فصلنامه مطالعات تفسیری
پیاپی 45 (بهار 1400)

Comparing to the worldly earth, there are ambiguities about the nature of the Hereafter earth. The verse 48 of chapter Ibrahim "On the day when the earth will be replaced by another earth, and the heavens [as well] and they [i.e., all creatures] will come out before God, the One and the Prevailing”, has clearly talked about the difference between the two earths. The commentators have had different interpretations of the verse. Some have considered the change mentioned in the Qurchr('39')an as a change in attributes and features, and some have considered it as an intrinsic and substantial change, and some have spoken about the incomprehensibility of the type of change in question. The article at hand attempts to explain the current opinions, and given the common root of differences of opinion, puts forth a solution that resolves the disputes and removes ambiguities. Thus, by calling attention to the theory of substantial motion and commentary points developed by Mulla Sadra, it is possible that this transformation while lacking material properties, will not bring about a new system altogether.

Commentators of the Quran have developed various and sometimes contradictory theories about the meaning of verses 5 to 7 of chapter Tariq. To most commentators, the pronoun in verb “emerges” refers to the emitted water, and ماء دافق means ejected fluid. So, the fluid semen emerges from between the backbone and the ribs. This is also called departure of the sperm from the back of the man and the breast of woman. Some have also said that sperm, specific to man, comes out from his back and two thigh bones. Rejecting the previous view, some contemporary scholars have considered the subject of “emerges” as human and have interpreted the meaning of human departure as leaving the motherchr('39')s womb. The present study attempts to explain the shortcomings of the current theories with the help of internal and external evidences and develop a new perspective that can be the least criticized. So, based on this view, what is meant by ejected fluid is the primary substantial matter of creation. The word Sulb translated as backbone means hard parts and the word Taraib translated as ribs means the soft parts of the earth.

One of the principles of leading a social life is to behave others in an honorable manner. Maroof means honorable manner and is applicable anything that is suitable and beautiful in the eyes of reason and narration, and Munkar means wrongdoing and is means everything that is unknown to reason and narration. Maroof includes all matters to which titles such as good, righteousness, well-being, beauty, and goodness apply, and by the same criterion, Monkar applies to all titles of evil, corruption, and ugliness. Honorable consorting has a broader meaning than the rule of law and justice, and in addition to the observance of legal and just rights, it includes moral transcendental acts as well. In the Holy Qurchr('39')an, the examples of honorable consorting are many including: with people, with one’s parents, with wives, with vulnerable groups; and in speaking, in writing a will and In retribution and in execution of penalty

According to the Quranic verses human beings are independent and responsible in taking their deliberate actions and determining their destiny. Contrary to that, some argue that human beings’ felicity and misery are inherently predestined. Recently, the Muslim scholars having different perspectives, and Allamah Tabatabai with his interpretive way, have attempted to resolve this seemingly inconsistency. The new theory of Allamah Tabatabai has prompted other writers to explain his theory in comparative and philosophical methods. This article expresses his interpretive opinion in resolving this contradiction with the descriptive-analytical method. The result of the article indicates that Allamah Tabatabai has chosen two methods to resolve the contradiction: according to the law of causality, human nature is considered free from felicity and misery and with verses such as the verse of propagation and ... relates human’s fate to his deliberate actions. Hence, the reasons that suggest human beings’ inherent felicity and misery calls attention to the conditions not the final cause. Allamah Tabatabai while accepting the authenticity of the issuance of hadiths which indicate to human being’s inherent felicity and misery, explains them in categories that do not contradict another view. The view that highlight the importance free will and deliberate actions in onechr('39')s destiny.

