مجله مطالعات تطبیقی قرآن و حدیث
پیاپی 3 (پاییز و زمستان 1393)

Throughout history, Shiah has been relying on the Quran, Prophetic tradition and reason in adhering to the school of Ahlul-Bay (AS) and in following and proving their righteousness. The verses of wilayah (guardianship) are among the verses Shiah has used to substantiate the immediate leadership of the Commander of the Faithful, Ali (AS) after the Holy Prophet of Islam (S). However, some Sunnis who are bent on following the Amawid and Abbasid policies concerning the Ahlul-Bayt (AS) have raised spurious arguments which have been dealt with and answered firmly by scholars who research in jurisprudence, theology and exegesis. According to Imamiyah researchers, the following two verses i.e. "Only Allah is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow, And whoever takes Allah and His messenger and those who believe for a guardian, then surely the party of Allah are they that shall be triumphant" are clear proof of Ali's immediate leadership because these verses are so clear in their signification of the imamate intended by Imamiyah that no room is left for any doubt. But Sunnis trying to politicize the issue have been misinterpreting the verse saying that the verse signifies wajib-e kifaee (i.e., it is obligatory on every Muslim but as soon as it is performed correctly by one of them, it does not remain obligatory on others). They are casting doubt against the explicit meaning of the verses of wilayah sometimes questioning their significations and at times distorting the meanings of the words. They also sometimes present other justifications about the contexts of the verses and at times they say that the Commander of the Faithful and the Infallible Imams (AS) did not make recourse to these verses to prove their leadership. The most important proof of our claim is that the Commander of the Faithful, Ali (AS) and other Infallible Imams (AS) constantly made reference to these verses while addressing their opponents and objecting to them. The present study benefits from research works, hadith books, theological, exegetical and biographical sources of both sects about the verses of wilayah to prove the immediate leadership of the Commander of the Faithful, Ali (AS). It has made mention of the Imam's argument by making recourse to these verses, thus rejecting and criticizing the spurious arguments of the opponents using descriptive –analytical method and relying on authentic sources.

This article seeks to study the classifications of the orientations and methods of interpretation of the Holy Quran. After explaining various classifications generated by some researchers, those classifications are assessed and compared with one another. In this framework and while keeping the classifications into consideration, more serious, complex and in-depth discussions take place and ultimately a very clear and precise opinion about how these scientific and technical classifications have been worked out is presented and the procedure through which the manifestations of such classifications can be distinguished is elaborately and thoroughly explained and a conclusion is drawn out in closing.

A comparative study in Islamic studies especially within Shiah and Sunni schools has numerous benefits and functions. A study of exegetic methods and Quranic views, agreements and discrepancies among Quran researchers are of tremendous importance. In this context, it is highly important and worthwhile to know the Quranic viewpoints of two prominent Quran researchers and experts namely Allamah Muhammad Jawad Mughniyah and Dr. Wahabah Zuhayli from the Lebanese and Syrian schools, respectively. The two exponents of the Quran agree that the Quran is unalterable and that tales of the tribes of Israel (better known as Israeliyāt) are present in the narrations concerning the cause of therevelation of the verses, narrations which need to be polished and refined thoroughly. As well, they believe in the existence of social tendencies in the exegesis. Depending on the verses, adherence, non-adherence and some theological and religious issues are some of the areas where the two exponents are differing with each other.

Security is a pervasive phenomenon that includes both individual and social domains. The factors responsible for providing security and peace are varied. Prayer is one of the important religious obligations that play a part in this regard. The focal issue or question around which our discussion takes place in this research is: What is the Quranic viewpoint about the functions of prayer in providing peace and tranquility? In this study which relies on data collected from books as well as on verses and traditions pertaining to the effects and consequences of prayer, three main features which signify the security role of prayer have been demonstrated and substantiated i.e. forbidding evil, reviving the spirit of worship and giving peace of mind. Based on a theoretical framework of this research which is a positive Islamic approach to security, the concept of security has been taken into consideration in the individual and social spheres. The functions of prayer have also been studied with the same approach in respect of the affairs of this world and the hereafter. Considering the two different perspectives of the Quran about the functions of prayer, two functions, one being positive and another negative, have been proved. In some verses, the effects emanating from one's paying attention and attaching importance to prayer (positive functions) have been explained whereas in some other verses, the consequences of negligence or abandoning prayers (the negative consequences of heedlessness to prayer) have been elaborated.

Taqiyah is one of the original Islamic concepts rooted in man's nature and innate indisposition. It is in reality the practice of concealing one's true faith or expressing the opposite of what he believes in to preserve a greater and more important interest than telling the truth. The comprehensiveness of the religion of Islam, and the dynamic and flexible nature of its legal codes have provided its followers and true adherents with solutions that can help them in difficult conditions. Thus, taqiyah being a powerful method of protecting oneself against harm or danger or preserving a more important interest in order to reach one's sacred and divine goals is a strategy that is permissible to practice. Prophetic traditions and sayings of infallible Imam (AS) are the most important corroborating reasons after the Quran that the scholars of the two sects have relied upon, to decipher taqiyah and its rules. There are many narrations which can be considered and assessed as evidences substantiating taqiyah. Taking these narrations into consideration, one must admit that taqiyah is among the indisputable Islamic precepts and a cause of the survival of Islam. It leads to peaceful co-existence between Muslims and followers of other religions. Taqiyah also facilitates Islamic unity and brotherhood.

Among the verses to which the deniers of the infallibility of the Holy Prophet (S) have made recourse to are the ten initial verses of Surah 'Abas which is the eightieth chapter of the Quran and which admonishingly speaks of frowning and heedlessness towards those who keenly sought guidance. Most Sunni exegetes of the Quran are of the view that these verses have something to do with the Holy Prophet's conduct towards Ibn Umm Maktum but most Shiite exegetes hold that the verses are about an Amawid individual and that the Prophet, peace be upon him and his pure progeny, are immune to such an allegation. Both parties present evidences from the traditions which are either poor or disconnected. Based on the purport of the verse, it is about an individual who had been commissioned to guide people and lead them to the right path but he frowned and turned away. The Quran then reprimands him for failing to fulfill his duty. Given the moral traits of the Prophet (S), the person intended by this verse is not the Prophet (S), although the specifics of that individual are also not known.