فصلنامه مطالعات تفسیری
پیاپی 42 (تابستان 1399)

In verse 52 of chapter al-Forqan, Allah, the Almighty says: “So, do not obey the faithless, but wage against them a great Jihad with it”. Though, the commentators have disagreed on the exact meaning of "Great Jihad", but by analyzing the vocabulary and content of the above-mentioned verse, we can get to answers. Given the lexicologists’ views of the concepts of "Great Jihad", the commentators’ viewpoints and the Qur'anic-narrative evidence, the meaning of "Great Jihad" can be clearly defined as ‘to use the utmost power against the apparent and non-apparent enemy by any means possible in the divine direction with emphasis on the greatness of such efforts’. This concept can be deduced through analyzing the context and content of chapter al-Forqan on the one hand, examining the meaning of the phrases of verse 52 of Forqan on the other. Moreover, the pronoun [to it], and its reference imply that great Jihad includes all "cultural, political, moral and ... efforts against enemy and the only means to wage such a war is to disobey enemy and refuse every offer he puts forward.

The Holy Qur'an considers usury as unlawful way of acquisition of wealth that stems from excessive demand [for worldly pleasures]. This economic practice is common in the society and some people are looking for ways to legalize and justify it. Social commentators have deduced the absolute prohibition of this economic act, which is the subject matter of the present study. The descriptive-analytical study of the problem, with a social orientation in the interpretation of the verses of usury, shows that usury has many dire consequences such as: promoting hatred and intensifying class distance, destroying the economic system, endangering the material and spiritual health of society, destroying human capital, moral anomalies, shortening the life of society, weakening religiosity, and etc. To get rid of such awful consequences, usury has been prohibited. For those consequences would in turn cause productive forces to be discouraged and the victims to take revenge from the usurer. It will result in the unbroken cycle of conflict in the society. For this reason, God Almighty has termed getting involved on usury and as declaration of war against Himself and His Messenger.

The study of similar or ambiguous verses which has always won the attention of commentators is one of the important topics in the interpretation of the Qur'an. The Verse 172 of chapter A'raf is one of the similar and difficult verses of the Qur'an. According to the first interpretations which have heavily relied on narrations, this verse addresses the world of Zar.  This interpretation, however was later suspected or denied by the Mu'tazilites and rationalist commentators. The present study while accepting the covenant world, examines the theories of mystics and philosophers, and the result of the research shows that the reasons presented by rationalist commentators on the denial of the world of Zar are not enough and are due to lack of knowledge of the self and its various levels. The transcendence of human soul, the collective or intellectual existence of human beings, the different levels of the soul that have different rules and conditions; can contribute in understanding the above-mentioned verse.

One of the miraculous aspects the Qur'an is its news of the unseen and its prediction about the future. Thus, some commentators have analyzed the joy of the believers in the first verses of chapter al-Rom under the effect of such an intellectual circumstance. Given the importance of discovering the divine intention from this verse of chapter al-Rom, the present study attempts to highlight the happiness and delight of believers via offering a suitable classification of the differences in the readings of the mentioned verses. After criticizing various opinions in this regard, the results of the research indicate that based on the famous reading the believers’ joy derives from "Allah’s help". This help is the very definite divine promise that the true religion with its all dimensions will prevail over the world. In the meantime, the Quranic prediction that the Roman will conquer Iran was a clear sign of the fulfilment of other divine predictions. This event on its due time made the believers delighted and confident that Allah’s another promise, that Allah helps believers, will be fulfilled.

One of the many controversial issues among commentators is the subject matter of "Seven Heavens and the Earth". Some commentators while having a scientific approach quoted various sayings about Verse 12 of chapter al-Talaq and applied it to the material worlds and celestial spheres, but such an interpretation does not seem to have helped to dispel the ambiguity of the verses, but only added to the problem. The present study is conducted in a descriptive-analytical way and have a critical approach to the issue. The author examines the vocabularies and structure of the verse semantically, and based on the narrations of the Infallibles (AS) and the thinkers' theories, draws the conclusion that what can be meant of "Seven Heavens and the Earth" are not the material world only; rather, the entire worlds and the different levels of existence, which run by divine will and prudence, are meant. So, to impose scientific findings on "Seven Heavens" is a futile attempt and the basis for many other ambiguities. This article has explained them.

One of the arguable issues in the religion is the attribution of disbelief and polytheism to the prophets before their prophetic mission. The word "revert" in verses 88 and 89 of A'raf and 13 of Ibrahim is one of the pretexts for people such as Ibn Taymiyyah to ascribe disbelief to the prophets. The research question is that based on the semantic explanation of the word "revert" and its application in the verses of the Holy Quran, how can the claim of attributing disbelief and polytheism to the prophets be analyzed? Sunnite commentators have counted seven applications for the word "revert": revert in the sense of becoming, metaphorical use, false use, cognitive error, requesting a return to the former divine laws, and requesting a return to the homeland. According to the research findings, the attribution of infidelity [to the prophets] is contrary to the consensus [of Muslim scholars], and on the other hand, based on the use of this word, it cannot be the basis for attributing infidelity and polytheism to the prophets.

