فصلنامه سراج منیر
پیاپی 35 (تابستان 1398)

The Holy Qur'an is a divine revelation to guide man to the straight path. The Holy Prophet (PBUH) is the first preacher, commentator and exponent of the Holy Qur'an. His biography shows the right way for people to interact and communicate with the Holy Qur'an. After that, according to the hadith of Thaqalain, the only ones who were qualified to explain and interpret the Qur'an were the Ahl al-Bayt (AS). Therefore, only the Holy Prophet and the Imams (AS) can teach Muslims the correct way to communicate and benefit from the Holy Qur'an. In the school of Ahl al-Bayt, in addition to emphasizes the outward etiquette of communicating with the Qur'an, such as performing ablutions, brushing one's teeth before reciting, looking at the Holy Qur'an, being silent while reciting, reciting with a sad voice, reciting in recitation, reciting prayers, and so on. Prior to recitation, great emphasis has been placed on the esoteric etiquette of communication; Etiquettes such as contemplation in the verses of the Holy Qur'an, having sincerity in recitation, expressing humility and tenderness of heart while reciting, making oneself the addressee of the word of revelation and considering oneself the addressee of God's commands and prohibitions. Emphasis on esoteric etiquette of communication in the school of Ahl al-Bayt has a much higher status and its main distinguishing feature from other schools; Because in this case, an effective and constructive human relationship is established with the Qur'an, and not merely emphasizing the apparent etiquette of reciting the Holy Qur'an. The main purpose of this article is to show the difference between the positive and effective interaction of the school of Imams (AS) from other schools in esoteric affairs.

Valuable points in explaining and interpreting some verses of the Holy Qur'an have come from Shi'a narrative sources and interpretations, some of which have been compiled in the book of al-tafsir in the book "Masand al-Imam al-Reza (AS)". In this article, the first fourteen points of interpretation are selected from them, and then the opinions of the commentators and Qur'an of the famous scholars have been mentioned about each of these points, so that the possibility and comparison between the views of the innocent and others cannot be overcome. Then, fifteen other commentary points have been reported from the prophets of Imam Ali (AS), and they have turned their attention to the comments of other commentators so that the volume of the article is not wide and long and unbelievable.

At the present, what and how to use the "Analytical Method" as one of the research methods is a serious concern for learners and novices in the fields of theology and the teachings of the Qur'an and Hadith; However, this method has long been used in texts and knowledge of Kalam, Philosophy and Jurisprudence. In this article, to explain and introduce this concept (Analysis), two methods of conceptual definition (theoretical discussion on what is the analytical method?) and high definition (direct reference or showing objective examples of analysis in hadith texts) have been used. In the "Analytical Method", which relies on the researcher's mental activity and creativity, it attempts to determine the general claim of a degenerate proposition and different probabilities for the exact meaning of each component, and consequently the general meaning of the general statement of the proposition. As an example, a text has been selected from Sheikh Saduq. Saduq, who is most often identified as an adventurer, has defended the teachings of Imamate and Ali (AS) as a thinker and theologian of Imami, using an analytical method in the interpretation of two hadiths, "al-Wilaya and al-Manzila" In the Book of Meanings, Al-Akhbar begins to prove the main theme of these two hadiths, which is the same authority as Imam Ali (AS).

One of the issues that some scholars have considered in interpreting the verses of the Holy Qur’an is interpretation. Due to the frequent use of the word Interpretation in this Bible, Babi was opened in this regard in the works of Muslim thinkers, which have similarities and differences. Averroes is one of the Islamic thinkers who has greatly influenced the Maghreb by translating and describing Aristotle's works. He is known for his eloquence in response to al-Ghazali. In the same region and shortly after Averroes, Ibn Arabi, who puts forward very deep and fundamental ideas in mysticism, also pays attention to Religious Interpretations. This article uses a descriptive-analytical method to examine the ideas of Averroes and Ibn Arabi about the requirements of the interpreters. The findings of the discussion are the commonalities of Averroes and Ibn Arabi's views on the inner attention of some religious texts that are formed by the people of Interpretation. Differences in their rational and intuitive method of Interpretation. Averroes refers to the philosopher as a person of Interpretation, and Ibn Arabi refers to the mystic as a comprehensive example of Interpretation.

Verse 37 in Baqare Sura is the most comprehensive and most beautiful section of the Qur'an about human repentance. Exegetes and theologians investigated this verse from different directions. The main question in this verse is what "acceptance of words" means? And what place does this acceptance have in the process of repentance of humans and God? Research on this issue explains the meaning and stages of "repentance" in the position of religious teaching with moral, theological, and mystical aspects. Based on research in Arabic vocabulary, other verses of the Qur'an, and the words of commentators and theologians, it is found that "The Words" in the context of this verse are truths that appear in the form of saying. These truths are rooted in the divine Lordship, human accepts these facts. This acceptance is a kind of mutual visit and assent. Before and after human's repentance, God's repentance is on humans. Previous repentance is allowing repentance: Putting "words" at the disposal of sinful man. And the latter repentance means accepting the servant's repentance and means influencing his repentance. Therefore, God is always repentant and returns to man after man's repentance. The final sentence of the verse contains two names of God: Repentance and Mercy. God's repentance is the good news to all human beings that if they forsake sin, God will accept their repentance. God's mercy is both good news and warning; Gospel to the repentant who have accepted God's mercy and warn the sinners have not repented who have departed from the scope of God's eternal mercy.

The issue of the origin of Isra'iliyyat among Muslims and its entrance to the fields of hadith, history, and interpretation is very important. With the beginning of the age of Compilation of Interpretation, many Isra'iliyyat that entered the field of Islamic culture, entered the interpretations, that Shiite interpretations were no exception to this matter. The method of interaction of Shiite commentators with Israeli traditions from the direction of bringing the document, criticism, and rejection have been different. The Basic injuries of this interpretive attitude go back to two matter: One, avoiding traditions documentary study and the other, avoiding meaning analysis and presenting them on definite traditions and rational reasons; As the heritage of the traditional culture of the Ahl al-Bayt (AS), It is a treasure against Isra'iliyyat and superstition. One of the Shiite interpretations Manhaj Al-Sadiqin Fi Elzame al-Mkhlefin Written by Mullah Fathullah Kashani in which Israeli traditions are seen. the commentator sometimes these traditions have brought for critique; but in some cases, especially in the stories of the prophets, such as the story of Prophet Noah (PBUH), has brought the Israeli traditions without any criticism. these traditions, in addition to the shortcomings of the documentary, also had weaknesses in terms of content and with the explicit text of the Qur'an, the hadiths of the Infallibles (AS) conflict with reason and science.

One of the basic issues about thought is its place in human existence, in other words, finding the relationship between thought and human existence. In Islamic sources and teachings, especially Shiites, the intellect is considered as the most popular divine creature and esoteric messenger, and the basis of human personality and its distinction with other creatures is considered, and on the other hand, the most colorful role of the Holy Qur'an in shaping The human intellectual system is the presentation of the subject; That is, the Qur'an has introduced the most basic areas in which thinking and exploring are considered to illuminate the path of guidance and change in human individual and social life, areas such as the world of creation, divine laws, and historical developments. This article, in a descriptive-analytical method, while explaining the role and position of thought in the structure of existence from the perspective of the Holy Qur'an, analyzes the most important and fundamental areas and topics proposed by this revelation source for human thought and the advancement of human society.