نشریه تفسیر اهل بیت (ع)
سال دوم شماره 1 (پیاپی 3، بهار و تابستان 1393)

Narrative interpretation is the oldest interpretive theory of Quran and its background come back to Prophetic age; among distinguishing components of this theory from other theories of interpretation is the source component (interpretive tradition); in this theory, tradition ot hadith, as main source, is divided to Quranic and Explanatory. Explanatory hadiths is more specific than Quranic ones and they are traditions that contain appropriate and effective informations in explaining the Quranic concepts and purposes or use concepts of verses in analyzing the events and issues. Index of explanatory traditions in comparison with Quranic hadiths is focus on text and explanatory implication; that is, tradition in that the verse or chapter of Quran is explained. Explanation is also meant expression of Quranic concept in linguistic, conceptual and purposive levels. Subscription of topic to the Quran, semantic function and reliability of source are conditions of explanatory traditions. In this paper, quiddity, conditions of interpretive tradition, typology of Interpretive traditions, standard approach and old and new approaches in this subject have been studied critically.

In semantics of “al-`Asma`” in the verse 31, chapter Baqarah, there is disagreement among Shi’i commentators. Some of them such as Allameh Tabatabaei and his students like Ayat Allah Javadi Amoli believe that “al-`Asma`” in this verse is meant “Mafatih al-Ghayb” and “Khaza`in al-Ghayb” that has been stated in chapters “`An’am” and “Hijr”. But this theory is based on three important principles that are: choice of facts of names from “al-`Asma`” in mentioned verse, “Mafatih al-Ghayb” is created, and “Shay`” in the verse “Wa `in min shay`in `illa ‘indana khaza`inuh” is general. Aim of this paper is explanation and study of interpretive theory of Allameh Tabatabaei in interpretation of “`Asma`” in the verse “Wa ‘Allama Adama Al-`Asma`”.

There are many traditions about reading the Quran in religious sources. Considering traditions in existence in holy religion (Shari’ah), we can see what is legislator's purpose from correct reading or respecting to rules of it. On the one hand, because of commandment to singing in some traditions, some of scholars have etymologically argued it erroneously. On the other hand, lack of a comprehensive and clear definition of words such as harmony (Tarji’) and delight (Tarab) has caused many disagreements among scholars. The researches carried out indicates that the traditions which blame readers who read the Quran in a manner of debauchery specialize other traditions. Therefore, the traditions which command to read the Quran beautifully are limited to read in accordance with the principles such as paying attention to the meanings. These principles have been based to influence more and to prevent diversion in reading the Quran, and their limits are determined by the verses, traditions and historical review.

The Qur’ān is usually regarded as a canonical text, constituting the fundamental document of Islam. This paper proposes a new approach: regarding the Qur’ān as the communication process between the Prophet (pbuh) and his community, which allows for recovery of its dramatic character. It also enables us to reclaim its cultural context by tracing out the processes of “negotiation”, “appropriation”, or “rejection” of earlier Jewish and Christian traditions. The Quran thus emerges as the testimony of a revolutionary late-antique religious paradigm. Stress on strong oral-written interchange and “communication process” as a scenario for development and composition of the Qur’ān in interchange with Jewish and Christian traditions, reminds us close relationship between the written and oral Quran that continued into later Islamic times. Overriding importance of the oral Quran is stressed as unframed or mediated Word, because against frame of any narrative scenario the entire Quran is speech as a meta-speach. On the other hand, the Quran should be regarded as a highly rhetorical, frequently meta-textual document reflecting the situation of the ongoing debates at the time of its formation. In case of Islam, the oral communication of divine Word in Quranic theologumenon precedes over the composed text of the later written mushaf - though this oral communication has also an exegetical reality.

Among commentators of interpretive school of Kufa in the first and second centuries (AH) is ‘Atiyyah Ibn Sa’d ‘ufi, famous and pious successor. He was born after death of Ibn Mas’ud and taught interpretation of the Quran from other Companions. In this paper, scientific, social and political biography of ‘Atiyyah Ibn Sa’d ‘ufi, typology of his interpretive traditions, and their authorities and resources are studied analytically and documentarily. Among findings of this paper can be referred to these: political idea of ‘Atiyyah Ibn Sa’d ‘ufi in defence of ‘Itrah (Household of Holy Prophet (pbuh)), his being indebted to Ahl al-Bayt (AS) in his efforts, showing types of interpretive traditions of ‘Atiyyah Ibn Sa’d ‘ufi in different subjects, and usages of recognition of chapters and semantics of traditions.

Because of the breadth of meanings and teachings of divine verses and connection of teachings of Ahl al-Bayt (AS) to revelation, interpretation of the Quran is devoted to them and others can not enter this field. Interpretive traditions of Ahl al-Bayt (AS) have been stated in different issues such as interpretation, expression of Ta’wil and Batn of verses, expression of evidences of verses, and explanation of ambiguous phrases of the Quran. In this paper, status of Holy Prophet (pbuh) and Infallible Imams (AS) in explanation of the ambiguous phrases of the Quran and true comprehension of purpose of Allah is studied. our main aim in this paper is to prove the specific status of Holy Prophet (pbuh) and the Infallible Imams (AS) in explanation of revelation, and togetherness and inseparability of the Quran and ‘Itrah (Household of the Prophet (pbuh)). For this reason, after expressing the necessity of explanation of the ambiguous verses, considering interpretive traditions of Ahl al-Bayt (AS) and expression of examples in different issues, have been mentioned various ways of explaining the ambiguous verses including explanation of details of religious sentences, expanding the Quranic stories, and explanation of the verses of beliefs and truths about the Resurrection by them. In this way it is proved that exact comprehension and complete and accurate explanation and interpretation of the ambiguous phrases is devoted to the Infallible Imams (AS), and others can not comprehend it.