فصلنامه مطالعات تفسیری
پیاپی 47 (پاییز 1400)

Verse 52 of Surah Anchr('39')am is one of the reasons for those who believe in fallibility of the Holy Prophet (s). This group, citing some current interpretations of the verse and also relying on some narrations of the ground for its revelation, claims that in one of the events of the early years of the mission, in order to satisfy the infidels and attract them to Islam, the Prophet repelled a number poor believers and it would be counted as an example of oppression and sin. Assuming the issuance of this work by the Holy Prophet (s), they consider the verse as an evidence of the correctness of their view for five reasons, but by delaying these reasons and reflecting on the content of the verse and comparing it with similar verses, it has been made clear that all these reasons are incorrect and it is proved that the Holy Prophet (s) did not repelled the poor and given such had been the case, this may not be counted an example of oppression and a sin.

"Good loan" is a more general concept than technical good loan and is not limitted to financial exchanges and includes almsgiving, charity, jihad with wealth and life, and what one gives to another with the intention of approaching God and no exchange is demanded for it. Since these concepts make sense in dealing with God Almighty, there is no question of taking back in return from the beneficiaries. At the same time, in the interpretive narrations, the Qurchr('39')anic concept of "good loan" has been used in its technical meaning also; As it is often used in the sense of giving a loan to another in return for not demanding interest, and in addition, as an example, it includes the concept of paying silih to the infallible Imam (a). In this way, this process has been able to establish a new case in the rule of good loan along with its Qurchr('39')anic cases such as charity, and in practice has expanded the circle of Qurchr('39')anic cases of "good loan".

Many Qurchr('39')anic scholars have commented on the "secular nature of the Qurchr('39')anic language" based on the interpretation of several verses that have declared the language of the Qurchr('39')an to be "explanatory Arabic" and the Qurchr('39')an to be "the expression of the people." On the other hand, these same thinkers, believing in interpretive narrations and the emergence of some other verses, have believed in the "melting of the Qurchr('39')an". The mutual acceptance of the two leads to a kind of apparent conflict. This research, which is of the library type and is performed in a descriptive-analytical method, first explains the interpretation of the relevant verses and then proposes five solutions to solve it. The result of these strategies is that the heart of the Qurchr('39')an is also part of the same teachings and intentions hidden within the verses revealed in the common language, which are revealed to the audience of revelation through a specific process. Verse 103 Nahl, customary language, being zealous, apparent conflict.

The verse 43 of Surah An-Nahl has been revealed about the scientific authority of the Ahl al-Bayt (a). Shiite and Sunni commentators disagree on the meaning of "Ahl al-Dhikr". Based on the context of the verse, a group of Sunni commentators consider the example of "Ahl al-Dhikr" to be the People of the Book. This view has been studied. Shiite commentators and some Sunni commentators, based on the narrations, consider the Ahl al-Bayt (a) as the perfect example of "Ahl al-Dhikr". This article, considering the ground in which the verse revealed and quoting the narrations, intends to analyze and study this issue based on the semantics of "Ahl al-Dhikr". The result of the research is that Ahl al-Dhikr means scholars and knowledgeable people. At the time of the revelation of the verse, the People of the Book and other knowledgeable people can be one of the examples of Ahl al-Dhikr; But Ahl al-Bayt (a) are its perfect example forever.

Spiritual health is one of the newly emerging topics in the field of health in the present era, which has had a special place in Islamic teachings since the beginning of the invitation of the Holy Prophet of Islam (s) and has been paid attention to by the World Health Organization in contemporary times. Since the basics of spiritual health in the interpretation of the Qurchr('39')an is a kind of superior and heavenly life arising from the human divine nature, content discovery and analysis can open a different approach in it for researchers. The present study intends to explain the most important principles of spiritual health in the interpretation of the Qurchr('39')an by analytical-descriptive method based on the ideas of Allameh Javadi Amoli. It showed that the principles of spiritual health in the Qurchr('39')an with a monotheistic view, in three dimensions of attitude, emotional and behavioral, are related to different dimensions of health. The comprehensive view of Ayatollah Javadi Amoli in explaining and interpreting the principles of spiritual health can be used as a model of theological and Islamic spirituality to promote health in human societies.