Replacement or substitution is one of the common traditions of Arabic language in the verses of the Holy Quran. In the 4th verse of chapter Muhammad "فضرب الرقاب", an imperative verb is replaced by an infinitive, likewise in the 2nd verse of chapter Waqia «لیس لوقعتها کاذبه», an infinitive is substituted with active participial, and in 124th verse of chapter al-Nisa «وعد الله حقا», object is replaced with adjective. This type of substitution, which is interpreted as a syntactic change, conveys in semantic connotation, concepts beyond the apparent meaning of words; Therefore, in interpreting the verses of the Qurchr('39')an, it has attracted special attention of the commentators. Its main interpretive use is orchestrated in the description of the expressive miracle of the Holy Qurchr('39')an. This paper, based on interpretive sources and descriptive-inferential method, has identified examples of these substitutions in the verses. One of the findings of this research is that various alternatives have been used in the Holy Quran and the commentators; In particular, Fakhreddin Razi in Mafatih al-Ghayb have dealt with the semantic significance of these replacements and has shown that these substitutions are sometimes effective in creating harmonious intervals and creating music appropriate to the meaning of the verses. The use of this literary element has often led to new shadow meanings such as exaggeration, encouragement, bowing and etc.

In verses 4-8 of chapter Isra, the Holy Qurchr('39')an mentions two corruptions and two promises of punishment with repeated emphases for the children of Israel. It is a matter of controversy among the interpreters that who is the exact example of these verses. According to some commentators, the events mentioned in the given verses are related to the past. The author of the research intends to present Qurchr('39')anic documents, to reject this theory, by following interpreting the Qurchr('39')an to the Qurchr('39')an method and by paying attention to the evidences and contexts of the verses. Moreover, according to him there is a probability that the Jew corruption and its repression is related to the end times; thus, he attempts to correctly find and extract four features of the verses and apply them to the examples mentioned in the commentaries. According to the author, this corruption mentioned in the verses is related to the global corruption of Israel and in connection with the events of appearance. Given the phrases of «و لیتبروا ما علوا تتبیرا» and «اولی‏ باس شدید», some commentators, have meant the phrase «عبادا لنا» Our servants, as bloody and infidel servants, while according to the Qurchr('39')an and according to the context of “Our servants” phrase, it means the faithful and sincere servants who are the founders and helpers of Imam al-Zaman (as).

The term "Ahl al-Bayt" is a common word that has been used in various instances. This word in the verse of purification is apparently one of the important challenges of the Qurchr('39')an; Because on the one hand, those who believe in the inclusion of women of the Prophet have considered the unity of context and have argued for their inclusion, and on the other hand, those who disagree with the inclusion of women of the Prophet have changed the addressee of the verse. The present article seeks to discover the semantic and exemplary identity of "Ahl al-Bayt" from the viewpoint of theologians and commentators of the two sects with a rational and narrative method. The Shiites and many Sunnites used the term "Ahl al-Bayt" in a special sense at the time of revelation; i.e. "the companions of Kesa". On the contrary, some got confused with rational and narrative reasons and gave precedence to the apparent meaning over the explicit texts. This study, with its focus on internal and external evidences, has included many criticisms, including conceptual constriction and expansion, weak narrations, literary justification, confinement of verses to specific examples, and the dominance of explicit texts over apparent meanings. So, the assumption that the wives of the prophet are included in the verse of purification suffers a clear scientific paradox.

Allah addresses his messenger in the verse of Propagation and promises him a divine protection «والله یعصمک من الناس». But it is not made clear what does this protection extend to? Does it mean that Allah will protect him from any bodily injuries and murder, or Allah will promote his ideas and religion. The Shiite exegetes, based on the occasions of revelation and the context of the verses, believe that the meaning of the verse can not be to save the [physical] life of the Prophet (PBUH and his progeny), whereas the Sunnite exegetes, due to rejecting the occasion of revelation, believe that the meaning of the verse is “Allah will protect his messenger’s life”. Hence, they have fallen into the abyss of numerous conflicts and inconsistencies, including: conflict with other verses as well as narrations that reveal the cause of revelation and finally the rational axioms. Since there should be no conflict between the Qurchr('39')an and Sunnah in the geometry of religious understanding, the Sunnite scholars should resolve this conflict. But the problem is that they have taken the narrations poisoning the prophet for granted and can’t deny them, the fairest way is to accept the occasion of the revelation of the verse.