One of the necessary branches of knowledge for the happiness of human and society is knowing about one’s enemy. This issue is of great importance in Islam, and one of the concerns of the Prophet of God (PBUH and his family) for his ummah has been the knowledge of the hypocrites from the true believers. The issue of recognizing the true believers from the hypocrites can be deduced from the interpretation of the holy verse "until He has separated the bad ones from the good". In the present article, in order to determine the criteria of distinguishing good from bad, the views of the Shiite and Sunnite commentators are examined. Taking the total opinions of commentators into account, it can be said that, in order to separate the believer from the hypocrite and to determine their sincerity, God Almighty tests the believers with a special test. Each commentator has put forward a point of view for this particular divine test. One of the achievements of this article, which the commentators did not address, is that accepting the succession of Amir al-Mu'minin (AS) and the guardianship of the Imams (AS) is one of the important signs of distinguishing the believer from the hypocrite. This conclusion agrees with the appearance of the verse and many narrations confirm it.

The verses 5 to 7 of chapter al-Tariq state the quality of human creation. Differences on the literal meaning and reality of "loins" and "breast-bones" have led to the differences of opinion among commentators on how to interpret these verses. Thus, some have speculated that these verses have ambiguity and conceptual similarity. The present study seeks to understand the true meaning of "loins" and "breast-bones, the role of men and women in the formation of the fetus and the relationship between science and the Qur'an in this regard. Most commentators and translators have attributed " loins" to the backs of men and "breast-bones" to women's chest bones, and the "effusing fluid" to men. This has raised doubts about the conflict between science and the Qur'an in the formation of the fetus in humans. The results of this study indicate that the meaning of "الصلب" is back and the bones of the back and the meaning of "الترائب" is chest and front bones of the breast. In conclusion, the phrase "between the loins and the breast-bones" implies the whole body and both man and women contribute in the formation of the fetus. They have an active and accepting role, which is conceptually compatible with the findings of modern medical sciences.

The verses which express the "face of God" are of similar [Mutashabih] verses of the Qur'an that must be interpreted by strong [Muhkam] verses on the one hand and the valid methods of understanding the verses on the other. The similarity of these verses has led to various interpretations by the Shiite and Sunnite exegetes, to the extent that some theological groups have believed in the incarnation of God, the Almighty. In an article in the Encyclopedia of the Qur'an entitled "God and His Attributes", Gerhard Bowering, a contemporary German scholar, discusses verses that deal with the face of God. In interpreting these verses, he did not have valid sources and methods of understanding the verses. However, according to the rules of Arabic language and the principles of rational dialogue, the meanings of the verses of the Qur'an, including the meaning of "God's face", should have been explained. Gerhard Bowering’s view of the face of God has been criticized, relying on the interpretation of Al-Mizan and with a descriptive-analytical approach. God's attributes are the same as God's essence, and what is meant by God's face is His superior attributes and beautiful names.

The present study, in a referential and descriptive-analytical manner, examines the Qur'anic discourse-building stages on combating the economic corruption of using short measures. The Holy Quran introduces using short measures as one of the most important corruptions for the economy of societies and warns against its spread and raise in societies. Using short measures provides grounds for violating the rights of others, disrupting social scales, and damaging property. What writer means of Discourse-building is a design of recognized economic desirability according to the teachings of the Qur'an, which seeks to turn this desirability into a dominant and all-encompassing epistemological system in society in order to maintain Qur'anic norms in society. The results of the research show that the Holy Quran, step by step, with planning and in accordance with the time and intellectual conditions in the society, deals with the three stages of "description", "interpretation and explanation" and "confrontation and struggle".

A desirable pattern is expected to simplify complex phenomena on a small scale. From the perspective of the Holy Quran, a desirable pattern of distributing income and wealth should enjoy the following systematic set of principles and infrastructures: the true ownership of the Almighty God over the universe, the succession of man [on the earth] and that man is a trustee of his wealth only. This pattern defines spirituality, justice and growth as its main objectives to be met. The strategies this pattern follows are that one should look at his/her work as a worshipping act, avoid accumulating wealth and extravagant spending. And finally, this pattern espouses structures and institutions such as family, government and the general Muslim population. This pattern being based on a logical structure, on [universally recognized] principles and within the framework of Quranic laws and ethics, draws a comprehensive map from Quran to rightly distribute the income and wealth through various channels in society. The present article, following the method of deducting a theory, is to draw a pattern that shows way of earning primary, secondary income and then shows its right ways of distribution.

Abu al-Barakat al-Nasafi, one of the commentators of the eighth century in his commentary ‘Madarik Al-Tanzil and Haqa’iq Al-Ta'wil’, while relying on the seven out of ten famous readers, quotes from Ya'qub and Khalaf. As such he quotes from unknown readers such as Hassan and A’mash. He has referred to the readings of the Companions such as Ibn Mas'ud and Ibn Abbas. From among the most frequently narrated readings, according to the Sunni view, Nasafi prefers Asim's reading to Makki's, Basari and Nafi’s readings. Nasafi has used three types of preferences in his commentary ‘Madarik Al-Tanzil and Haqa’iq Al-Ta'wil’ and has relied on his preferences over Arabic, rhetorical and contextual rules and criteria. He has relied on seven criteria to choose and prefer any reading. In the meantime, he ignores the common standard for accuracy of a reading which is its frequency. Thus, he has sometimes preferred the unknown reading to the most frequently narrated reading.