In verse 46 of Baqarah, ẓann, verbally means suspicion, to meeting God and to resurrection is introduced as one of the positive attributes of the humble worshipers, while the fourth verse of this surah considers certainty to the Hereafter as one of the attributes of the believers. Since there is a kind of contradiction and inconsistency between ẓann to the resurrection and certainty about it, a kind of conflict has been considered between the two verses. The commentators have tried to eliminate the apparent and initial conflict between the two verses and to explain the philosophy of using the interpretation of suspicion instead of certainty. This study, after examining about one hundred interpretive sources, has reached ten interpretive expressions and has included them in three main views: suspicion means certainty – that of most commentators; doubt inclined to certainty and distinction the meaning of suspicion and of certainty from one another and the attempt to resolve the conflict through the virtual or related use of suspicion. According to this study, the third view is more compatible with the criteria and interpretive criteria.

Differences in recitation in some words of the Holy Qurchr('39')an have caused differences in the views of commentators. The verse 249 of Surah Baqarah tells the story of the soldiers of Talut in the face of divine testing and drinking water from the river. The word "ghurfat" in this verse has been recited in two forms, " ghurfatan" and " ghurfatun". In this study the two commentators` view in the field have been examined. As has been made clear, Allameh Tabatabaichr('39')s view in preferring "ghurfatun" is correct. He divided those of trial into three tribes precisely: those who did not drink water at all; Those who became fully watered and those who drank water but not became fully watered. Of these three groups, only the second group was excluded from Talut`s followers, and the fate of the third group is tied to other experiments.

One of the prominent and practical questions in the guiding teachings of the Qurchr('39')an is the methods of confrontation and interaction of the Qurchr('39')an with the audience. This article has been written with the aim of examining the methods of enlightenment of the Qurchr('39')an in connection with the culture of the time of revelation. In this research, by analyzing historical reports and interpretive sources and by collecting reports from aspects of the culture of the time, the most prominent methods of the Qurchr('39')an have been adopted from the verses and have been analyzed. The Holy Quran with a corrective attitude in any field, methods such as: measurement and evaluation with common logic, synthetic method of subsistence wisdom and spiritual attitude, belief in the resurrection, the use of humility, gradual observance, etc. have been reminded by modeling and using from these methods, the needs of culture improvement at various levels are met.

The study of different interpretations shows that there is no unity of meaning and interpretation for all verses of the Holy Qurchr('39')an among the commentators. The difference of opinion following the interpretation of the verse " And a few of those (foremost) will be from the later generations." is also one of these examples. Considering the various interpretations, it can be deduced that the commentators have provided some opinions based on the apparent meaning of this verse; including the one saying that the number of the "former" in the nation of the Prophet (s) is less than the number of the "former" in proceeding nations, but contrary to these views, there are narrations saying that the number of companions of the Prophet (s) on the Day of Judgment is more than the companions of other prophets. On this basis, there is a conflict between these verses and narrations that some commentators, despite their best efforts, have not been able to resolve this conflict correctly and completely. The present article tries to resolve this conflict based on a descriptive-analytical method. The results of the research show that the difference of opinion in this verse stems from ignoring the relative nature of the word "few" and paying attention to this point would remove the conflict between the verse and the correct narrations related to this issue.

Various currents of thought in the Islamic world have focused on the Holy Quran, and some, due to the appearance of the verses and its multifaceted possibility, have provided the ground for choosing and interpreting the verses in their favor, including the verses: "Say: Nothing shall ever happen to us …". Sunni commentators are divided into two about the comment of the verse. Most of them believe that the verse is about omniscience and absolute will of God, which introduces everything written on a fixed tablet. In contrast, the minority including Meybodi and Fakhr Razi have viewed that this verse is incompatible with causality and man`s free will. Therefore, the present study intends to rely on Shiite interpretations to confirm the promise that this verse has no implication for human lack of free will and does not contradict the principle human free will, and it is man who can pursue happiness and perfection optionally.