Man has two material and immaterial dimensions. The researchers and thinkers have adequate knowledge about the growth process human body from sperm to death. But as far as the process of growth and development of the soul is concerned, they have no knowledge about it. For soul has not received much attention from the Western psychology. The reason the Western psychology has not paid attention to it is the invisibility of the soul and the fact that they have reduced human being to its material dimension only. This issue has relatively received attention in philosophical and mystical sources and has created good results in the field of philosophical psychology. The Holy Quran, as a book on anthropology and training human, has a gradual and step-by-step look at the course of human development. The developmental movement of the soul begins from the uterus and passes through various levels; Some are evolutionary and natural, and some are selective and out of free will. As long as human life continues, this developmental movement continues as well. In this article, based on the verses and views of the commentators and following inferential-analytical method, the author studies the vertical development of the soul mentioned in the Holy Quran. The vegetative, corporeal, human and divine [levels] are the connecting levels that are depicted in various verses for human beings.

The wise process of revelation of the Qurchr('39')an in 23 years was able to turn a polytheistic society into a united monotheistic nation. The discovery of this process depends on achieving the method of the Qurchr('39')an in raising the issue of monotheism based on the revelation of the Qurchr('39')an. In this research, focusing on the levels of theoretical monotheism, part of this process has been followed and significant results have been achieved by using the new style in interpretation which is called Tanzili thematic. On this basis, the Qurchr('39')anic method in dealing with the topic of monotheism does not start from the zero point of belief; Rather, it has taken the unity of the Divine essence and oneness for granted. And the Quran has widely proposed other levels of monotheism, such as monotheism in divine sovereignty, monotheism in creation, and monotheism in belief/knowledge. Although the study of the process of reasoning on each branch of monotheism is far beyond the scope of an article. But the nullification of the ceremonial and true birth of God Almighty shows that in accordance with the descending order of revelation, a rational policy has been followed in the fight against superstitious beliefs. Using the gradual method, non-detailed and detailed, telling stories and parables are some of the approaches that have been used in this regard.

The context rule is one of the most widely used interpretive rules that plays an important role in Qurchr('39')anic research. Some commentators such as Allamah Tabatabai and Ayatollah Makarem Shirazi have used it to a great extent. This article, after explaining the concept of context, its validity and its conditions of realization, deals with its position, frequency and twelve functions in the interpretations of Al-Mizan and Namoonah. The results of this study show that this rule has been used 394 times in the interpretation of Namoonah and more than five times it has been used in the interpretation of Al-Mizan. This ratio is almost preserved in the function of explaining the meaning of the verses, which is also the most frequent function of context in both commentaries. The other functions of context that have taken place in both the commentaries are as: evaluating the opinions of the commentators, determining the meaning of the word, explaining the literary rules, evaluating the narrations, the history of the Qurchr('39')an, identifying the pronoun reference, recognizing the addressee, explaining the ambiguities, evaluating the readings and delimitation of the absolutes. The only application that, contrary to the course of other applications, has more abundance in the commentary of Namoonah, is the extraction of jurisprudential rulings, which clearly shows the ability, interest and purpose of the interpreter on his use of the rule of context.

It is a well-known fact that the children of Israel, followed by the Egyptian army, crossed the sea and Pharaoh and his armies were drowned. Once the Israelites have safely crossed the sea, they went to the Holy Land of Palestine, but after disobeying Godchr('39')s command to enter that land, they wandered in the desert for forty years. This article, by referring to the Quranic verses and their interpretations and analyzing the commentators’ views, seeks to show that the children of Israel returned to Egypt after crossing the sea and lived there for a while and then migrated to the Holy Land. Nine Qurchr('39')anic evidences - the most important of which are the inheritance of the Children of Israel over the property of the Pharaohs of Egypt and the succession of the Children of Israel in place of the Pharaohs - are presented to substantiate this possibility. Finally, he has concluded that the Children of Israel after crossing the sea have returned to Egypt.