,speculation and ijtihadin the field of the implications of the Quran is blocked. For this reason, Sheikh Tusirefers to those who did not allow the interpretation of any part of the Quran except through benefiting from narrated traditions. Obvious signs of this narrative trendare observed in the eleventh century and in the discourse of suchAkhbari exponentsas Astarabadi. It is worth mentioning that all the affiliates ofthis schooldid not have the same interpretation outlook. One of these interpreters is SeyedNematollahJazaeri, the author ofUqud al-MarjanInterpretation. The present article deals with the interpretation method of this interpreter. Givenits author's intellectual perspective, thiswork is categorized as an Akhbari interpretation. Despite his Akhbari perspective, he has made use of other Shiite and Sunni interpreters’ views as well as the hadiths of the infallibles (a.s.) and he has selectively mentioned them next to the verses. In some cases, the interpreter has expressedpreferenceas to a statement in comparison to another statement and haseven mentioned ideas with respect to a verse. Hence, although thiswork of interpretation mostly has an Akhbari atmosphere,it can be generally said thatit has deviated from its Akhbari approach in its various passages. Various citations from such commentators as SheykhTusi, Tabarsi,Zamakhshariand others whose interpretation approach was different from that of Akhbaris’ verify this deviation and even it can be said that he has accepted the statements which were deemed to be rational.

Creation necessitates differences because creation is not fulfilled without plurality. This sense of difference governs the universe and it is the basis of all other types of differences. However, althoughthis kind of difference exists among human beings, there is another kind of difference arising out of ideas, willpowers and the actions of human beings. When differences in human community reached a certain level, divineshari’ahswere revealed to create discipline in human community. Nonetheless,with the advent of religions, a group of people had differences overthe religion itself and a new kind of difference arose. Thus, the mission of divine religionsis to arbitrate among disputes arising out of disagreements over the very religion. Another type of difference refers to the differences in the rate of faith that cannot be resolved except through open dialogue and rational discussion. Hence, although a group of differencescan be resolved, another groupmakes the core of human life and what is of outmost importance in human life is how to handle disputes and not to get rid of them which is completely impossible.

In Shiite and Sunni interpretations, the termahl-e zekr mentioned in verse 43 in Surah Nahland verse 7 inSurahAnbiyahas been interpreted to refer to such non-infallible people as ahl-e ketab (people of the books), the scholars ofahl-e ketaband those who are informed about the history of the prophets considering thecontext and the case of revelation. However, in various valid and sound narrations from the Shiite Imams, the termahl-e zekrin the same verses is said to refer to ahl-e beyt (a.s.) and the opinion of those who believe ahl-e zekrrefers to ahl-e ketab is negated.Interpreters have conflicting and, at times, opposing ideas in analyzing and interpreting these narrationsand in combining their content withthecontext and the case of revelation.In the present paper, these ideas are evaluated and analyzed and the favored view isintroduced.

‘Ya’subal-din’ and ‘ya’sub al-momenin’are two medals of honorgiven by the Prophet (p.b.u.h.)to Ali (a.s.). The essential challenge of these titles concernsverification of their meaningand credibility. The main question related toverification of their meaning is,‘What are the characteristics of a faithful person that he has been likened to bees and their commander is called ‘ya’sub’?.Also, with regard to verification of their credibility, some Sunni scholars have denied this virtue of Ali (a.s.) and considered it some kind of fabrication. In this paper, to prove that these titleshave been given to Ali (a.s.) by the Prophet (p.b.u.h.), the related narrations are logically categorized and presented. It seems that we can understand these titles better by taking into account such semantic elements as taqiyyehand keeping secrets, exterior and interior purity, obeying the command of a leader, not harming others, being beneficial to others and being blessed by God.