In the last two centuries, Muslim religious dissidents have criticized and refined the Islamic heritage and claimed to fight against superstitions. The criticisms and arguments of a group called those of Qurchr('39')an,Quraniun, have received less attention from religious scholars. Since this group claims to fight against superstitions, many Shiite beliefs have been invalidated and rejected due to their conflict with the Qurchr('39')an, including the critique of the Imamate of the Ahl al-Bayt. Relying on several verses of the Qurchr('39')an, this movement has tried to challenge the theory of the Shiite Imamate and introduce it as a belief contrary to the Qurchr('39')an. As some of them claim, citing verse 165 of Nisa, that the divine authority of the Imams is in contradiction with the meaning of this verse; Because in this verse, God has introduced only the prophets as His proofs. As a result, the authority of the Ahl al-Bayt may not be taken as true. This article tries to examine the strength or weakness of quoting this verse in the critique of Imamate. This research indicates that this verse does not signify their claim in any way, and the misunderstanding of those called Qurchr('39')aniyun is the source of such a great error.

The present study re-reads the theory of the binarity of surahs as a basis for seeking similar verses of the Holy Quran in order to develop the interpretation of the Quran to the Quran. Therefore, the pair of Surah Al-Waqichr('39')ah and Al-Rahman were chosen for application. The research findings show that in this pair of surahs, there are many common meanings and each of the two contains a part of the process of signification or semantics. These central meanings are: "Explaining the degrees of heaven and hell" and "Godchr('39')s power in the light of reference to nature and culture"; and in terms of the structure of expression, "concise expression of meanings in one of the two surahs and its elaboration in the other" and "using different expression styles in proposing common themes" were found. Another result of the research is the identification of one of the semantic layers of the Holy Quran.

This research seeks to introduce steps to reasonably discover the structure, guidance and purpose of the chapters of the Holy Quran and apply these steps in the interpretation of Surah Qiyamat. Based on the findings of this study, this goal can be achieved in five steps: initial classification of verses, initial title-giving of classes, measuring the relationship between classes and context, choosing the appropriate title for contexts, measuring the relationship between contexts and selecting a suitable title for the whole surah. By performing these steps in the interpretation of Surah Qiyamat, the classification of verses, structure, guidance and finally the general purpose of the Surah have been stated. In the following, the commentator of the book "Al-Asas fi Tafsir Al-Quran", which is one of the prominent interpretations in the field of coherent understanding of the surahs of the Holy Quran, has been studied and criticized in order to compare and evaluate the findings of the present study.

Mohammad Shahroor is a contemporary modernist who, by presenting special and unconventional theories about the Qurchr('39')an and its interpretation, by breaking with traditional terms and with the aim of adapting religion and modernity, he has achieved theorizing and modernist interpretation of the Qurchr('39')an. Relying on the rules of non-synonymy of the words of the Qurchr('39')an, relative conjunction, `atfi nasaq, and the rule of known and unknown; in this way, he offers new definitions in the interpretation of the terms "the book", "mission" and "prophecy", "mother of the book", "the Qurchr('39')an", "the seven repeatedly recited verses" and "detail of the book". In the traditional view, verses are divided into muhkam, and mutashabih, but Shahroor adds a third type, entitled "neither muhkam, nor mutashabih", to this division, which has a direct effect on the interpretation of the Qurchr('39')an. In expressing the difference between this modernist view of interpretation and the traditional one, there may be found two fundamental differences: one is that the basis of the former is in the threefold separation of verses; It is based on the subject and content of the verses, while the traditional view is based on "clarity or ambiguity in the meaning of the verses". Second, it divides the similarity of mutashabih verses into two categories, "Al-Sabchr('39')a Al-Mathani" and "Al-Quran" with a specific definition, but in the traditional view, it is divided into three categories; Similar in word, similar in meaning, and similar in both.