مجله مطالعات تطبیقی قرآن و حدیث
پیاپی 15 (پاییز و زمستان 1399)

Understanding the meaning of the Qur'anic verses depends on many sciences and prerequisites, without which sometimes doubts or contradictions may seem to arise in the beginning. One of the contended verses is the verse 16 of Chapter al-Isra (17) of the Quran. The present study, using a descriptive-analytical method, intends to examine the meaning and interpretation of "We send Our commandment to the people of it who lead easy lives, but they transgress therein" which has been interpreted differently by different Muslim exegetes. Based on the exegetical view of al-Sayyid Murtaḍa, it can be concluded that: 1. the decision to destroy something does not materialize unless the good and the evil are destroyed. To say, for example, "We ordered him to do good but he disobeyed (امرته فعصی). The action to be done is not mentioned, though the words "send our commandments" are followed by "transgress". 2. The word (امرنا) refers to obedience, because if it were transgression, they should have been awarded, not punished in the said case. The word (امرنا) have been recited in three ways.  Each recitation has a special meaning. 3. The words «امرنا مترفیها» are adjectives of "town". That is, when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein. Thus, the result clause is omitted and there is no need for it. 4. The term "decide" has been used in a figurative way which is common to Arabic.  5. The "if clause" and "result clause" are placed instead of each other. If one of them is moved to the place of the other, no change will take place in the commandment.

The comprehensiveness of the Qur'an is one of the important foundations for the interpretation of the Qur'an.  Each of the Shiite and Sunni commentators has tended to one of the views based on arguments in each of the areas of comprehensiveness. The detailed and serious involvement of Alūsi and Ayatollah Javadi Amoli in this discussion has raised questions about their position on the realm and extent of the comprehensiveness of the Qur'an. Therefore, the present article seeks to address this issue in a comparative manner with a critical approach. The findings of the study indicate that both have accepted comparative comprehensiveness but have differed in essential comprehensiveness. Alūsi has not been able to obtain one of the existing views due to his doubts in the field of essential comprehensiveness, but Ayatollah Javadi accepts the maximum view with the two conditions including the esoteric and interpretive instructions of the Qur'an and their explanation by the infallibles (a). Although the opinion itself is provable and other reasons can be put forward to support it, there is some evidence of weakness in some arguments presented.

Some verses of the Holy Qur'an have spoken about the holy Prophet's being unschooled and various opinions have been expressed under them. A correct understanding of the phrase "The Unschooled Prophet" [al-Nabi al-ʾUmmi] shapes the Qur'anic and Islamic beliefs about the Prophet of Islam. His being unschooled has been one of the arguments of many people about the miracle of the Qur'an. In this regard, the present study tries to study and analyze the views of two contemporary theorists, namely Ustad Mutahhari and Mohammad Abed Al-Jaberi, to finally prove that the difference of views is rooted in the difference of presuppositions and assumptions of each scholar in the analysis of the adjective clause "al-Nabi al-ʾUmmi". To achieve this goal, the most important presuppositions in the analysis of such verses are expressed and the opinions of experts are described under them after expanding and explaining the issue. The research findings indicate that assumptions have a very effective role in analyzing the propositions of the Qur'an and that the explanation of a word by comments closer to the time of revelation and examining the context of the verses leads us to views that are different from those of rampant custom.

The concepts of "faith" and "infidelity" are key words in the linguistic system of the Qur'an. In the Islamic belief system, the return from faith to disbelief is called "apostasy", a reprehensible thing that has been prohibited and condemned. In Islamic jurisprudence, many laws and rulings on this issue have been presented and discussed. Although the Qur'an and Sunnah are often the main sources for derivation of Islamic laws, it seems that the main source of apostasy is the narrations, and the verses of the Qur'an play a small role in the rulings. However, the main idea of ​​the present article is to analyze the Qur'anic evidence on the issue of apostasy.
The findings show that the Qur'an points to apostasy and sometimes expresses its effects and consequences in the afterlife. These include rejection of good deeds and perpetuation in the fire. But there is no explicit and direct statement which may indicate those many issues that are raised in the jurisprudence about apostasy. However, some of the jurisprudential consequences of apostasy, its conditions and causes can be extracted indirectly through the verses of the Qur'an

Today, the language of religion is one of the issues in the philosophy of religion in the West that is largely influenced by its applications. For example, when it is said that God spoke to Moses, does it mean that God has a material body that spoke to Moses with a tongue or does it imply something else? In other words, is the language of religion real or is it mysterious and symbolic and has gradually entered the Islamic world. Writers and intellectuals occasionally engage in discussing this topic. And because we are Muslims and our heavenly book is the Holy Quran, we decided to see how the language of our religion, which is the language of the Holy Quran, is reflected in the works, speeches and writings of late Imam Khomeini. The present article is a comparative study of Western philosophers' theories on the language of religion and Imam Khomeini's beliefs about the language of the Qur'an in the fields under discussion. Therefore, I collected Imam Khomeini's views from his scattered and diverse works, which was almost a difficult task, and then organized this discussion. I do admit that there are flaws in this study but the conclusion drawn is that just as Imam Khomeini's statements suggest his being submerged in Islam, they clearly indicate that he was also well-versed in philosophy. He believed that the language of our religion is indicative of the reality. He also believed that people's understanding of the Quran is valid but it is not authoritative.  He considered words to be the subject for the soul of meanings. Therefore, the true meaning of the text and words is considered to be fixed and trans-historical, and its examples are considered to change in the cycle of history.

The dispute has occurred among Sunni scholars concerning the manifestation of the word ourselves</em> despite their being unanimous that the verse was revealed about the Ahl al-Bayt (household) of the Prophet (s). Many of them have rightly stated that the said word refers to Ali b. Abi Talib. However, Shiite scholars have argued relying on this verse to prove Imam Ali's successorship to the Prophet (s) and this is not possible unless Imam Ali (a) is taken and considered the manifestation of the word "ourselves" (anfusinā</em>).  Some in the Sunni circles have said the word 'anfus</em>' (selves)in the said verse refers to the Prophet (s) himself while others have said things that do not seem to be correct because we know the manifestation of the word "ourselves" according to the narrations transmitted through the Sunnis show that the Shiite position is closest to reality. What some Sunnis have said is flawed, and that their specious arguments regarding the cause of the revelation of the verse and the manifestation of the word ourselves can be answered and criticized.